Exegetical and Hermeneutical Commentary of Philippians 1:30
Having the same conflict which ye saw in me, and now hear [to be] in me.
30. Having &c.] The Greek construction, if strictly taken, points back to the first clause of Php 1:28, and leaves the intermediate words as a parenthesis. But it is much likelier that the construction here is free, and that this verse accordingly carries out the last words of Php 1:29 into detail.
conflict ] Greek agn, a word suggestive of the athletic arena rather than the battle-field. See above on “ striving together,” Php 1:27. It recurs Col 2:1 (perhaps for the “wrestlings” of prayer); 1Th 2:2; 1Ti 6:12; 2Ti 4:7; Heb 12:1. Our blessed Lord’s great “Wrestling” in Gethsemane, His sacred “Agony,” is called by the kindred word agnia, Luk 22:44.
ye saw ] in the streets and in the court-house at Philippi; Acts 16. One of the probable recipients of this letter, the Jailer, had not only “seen” but inflicted other sufferings in the dungeon.
Fuente: The Cambridge Bible for Schools and Colleges
Having the same conflict – The same agony – agona – the same strife with bitter foes, and the same struggle in the warfare.
Which ye saw in me – When I was in Philippi, opposed by the multitude, and thrown into prison; Acts 16.
And now hear to be in me – In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials.
In this chapter we have a beautiful illustration of the true spirit of a Christian in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence and to extend their own. He was, perhaps, about to die; and at any rate, was in such circumstances as to be under a necessity of looking death in the face.
In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man – the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will toward him, and with much error, yet he cherished no hard feeling; he sought for no revenge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure.
He says that in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honored, whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to die – and then this state of mind is produced, not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world.
It was the noble, elevated, and pure wish to be with Christ – to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell forever. To that world where Christ dwelt be would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow human beings. Such is the elevated nature of Christian feeling. But, alas, how few attain to it; and even among Christians, how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart and to be with Christ! How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say from the depths of his soul, that he feels it would be gain for him to go to heaven! Yet such deadness to the world may be produced – as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, Come, Lord Jesus, come quickly.
Fuente: Albert Barnes’ Notes on the Bible
Verse 30. Having the same conflict] When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Ac 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal.
1. IT was no small encouragement to these persons,
(1.) That whatever sufferings they met with they were supported under them.
(2.) That they suffered in the same cause in which their illustrious apostle was suffering.
(3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind.
(4.) That all these sufferings were sanctified to their eternal good.
2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ’s sake, is most eminently honoured by his Creator.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And be heartened to partake with him in the like trials he sustained when amongst them, Act 16:19-24, and which he now was enduring at Rome, Phi 1:13; an example of suffering unto them, if they would but await the blessed issue of his agony.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. ye saw in me (Act 16:12;Act 16:19; 1Th 2:2).I am “in nothing terrified by mine adversaries” (Php1:29), so ought not ye. The words here, “ye saw . . . and .. . hear,” answer to “I come and see you, or else .. . hear” (Php 1:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Having the same conflict,…. For it seems that the Philippians were now under persecution for the Gospel of Christ; but this was no new or strange thing; it was the same the apostle was under formerly, and at that time:
which ye saw in me, and now hear [to be] in me; when he and Silas were at Philippi, and first preached the Gospel there, they were exceedingly ill used, and shamefully entreated; they were dragged to the market place, or court, were beaten and scourged, and put into the inner prison, and their feet made fast in the stocks,
Ac 16:19; of all this the Philippians were eyewitnesses, and to which he here refers when he says, which ye saw in me; and now he was a prisoner at Rome, as they had heard, hence he says, “and now hear to be in me”; for they had sent Epaphroditus to him with a present, as a token of their love to him, and to support him under his affliction; and which he mentions, in order to animate them to bear their sufferings patiently for Christ’s sake, since the same were accomplished in him, as well as in the rest of their brethren and fellow Christians in the world.
Fuente: John Gill’s Exposition of the Entire Bible
Conflict (). Athletic or gladiatorial contest as in 1Tim 6:12; 2Tim 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1Thess 2:2) as now they have heard about it in Rome.
Fuente: Robertson’s Word Pictures in the New Testament
Conflict [] . An athletic contest. See on striving, Col 1:29, and compare striving together, ver. 27.
Ye saw. In his sufferings at Philippi, Acts 16, see 1Th 2:2. Hear. Concerning my imprisonment.
Fuente: Vincent’s Word Studies in the New Testament
1) “Having the same conflict” (ton auton agona echontes) ‘-‘Having or experiencing the same struggle, agony, or conflict,” with opposers of the gospel and the church of Jesus Christ, in the streets, and in the synagogues, and in the courts, both in Philippi and elsewhere, 1Th 2:2; Gal 1:6-9.
2) “Which ye saw in me” (hoion eidete en emoi) “Which things ye perceived in me,” when I was first cast into the Philippian jail, Act 16:19-40.
3) “And now hear to be in me” (kai nun akouete en emoi) ‘And now (with continuity) ye hear (to be) in I me,” through this letter and brethren who had and were yet to visit them from Paul’s prison cell and his hearings before Caesar.
Fuente: Garner-Howes Baptist Commentary
30 Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict.
Fuente: Calvin’s Complete Commentary
(30) Having the same conflict, which ye saw in me.The allusion is, of course, to the lawless scourging and imprisonment of Act. 16:22-24. How deeply this outrage impressed itself on the Apostles own mind we see, both by his conduct to the magistrates at the moment, and also by the allusion in 1Th. 2:2, to the time, when we had suffered before and were shamefully entreated, as ye know, at Philippi. Here he uses the remembrance to suggest to the Philippians that their struggle was only the same which he had borne, and borne successfully. Similarly in 2Ti. 3:10 (going back on the eve of death to the very beginning of his ministry to the Gentiles) he reminds Timothy of the persecutions at Antioch, at Iconium, at Lystrawhat persecutions I endured, but out of them all the Lord delivered me.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. The same conflict The old persecution continued.
Saw hear They knew of the arrest, the scourging, the prison, and the stocks, as Paul had endured them at Philippi, and they had heard of his situation at Rome. Their long struggle was like his own, and was to be heroically endured unto the end.
Fuente: Whedon’s Commentary on the Old and New Testaments
Php 1:30. Having the same conflict, &c. “Having, in a great measure, the same struggle with the adversaries of the gospel, who labour to overbear it by brutal violence,as ye saw to be in me, when I was among you in Philippi, and was stripped, and scourged, and laid in the dungeon, and in the stocks; and which you now hear to be in me at Rome, whither you know I have been sent in bonds, as an evil-doer; having beenobliged to appeal unto Caesar, for the preservation of my life.” See Act 16:19. &c.
Inferences.Amid the numberless mercies, with which, through the indulgence of our heavenly Father, we are daily surrounded, what can demand our humble and grateful acknowledgments more than our participation of the gospel? To whatever afflictions it may expose us, or whatever we may be called to sacrifice to its interests, every day, in which we share its comforts and supports, calls aloud for our praises, both in the enjoyment and in the recollection. No wonder, therefore, that where this blessed work is begun, there is a great affection between those who were the instruments of producing it, and those in whom it is produced. No wonder if St. Paul made mention of these his Christian converts at Philippi, in his prayers, offering up requests for them, and praying for the increase of their hope and love. No wonder, on the other side, if their hearts were tenderly set upon him, and that, distant as he was, he seemed to lodge there, and their tender care followed him through every circumstance of his bonds; so that his sufferings and dangers were even more painful to them than their own: while he, on his part, longed for them all in the bowels of the Lord, and could conceive of no greater charm in liberty itself, than that it might give him opportunity of cultivating so endearing a friendship by personal intercourse.
The increase of love founded on knowledge, and attended with other sentiments of experimental religion, is to be numbered among the best of apostolic blessings. Every experience of these things will confirm our resolution of maintaining that godly sincerity, which will render our conversation unblameable, and our account in the day of the Lord comfortable. To glorify God by the fruits of righteousness, is the great end for which these rational natures were given us; and it is by the exercise of lively faith in Christ that these dispositions are cultivated, and these fruits rendered most abundant.
Again. How admirable is the conduct of Divine Providence! and in how beautiful a manner does it often work the purposes which it wisely and graciously determines, by events that seem to have the most contrary tendency! Who would have imagined that the imprisonment of St. Paul would have been effectual to the advancement of Christianity! Thus can God animate and encourage his servants, by the extremity which their brethren suffer in his cause, so that they shall wax confident by their bonds and their martyrdom. Let this then reconcile us to all the allotments of Providence, and establish us in an earnest expectation and hope that Christ will be glorified in all things by us, whether by our life or death: and who, that knows the grace of God in truth, would not rejoice even in death itself, if the gracious Redeemer, who gave his own life for us, may thereby be magnified?
But, how execrable was the temper of those who preached Christ out of envy and contention, and managed a ministry which should have breathed nothing but love, in a view of adding affliction to those bonds which oppressed this holy, this excellent man! But generous and amiable is the disposition which the Apostle expresses, when he rejoices in thisthat Christ was preached, though the purposes with regard to himself were so unkind! These are the wonders which the love of Jesus produces in the soul; thus does it empty us of every malignant passion, and reconcile us to the most disagreeable events which may advance his interests. Where such principles inspire the breast, the faithful servants of Jesus will find their own account, while they are wholly intent on his honour. But let it be remembered, that it is through the supply of the Spirit of Jesus Christ, which sanctifies to the faithful every circumstance through which they pass, that all these events are so blessed unto them. That these supplies may be imparted, let us unite our prayers in favour of all who love our common Lord in sincerity,
Again. How happy must that man be, who can truly say, that to him to live is Christ, and to die is gain! What a blessed alternative is before him, and how cheerfully may he leave it to Providence to decide which of the two shall be appointed for him! And yet, how vain must life be, and how miserable death, to that man who cannot say it! He that gathereth not with Christ scattereth abroad (Mat 12:30.); and when death comes to such a one, it is the loss of all, and attended with the final, and, alas! the eternal loss of himself: while the good man pronounces it better, beyond all comparison, to depart, that he may be with Christ, and submits only to continue in life, as the part in which self-denying duty requires him to acquiesce. But O! how unworthy the Christian character is it, to be adverse to so advantageous a remove!to be unwilling, and that even on such terms, to depart and to be with Christ! as if any converse, any friendship, any enjoyment, any hope here, were comparable; yea, as if it were preferable to serving him in his immediate service, under the everlasting tokens of his acceptance and delight.
But if that Master, whom we have the honour to serve, determine to us an abode here for months and years to come, and his church may receive advantage by it, ill shall we requite his love, if we are unwilling for a while to wait till he shall call us up to himself. Very deficient shall we be in that gratitude and zeal which we owe him, if we find not something of a heaven begun even here below, in doing what may be pleasing to him, in managing his interests, with such degrees of ability as he shall be pleased to honour us with, and so training up others to a meetness for those enjoyments which he has taught us by his grace to expect and pursue.
Whatever our stations may be, whether in public or private life, let it be our care, in every circumstance and relation, that our conversation may be as becometh the gospel; that we may adorn so holy a profession, and answer so glorious a hope. If opposition arise, let it not terrify us. It will, if well supported, be a token of salvation, and that of God. Let us account it an honour, and the gift of the Divine favour to us, to be called and strengthened to suffer for his sake. So were the prophets, so were the apostles, dignified. We have heard of their noble contentions, that we might emulate them: and well may we do it, since we have the same Author and Support of our faith, and hope to partake of the same exceeding and eternal weight of glory. 2Co 4:17.
REFLECTIONS.1st. The apostolical inscription and benediction open the epistle. Paul, and Timotheus who joins him in all cordial salutations, the servants of Jesus Christ in the gospel, to all the saints in Christ Jesus which are at Philippi, brought into real union with him in faith and holiness, with the bishops and deacons, the superior officers in the church: grace be unto you, and peace from God our Father, and from the Lord Jesus Christ. Note; (1.) There can be no true peace but what flows from divine grace and favour. (2.) Every covenant mercy that we receive at God’s hands, comes to true believers as the fruit of our adored Redeemer’s undertaking.
2nd, The Apostle, after his gracious introduction, begins,
1. With thanksgivings to God on their behalf. I thank my God upon every remembrance of you, and of the rich grace that he has bestowed upon you, (always, in every prayer of mine for you all making request with joy, delighting in and over you) for your fellowship in the gospel, thankful for all the inestimable privileges to which you have been admitted, for the love and union maintained among you, and for your liberality in contributing to the furtherance of the gospel; from the first day until now, with steadfastness and perseverance, in the midst of all opposition, continuing to approve your fidelity. Note; (1.) It is a great joy to a minister’s soul, when his people walk steadily in the fellowship of the gospel. (2.) Our grateful thanksgivings are ever due, while we are mentioning the divine mercies.
2. He expresses his confidence concerning themBeing confident of this very thing, that he which hath begun a good work in you, by his divine grace converting your souls, will perform it until the day of Jesus Christ, will do every thing on his part, consistent with the harmony of his divine perfections, for your present and eternal salvation; and I indulge a humble hope and confidence, from your past conduct and present experience, and probable fidelity in future, that you will be kept by him unto the day of his appearing. Note; Whatever good is found in us, comes from God, in and through Jesus Christ; and he must have all the glory.
3. He gives the reason for that confidence in them which he entertainedEven as it is meet for me to think this of you all, bound in the judgment of charity to esteem the whole church, and every member true to their profession. And I the more readily entertain such a persuasion of you, because I have you in my heart, embraced with my warmest affections, and sharing my constant remembrances, inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace, enduring the like tribulations as I suffer; and by your sympathy with me, and your readiness to assist me, both in my bonds, and amidst all the opposition which I meet with in defence of the gospel, ye manifestly appear to have received out of the same Redeemer’s fulness. Note; We are bound to think well of those who, not only make a creditable profession, but dare to suffer for the truth themselves, or nobly own, even in bonds, those who do.
4. He appeals to God for the warm attachment of his heart unto them. For God is my record, how greatly I long after you all in the bowels of Jesus Christ, with the truest spiritual affection, like that which Jesus himself feels for precious souls.
5. He tells them what were his prayers for them. And this I pray, (1.) That your love may abound yet more and more towards God and one another. (2.) That ye may advance in knowledge and in all judgment, grounded and settled in the true principles of the gospel; and that thus your love may be increased day by day. (3.) That ye may approve the things that are excellent, bringing every thing to the test of God’s word, that their different excellencies may be ascertained; and examining by this unerring rule the doctrines of seducers, that the purity of the gospel may be maintained, in opposition to their errors. (4.) That ye may be sincere, and without offence, or allowed guile, before God and man, true to your principles, and upright in your conduct, till the day of Christ, persevering in your fidelity, and walking as those who constantly eye a heart-searching God and a judgment-day. (5.) Being thus found faithful, you will be filled with the fruits of righteousness, with every divine temper and gracious work which the Spirit of God produces in the faithful, and which are by Jesus Christ, accepted through him, as well as derived from him, unto the glory and praise of God. His own glory is the great end which he proposes in all his works, and which we therefore should ever regard as the great end of our being.
3rdly, Nothing could tend more gloriously to remove the ignominy of St. Paul’s chain, or to comfort the hearts of his spiritual children, who might be much dejected at his reproaches and sufferings, than the account which he gives of himself.
1. Even in his bonds the gospel was not bound, but his sufferings tended to confirm and propagate the knowledge of the truth. I would ye should understand, brethren, that the things which happened unto me, dark and afflictive as the dispensation might appear to you, have fallen out rather unto the furtherance of the gospel; for God can easily bring the greatest good out of what appeared the greatest evil. Thus the blood of the martyrs has ever been the seed of the church. So that my bonds in Christ are manifest in all the palace, where my sufferings for the gospel, and patient fortitude under them, are known to all the great men of Nero’s court, and in all other places, and are made the happy occasion of raising inquiries, about the gospel in those who might not otherwise have heard it, and of bringing some under the joyful sound even out of Caesar’s household. And many of the brethren in the Lord, waxing confident by my bonds, and fully satisfied of the goodness of the cause, and of the hand of the Lord visible in the support that he gives me, are much more bold than ever to speak the word without fear, and to proclaim the salvation which is only to be found in a crucified Jesus. Some indeed preach Christ even of envy and strife, taking this opportunity of my imprisonment to pursue the base end of setting up themselves, even under the covert of zeal for the gospel, envying my reputation, and hoping to supplant me in the affection of the churches, and some also of good-will, with hearty affection to the cause, and true regard for me. The one preach Christ of contention, out of mere pride and rivalship; not sincerely, from a right principle of love unfeigned; but from envy, supposing to add affliction to my bonds, by ingratiating themselves, to my prejudice, with the members of the churches, or hoping to incense the government more against me by the noise that they make, and the divisions they seek to raise: but the other preach Christ of love, truly attached to the Saviour, and longing to promote the salvation of immortal souls; knowing that I am set for the defence of the gospel, and suffered to bear these bonds on purpose to have an opportunity, before the highest in this world, publicly to vindicate and defend the cause of Christ. Note; (1.) Strange as it may appear, that any should preach Christ out of envy, so subtle is the Tempter, and so corrupt the heart of man, that even the gospel may be turned into the gall of asps, and made the pedestal on which the proud heart would erect its reputation. (2.) Faithful souls are whetted by opposition, and made more bold by bonds and reproaches.
2. He expresses the joy that he felt in his own soul, amidst all he suffered from open enemies and false friends. What then? though some act on principles so base, notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice: if his name is spread abroad, and his gospel propagated, that is matter of real joy; and the ministry may be blest, though the preacher perishes. For I know that this shall turn to my salvation, however different the designs of these men may be; and serve to procure my liberty the sooner, as well as to advance my soul’s present and eternal benefit, through your prayer daily offered up for me, and the supply of the Spirit of Jesus Christ, which can enable me to improve under every dispensation, and cause it to work for goodaccording to my earnest expectation and my hope, that I shall be supported and delivered, and that in nothing I shall be ashamed of that glorious cause for which I suffer; but that with all boldness, and unshaken fortitude of mind, as always hitherto I have been enabled to act, so now also Christ shall be magnified in my body, whether it be by life or by death; by longer patient suffering, if such be his will; by a faithful discharge of my trust, should I regain my liberty; or by sealing the testimony with my blood, if his glory so require. Note; (1.) We are much indebted to our brethren’s prayers. (2.) The supply of the Spirit of Christ can make up all other wants, and cause every providence to prove a blessing. (3.) If we are not a shame to the gospel, we need never be ashamed of it, though devoted, for the sake thereof, to the most ignominious death.
4thly, The Apostle was happy to die, yet, for their sakes, content to live.
For me to live is Christ, and to die is gain; living or dying, he is to me all and in all; for his glory I only desire to live; and in whatever way I die in his cause and service, I know it shall prove my everlasting gain. But if I live in the flesh, this is the fruit of my labour, to preach and suffer for the truth’s sake, in order to advance my great Master’s cause: yet what I shall choose, I wot not, whether life or death: for I am in a strait betwixt two; having a desire to depart, and to be with Christ, longing for the heavenly blessedness in store, and to see him face to face, where sorrow and sighing shall be for ever done away; which is far better than any possible situation that I can be in here below: nevertheless, to abide in the flesh is more needful for you, and for your benefit I can gladly forego, for a while, my own happiness, and conflict still amid the opposing powers of earth and hell. And having this confidence, that my abode below will be for your edification, I know, by divine intimations, that I shall abide and continue with you all for your furtherance and joy of faith, to confirm and stablish you yet more and more; that your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, restored to liberty, and enabled to resume my useful labours among you. Note; (1.) If we can say with truth, to live is Christ, that his glory is our single aim, we may confidently add, to die is gain; how great, heaven only can tell! (2.) But for one thing can earth be truly desirable to the faithful Christian, and that is the service which can be rendered to immortal souls, and the glory accruing thence to the Redeemer; for this therefore he lives.
5thly, The Apostle closes with two exhortations.
1. Only let your conversation be as it becometh the gospel of Christ ( .) Behave as citizens of the heavenly Jerusalem, walk worthy of your high vocation, adorning the doctrine of God our Saviour in all things, and proving the solidity of your hope by the spirituality of your conduct; that whether I come and see you, or else be absent, I may hear of your affairs, with joy, that ye stand fast in one Spirit, with one mind striving together for the faith of the gospel, united in truth and love; resisting, with the most vigorous efforts, every persecuting or seducing foe; holding fast the unadulterated principles of grace, and building up each other on your most holy faith. Note; (1.) The faith of the gospel will ever meet with opposition, till the great Millennium. (2.) Unanimity among Christians is the great means of their establishment; while dissention and schism render them an easy prey.
2. In nothing terrified by your adversaries, however many or mighty, whether from earth or hell; but defy their malice and rage, cleaving unshaken to the gospel; which is to them an evident token of perdition, but to you of salvation, and that of God; such patient and faithful suffering for the truth proves your interest in it; while the opposition of your foes must end in their eternal ruin. For unto you it is given, as your distinguished honour, in the behalf of Christ, not only to believe on him, to the conversion and sanctification of your souls, which is a most eminent gift of God, but also to suffer for his sake; having the same conflict which ye saw in me, when I was with you, and steadily sustained the shock; and now hear to be in me. Note; (1.) Faith is the gift of God, but always ready to be bestowed upon the penitent. (2.) Sufferings and reproaches, on the behalf of Christ, are real honours. (3.) It is an encouragement to us patiently to endure the cross, when we see others cheerfully bearing it before us, and glorying in tribulation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:30 . So that ye have the same conflict , etc., serves to characterize the . . just asserted; and Paul’s intention in thus speaking, is to bring home to them the high dignity and distinction of suffering for Christ, which is involved in the consciousness of fellowship in conflict with the apostle. It is impossible, in accordance with the true explanation of what goes before (see on Phi 1:29 ), to find in , that they have themselves sought their conflict of suffering as little as the apostle had sought his, but, on the contrary, have received it as a gift of grace from God (Hofmann). The participle might have been put by Paul in the nominative (instead of the dative), because was floating before his mind as the logical subject of the preceding clause. Comp. on Eph 3:18 ; Eph 4:2 ; 2Co 1:7 ; Col 2:2 ; Col 3:16 ; Phi 3:19 ; Khner, II. 2, p. 661 f. There is therefore neither a logical nor a grammatical reason, with Bengel, Michaelis, Lachmann, Ewald (comp. also Buttmann, Neut. Gr . p. 256 [E. T. 299]), to treat as a parenthesis, a construction which would be only an injurious interruption to the flow of the discourse.
] namely, in respect of the object; it is the conflict for Christ (Phi 1:29 ) and His gospel (Phi 1:7 ).
. . .] as ye have seen it in my person (viz. whilst I was still with you in Philippi; see scenes of this conflict in Act 16:16 ff.; comp. 1Th 2:2 ), and now (from my epistle which is read out to you) ye hear in my person . Paul, in his epistle, speaks to the Philippians as if they were listening to him in person; thus they hear in him his conflict, which is made known to them in the statements of the apostle. This explanation is all the less unfitting, as Hofmann terms it (comparing the in 1Co 4:6 ), since Paul must necessarily have assumed that the statements in the epistle regarding his sufferings would not fail to receive more detailed description in Philippi on the part of Epaphroditus. The rendering de me for the second , adopted by Peschito, Vulgate, Erasmus, Beza, Calvin, Grotius, and others, including Flatt, is erroneous.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
BLESSED be God the Holy Ghost for his servant’s gracious instruction in this chapter. How truly delightful is it to trace the ministry of Paul from such slender beginnings, in raising a Church to the Lord at Philippi, and then furnishing the Church, both at Philippi, and throughout the world, with this divine portion of the Lord’s holy word, and his pleasure in the government of it. Surely, O Lord, the whole Church, in every age, both then and now, and during all the time-state of its continuance upon earth, must find cause to bless thee for such tokens of thy love over it.
Reader! let us both seek grace from the Lord, to improve what the Holy Ghost hath here taught by Paul, of the confidence every child of God derives in regeneration, for the sure consummation of grace in glory. All that are new born in Christ, as well as Paul, may be confident of this very thing, that He which hath began the good work, will perform it until the day of Jesus Christ. For whom the Lord called, them he also justified; and whom he justified, them he also glorified.
My soul! listen to what Paul saith. See that your whole conversation is corresponding to the whole character of a child of God. Prove thy right and freedom to the city, which hath foundation, whose builder, and Maker, is GOD), by the marks of citizenship. Let thy conversation be in heaven, from whence thou art looking for thy Savior, the Lord Jesus Christ. And oh! for the constraining love of Jesus, to rejoice as saints of old did, when suffering shame and reproach for Jesus.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
30 Having the same conflict which ye saw in me, and now hear to be in me.
Ver. 30. Which ye saw in me ] Act 16:19 ; Act 16:23-24 , &c. See Trapp on “ Act 16:19 “ See Trapp on “ Act 16:23 “ See Trapp on “ Act 16:24 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
30 .] having (the nominative instead of the dative, the subjective being before the Apostle’s mind: so Eph 4:2 , Thuc. iii. 36, : ib. vi. 24, : Sallust, Jug. 112, ‘ populo Romano melius visum rati :’ see other examples in Khner, ii. p. 377. This is far better than with Lachm., al., to parenthesize , which unnecessarily breaks the flow of the sentence) the same conflict (one in its nature and object) as ye saw (viz. when I was with you, Act 16:16 ff.) in me (in my case as its example), and now hear of in me ( , as before, not ‘ de me.’ He means, by report of others, and by this Epistle).
Fuente: Henry Alford’s Greek Testament
Phi 1:30 . . For the fact, see Act 16:19 ff. and cf. 1Th 2:2 . The metaphor has been prepared for by and . Cf. Epictet., iv., 4, 32 (quoted by Hatch, Hibb. Lects. , p. 156), “Life is in reality an Olympic festival: we are God’s athletes to whom He has given an opportunity of showing of what stuff we are made”. was constantly used in later Greek of an inward struggle. See some striking exx. from Plutarch in Holden’s note on Timoleon , xxvii., 5. . A broken construction. It ought strictly to be dative agreeing with . It can scarcely be taken as parallel with . and . . See reff. above. . His Roman trial.
Fuente: The Expositors Greek Testament by Robertson
conflict. Greek. agon. Here, Col 2:1. 1Th 2:2. 1Ti 6:12. 2Ti 4:7. Heb 12:1.
ye saw. See Act 16:19-24. 1Th 2:2.
Fuente: Companion Bible Notes, Appendices and Graphics
30.] having (the nominative instead of the dative, the subjective being before the Apostles mind: so Eph 4:2,-Thuc. iii. 36, : ib. vi. 24, : Sallust, Jug. 112, populo Romano melius visum rati: see other examples in Khner, ii. p. 377. This is far better than with Lachm., al., to parenthesize , which unnecessarily breaks the flow of the sentence) the same conflict (one in its nature and object) as ye saw (viz. when I was with you, Act 16:16 ff.) in me (in my case as its example), and now hear of in me ( , as before, not de me. He means, by report of others, and by this Epistle).
Fuente: The Greek Testament
Php 1:30. , having) construed with ye stand fast, in nothing terrified, Php 1:27-28.-, you have seen) Act 16:12; Act 16:19-20.- , in me) who am not terrified.
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Fuente: Gnomon of the New Testament
Php 1:30
Php 1:30
having the same conflict which ye saw in me,-What they had seen of his sufferings must have been when he and Silas were beaten, imprisoned, and their feet made fast in stocks at Philippi, (Acts 16; Acts 22-24). How deeply this outrage impressed itself on his mind, we see both by his conduct toward the magistrates, and also by his allusion to it: But having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict. (1Th 2:2). Here he uses the remembrance to suggest to the Philippians that their struggle was only the same which he had borne, and borne successfully. The conflict, though called the same, need not be taken to imply that they were exposed to the danger of arrest, imprisonment, and scourging, but that they had to endure sufferings and that their cause was the same. They were soldiers under the same Master, and each had a share in the conflict. The word implies a struggle for a prize and is here used to denote the Christians position in the world. He is fighting for the mastery, and there are many adversaries.
and now hear to be in me.-They had been informed of his imprisonment, and for that reason had sent Epaphroditus to Rome with their gifts, and they would hear still more from Epaphroditus when he returned to them and delivered the apostles epistle. Paul, having shown them that they should account it a gracious favor of God to be permitted to suffer for the sake of Jesus, proceeds in this section to urge upon them unity among themselves and harmony with the Spirit of Christ.
Fuente: Old and New Testaments Restoration Commentary
the same: Joh 16:33, Rom 8:35-37, 1Co 4:9-14, 1Co 15:30-32, Eph 6:11-18, Col 2:1, 1Th 2:14, 1Th 2:15, 1Th 3:2-4, 2Ti 2:10-12, 2Ti 4:7, Heb 10:32, Heb 10:33, Heb 12:4, Rev 2:10, Rev 2:11, Rev 12:11
which: Act 16:19-40, 1Th 2:2
now: Phi 1:13
Reciprocal: Col 1:29 – striving
Fuente: The Treasury of Scripture Knowledge
(Php 1:30.) -As you have the same conflict which you saw in me, and now hear of in me. The construction is changed to the nominative- being directly before the writer’s mind-you the sufferers; the clause with being so far subsidiary, but not making a formal parenthesis Winer, 63, I, 2; Khner, 677. The apostle describes their struggle by asserting its similarity to his own, as if to show them that such suffering might have been anticipated, and that it ought, by them as by him, to be borne in hope and patience.
The form is the true reading, and is now generally adopted. The last phrase- -is not, as the Vulgate renders it-de me. It supposes the ideal presence of those to whom he wrote, and points out the scene of conflict. They had seen his conflict with enemies on his first visit to them- Act 16:16, etc.; 1Th 2:2 -and they now heard in this epistle of his being engaged at Rome in a similar warfare. The apostle seems to allude to what he had been stating as to his condition at Rome, and to the personal antagonism which he encountered. Meyer refers us back to Php 1:7, overlooking what the apostle had just been writing about himself. It is both on the part of the Philippians and himself a conflict with personal enemies or non-believers-not precisely with teachers of false doctrine. The apostle, while some preached of envy and strife against him, was imprisoned, and these rival preachers thought to stir up affliction to his bonds, but failed, while his enemies and accusers strove, no doubt, to bring him to trial and death. There may have been a party from Palestine waiting to charge him before the emperor’s tribunal; and with them, and all whom they instigated to seek his life, he was in conflict. It is evident that he spoke from experience when he tells the Philippians of the double grace of faith and suffering-verses 7 and 29.
The entire paragraph, though it do not take the form of admonition after the first clause of Php 1:27, is still to the same effect; and the apostle, by so earnestly describing the condition of which he wished to hear as belonging to them, virtually exhorts them to seek and maintain it. If he hoped to hear certain things about them, such as their struggle in concert for the faith of the gospel, and their unscared courage before their enemies, it is implied that they should possess those features of social state and character. And what is this when divested of these immediate peculiarities, but that fellowship for the gospel, on account of which he thanked God on his whole remembrance of them, and which had distinguished them from the first day until now? In the 5th verse, he mentions generally fellowship for the gospel as the prime distinction of the Philippian church; and in this last section he only throws it into bold relief, by describing the united struggle it necessitated, the opposition it encountered, and the calm intrepidity which it ought ever to maintain.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:30. Conflict is from AGON which Thayer defines, “a contest.” The Christian life is likened to the athletic contests that were so common in old times. Paul means these brethren were engaged in the same contest that he had encountered in their presence (Acts 16 th chapter), and in which he is now engaged as they had been informed.
Fuente: Combined Bible Commentary
Php 1:30. Having the same conflict which ye saw in me. What they had seen of the apostles sufferings must have been during his imprisonment at Philippi (see Acts xvi 19). The conflict, though called the same, need not be taken to imply that the Philippians were exposed as he had. been to the danger of arrest and scourging, but that they had to endure sufferings, and that their cause was the same. They were soldiers under the same Master, and each had a share in the conflict. This word implies primarily the struggle for a prize in some athletic contest, a figure which the apostle elsewhere uses for illustration of the Christians position in this world. He is fighting for the mastery, and there are many adversaries.
and now hear to be in me. They had been told of his imprisonment, and for that reason had sent Epaphroditus to Rome with their gifts, and they would hear still more from Epaphroditus when he returned to them and delivered the apostles letter.
Fuente: A Popular Commentary on the New Testament
Here is the last argument made use of by the apostle to encourage them unto patient suffering for the gospel of Christ, as it would render them comfortable to Christ their head, so to him their apostle, who suffered many hard things when he was at Philippi, as they had seen, and stood ready to suffer, not only bonds, but death itself, now he was at Rome, which they heard of: Having the same conflict which you saw in me, and now hear to be in me.
Here observe, 1. The title given by St. Paul to his sufferings for the gospel; he calls them a conflict.
Learn, That Christian courage under sufferings cannot be kept up without a mighty conflict; we must conflict with our enemies, with the rage of persecutors; we must conflict with ourselves, and with our own spirits, to keep them from fainting under persecution; and we must even conflict with God himself, wrestle with him, by prayers, for extraordinary measures of strength to support us under sufferings, and to enable us to glorify God in and by them: well might the apostle then call his sufferings a conflict.
Observe, 2. St. Paul encourages the Philippians to conflict with sufferings, from his own example before them: Having the same conflict which you saw in me.
Learn, That the prudent and patient sufferings of the ministers of Christ for the truth of the gospel are, and ought to be, a powerful encouragement to all their people to conflict with the like difficulties and trials for the testimony of Christ: the Captain goes first, leads the van, his ministers follow, and their people bring up the rear; and, having suffered together, they shall also be glorified together; a suffering head, and suffering members, shall never be separated.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 30
Which ye saw in me; referring to the persecutions which he endured when he was at Philippi. See Acts 16:9-40
Fuente: Abbott’s Illustrated New Testament
1:30 {11} Having the same conflict which ye saw in me, and now hear [to be] in me.
(11) Now he shows for what purpose he made mention of his afflictions.
Fuente: Geneva Bible Notes
The Philippians were experiencing the same type of suffering that Paul had during his whole ministry. They had witnessed his struggles in Philippi when he had planted the church there and perhaps in his subsequent ministry there. They had also heard of his sufferings in Rome (Php 2:26).
"One of the reasons most of us in the West do not know more about the content of Php 1:29-30 is that we have so poorly heeded the threefold exhortation that precedes . . ." [Note: Fee, p. 173.]
In calling his readers to unite in steadfastly enduring the antagonism of unbelievers in their area, Paul was not asking them to do something he himself had not done. He was urging them to unite with one another, and with him, and to view suffering for their faith as a privilege that would glorify Jesus Christ. This exhortation is necessary today when we feel tempted to agree with unbelievers rather than taking a firm stand for our Lord.