Exegetical and Hermeneutical Commentary of Philippians 1:24
Nevertheless to abide in the flesh [is] more needful for you.
24. to abide in the flesh ] Quite lit., as Bp Lightfoot, to abide by the flesh, to hold fast to its conditions of trial, for the sake of the Lord and His flock.
more needful ] More necessary. Desire, and the sense of betterness, lie on the side of death; obligation, in view of the claims of others, lies on the side of life.
for you ] Lit. and better, on account of you.
Fuente: The Cambridge Bible for Schools and Colleges
Nevertheless to abide in the flesh – To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence.
Is more needful for you – Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured would be of value to the church, and he had, therefore, a desire to live – and it was no part of his religion affectedly to undervalue or despise himself.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. To abide in the flesh] It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
However, with respect to the church, by his staying here in this mortal body he persuades himself, knowing the subtlety of false apostles, who would enter in as grievous wolves, Act 20:29, it was necessary to strengthen them and other churches in the faith of Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. to abideto continuesomewhat longer.
for youGreek,“on your account”; “for your sake.” In order tobe of service to you, I am willing to forego my entrance alittle sooner into blessedness; heaven will not fail to be mine atlast.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nevertheless to abide in the flesh,…. To continue in the body, not always, but a little longer,
[is] more needful for you; for their comfort, edification, and instruction, their further profiting: and increase in faith, and the joy of it. The Syriac version renders the words thus, “but business for you”, or “a good will towards you compels me to abide in the body”; and the Arabic version thus, “notwithstanding I choose to remain in the flesh, and this I think very necessary for you”; so that upon the whole, the argument for living longer on consideration of glorifying Christ, and of being more useful to the good of souls, preponderated with him; inclined him to desire rather to live than die; though the latter was better for him, and more to his personal advantage; and thus, like a brave and good man, he prefers a public good to a private one.
Fuente: John Gill’s Exposition of the Entire Bible
In the flesh ( ). So B D G, but Aleph A C do not have . Unnecessary with , to abide by (common verb).
Fuente: Robertson’s Word Pictures in the New Testament
To abide in the flesh [ ] . See on Col 1:23. To abide by the flesh. Compare Rom 6:1; Rom 11:22, 23.
Fuente: Vincent’s Word Studies in the New Testament
1) “Nevertheless to abide in the flesh” (te delpimenein te sarki) “But to remain in the flesh, natural body,” to hold fast for its rights to live and testify for Christ, as a civil and religious right, was profitable to the Philippian brethren and to the completion of the inspired Word, 2Ti 3:16-17.
2) “Is more needful for you” (anagkai6teron di’ humas) more necessary on account of you all,” for the flock, for the freedom and liberty of the church’s civil right to preach Jesus Christ, without persecution. To use tongue and pen in defense of the gospel was more beneficial to the church, then and now, than Paul’s immediate death, 2Ti 4:7-8.
Fuente: Garner-Howes Baptist Commentary
24. More needful Here is the consideration on the other side, the necessity of his stay for the Church offsetting his personal desire.
Fuente: Whedon’s Commentary on the Old and New Testaments
Phi 1:24 . involves the idea: to remain still (still further), to stay on , comp. Rom 6:1 .
] in my flesh . Not quite equivalent to the idea involved in without the article (Phi 1:22 ). The reading without the (see the critical remarks) would yield an ethical sense here unsuitable (Rom 6:1 ; Rom 11:22 ; Col 1:23 ).
.] namely, than the for me far happier alternative of the . . . . The necessity for that is only a subjective want felt by the pious mind. But the objective necessity of the other alternative has precedence as the greater; it is more precisely defined by , regarded from the standpoint of love . “Vitae suae adjici nihil desiderat sua causa, sed eorum, quibus utilis est.” Seneca, ep . 98; comp. ep . 104.
] applies to the Philippians , who would naturally understand, however, that Paul did not intend to refer this point of necessity to them exclusively . It is the individualizing mode of expression adopted by special love.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
24 Nevertheless to abide in the flesh is more needful for you.
Ver. 24:. Is more needful for you ] Mr Bolton dying, and desiring to be dissolved, being told that it was indeed better for him to he with Christ, but the Church of God could not miss him, nor the benefit of his ministry, he thus replied with David, 2Sa 15:25-26 “If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if otherwise, lo, here I am, let him do what seemeth good in his eyes.” No man is born, much less born again, for himself, but for the benefit of many, as Bucer’s physicians said to him, Non sibi se, sed multorum utilitati esse natum, that he was not born for himself, but for the good of God’s Church; the welfare whereof he had zealously promoted. Dr John Reynolds being persuaded by his friends to give over his incessant pains in the Lord’s work for his health’s sake, finely answered out of Juvenal,
” Et proffer vitam vivendi perdere finem:
Nor yet, for love of life, lose that dare I
That is the main, care of community.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Phi 1:24-26 . HIS PRESENTIMENT THAT HE WILL VISIT THEM AGAIN.
Fuente: The Expositors Greek Testament by Robertson
Phi 1:24 . . seems common with Paul in a colourless sense. . It is hard to decide whether it should be retained or not. No difference is made in the sense. . It is characteristic of the Apostle that the first thing which strikes him is the need of others. Wetstein quotes aptly from Seneca, Epp. ad Lucil. , p. 104, ingentis animi est aliena causa ad vitam reverti quod magni viri saepe fecerunt .
Fuente: The Expositors Greek Testament by Robertson
abide. Greek epimeno. See Act 10:48.
for = on account of. App-104. Php 1:2.
Fuente: Companion Bible Notes, Appendices and Graphics
Php 1:24. , to abide longer)-, more necessary) It appertains more to me [I feel it more desirable], he says, even with a view to the perception of my love [on your part]; more than even the access to blessedness just now mentioned. The Philippians might have said, This man is necessary to us. Egotism has ceased in the mind of Paul: he therefore acknowledges that circumstance [the personal gain it would be to him to depart]; comp. ch. Php 2:25. He however adds this also: It is more important for me to be serviceable to you, than a little sooner to enjoy heaven. Heaven will not fail to be mine [at last, notwithstanding the delay].
Fuente: Gnomon of the New Testament
Php 1:24
Php 1:24
yet to abide in the flesh is more needful for your sake.-He was a helper and instructor of the Philippians and other Christians. The reverence and respect with which they regarded him enabled him to hold them back from many evils. He foresaw that on his death many evils and grievous departures from the faith would follow. (Act 20:18-35). To the Thessalonians he said: The mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one. (2Th 2:7-8). He who restrained the development of the man of sin was Paul. He would hinder until he was taken out of the way, then would he be developed and revealed. [In this he approaches the reason which confirms him as to what his lot will be. He sees that there is much which lies before him, which God is showing him that he would have him do, and the sense that the churches will be the better for his life, and need of his continued care, brings with it the certainty that God will not call him home.]
Fuente: Old and New Testaments Restoration Commentary
Phi 1:22, Phi 1:25, Phi 1:26, Joh 16:7, Act 20:29-31
Reciprocal: Exo 18:23 – and all this Mar 5:18 – prayed Phi 1:20 – whether
Fuente: The Treasury of Scripture Knowledge
(Php 1:24.) -But to abide in the flesh is more necessary on account of you. To remain in the flesh, or to continue in my present life- -is placed in contrast to his departure. And he calls this survival more necessary, not more beneficial, as Loesner, Am Ende, and others change it. The phrase is-for your sakes, on your account-placing his readers in strong antithesis to himself and his own personal likings. The force of the comparative has been variously resolved. Meyer understands it-as if the remaining were more needful than the departure; van Hengel-that it is too necessary to allow of his longing being realized. Nor is there any need of saying, with Alford, that the comparison contains in itself a mixed construction between and , or the like. And it is refinement in Ellicott to suggest a personal opposed to the comparative-departure a thing felt needful, but remaining a thing more needful. There is undue pressure in each of these forms of exegesis. The apostle says, departure is better, stay more necessary; the one better for himself, and the other more necessary for the churches. The form of thought is changed. The , already expressed in reference to himself, is not repeated in reference to his converts-better for me to decease, better for you that I stay; but the idea of better is deepened into more necessary, and is thus the more palpably bodied out, so as to give foundation to the avowal of the following verses.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:24. This verse states the other thing that was causing the strait or pressure in which Paul found himself. To abide in the flesh is equivalent to saying he would continue to live on the earth in his fleshly body. More needful for you expresses the reason why this side of the strait was regarded as something that was desirable in the mind of Paul. He knew that after death he could not continue to serve his brethren personally, for the only assistance they could receive from him would be the good example and teaching that he would leave in their memory. Of course such a benefit would be available to all true disciples as long as the world stands.
Fuente: Combined Bible Commentary
Php 1:24. yet to abide in the flesh is more needful for your sake. He now approaches a reason which confirms him as to what his lot will be. He sees that there is much which lies before him, which God is showing that he would have him do, and the sense that the churches will be the better for his life, and need his continued care, brings with it the certainty that God will not yet call him home.
Fuente: A Popular Commentary on the New Testament
Php 1:24-26. Nevertheless, to abide in the flesh In the body; is more needful for you And the rest who have embraced the gospel. For, as he said to the elders of the church at Ephesus, he foresaw that after his departure grievous wolves should enter into the churches, not sparing the flock, Act 20:29. This is the other particular between which, and departing to be with Christ, the apostles mind was divided, as mentioned Php 1:22. For the sake of the churches, however, he here represents himself as being willing to forego, for a time, his own interest, and to continue in this mortal state. For he adds, having this confidence That my abiding in the flesh is for your advantage; I know that I shall abide Some have supposed that a particular revelation was made to him, while he was writing this, that he should not be put to death at this time, but should soon be released from his bonds; and that it was on the ground of that revelation that he expressed himself with so much confidence on this occasion. Some indeed have thought that this hope of deliverance arose from his knowing that the Christians in Cesars household were now endeavouring to procure his release. But, as Dr. Doddridge observes, he must have known little of princes and courtiers, (and especially in Neros reign,) to build so confidently on such a foundation. And continue with you all Which doubtless he did for some considerable time, visiting many other places as well as Philippi. For your furtherance , advancement, in holiness; and the joy of faith Which will be strengthened by my deliverance from confinement, and by my continuing my apostolical labours among you as opportunity offers. That your rejoicing Or glorying, as rather signifies; may be more abundant May be greatly increased; by my coming to you again As I fully expect to do.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 24
In the flesh; in the body.
Fuente: Abbott’s Illustrated New Testament
Viewed from a different perspective it might be better if he lived. The Philippians would profit from Paul’s lengthened life and future ministry to them.
Paul did not mention that life was preferable because he could avoid the pain and suffering of death. He did not refer to separation from his loved ones or from what he had worked so hard to accumulate or accomplish either. These are reasons many people give for not wanting to die. His love for Jesus Christ and other people were the driving motives in Paul’s life, not selfishness (cf. Mat 22:37-39).