Exegetical and Hermeneutical Commentary of Philippians 1:25
And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
25. having this confidence ] The Greek is the same as in Php 1:6 above, where see note.
I know ] An unqualified assertion, made more explicit still by the next verse. We have the strongest ground, from the merely historical point of view, for saying that this expectation was verified by the event; that the Apostle was released, and enabled to revisit his missions. See 1Ti 1:3 for an intimation of a visit to Macedonia, later in date than the writing of this passage.
It has been asked how this “ I know ” is to be reconciled with the “I know that ye all shall see my face no more,” of Act 20:25. Were both verified by the event? We believe that they were, and that only our necessary ignorance of the history in detail makes the difficulty. We believe that the guidance of the Divine Spirit, however His action worked through a perfect freedom of mental processes in St Paul, secured the veracity of his deliberate forecasts in a way quite supernatural. But apart from this ground of inference, we think that Act 20:25 has natural evidences of its fulfilment. The narrative there, acts 1:37, 38, calls special and pathetic attention to the prediction; and it seems hardly credible that if it had been contradicted by events within a few years the passage should have remained intact; some sort of intimation that St Paul had after all met them again would have crept in. And we have seen that there is good evidence for the fulfilment of the present anticipation also. It seems reasonable, then, from the merely historical point of view, to assume that events did prevent an after-visit of St Paul’s to Ephesus, though he did revisit Miletus (2Ti 4:20); or at least that there was no such after-visit as allowed him to meet that body of presbyters again.
and continue with you all ] Better, with R.V., yea, and abide with you all. The word “abide” is repeated: it will be not only continuance, but continuance with you. Quite lit., “abide by you all”; as side by side in Christian life and labour.
furtherance ] R.V., progress; more accurately. The A.V. suggests St Paul’s helping them on, which is not the point of the Greek word here. See above on Php 1:12.
joy of faith ] Lit., “ joy of the faith.” R.V. “ joy in the faith.” But Rom 15:13 (“joy in believing ”) seems to us to favour the A.V., and Marg. R.V. The definite article quite naturally may mean “ your faith,” your act and experience of believing. For the deep connexion between joy and faith see Rom. quoted above; Act 16:34; 1Pe 1:8. Both “ progress ” and “ joy ” in this verse have relation to the word “faith.”
Fuente: The Cambridge Bible for Schools and Colleges
And having this confidence – Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for me to do, I confidently expect that I shall be permitted to live. The confidence here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, And being persuaded as to this, or of this – touto pepoithos – I know, etc. The foundation of his expectation that he should live does not appear to have been any revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace of the intentions of the government, as some others suppose, but the fact that he believed his life to be necessary for them, and that therefore God would preserve it.
I know that I shall abide – The word know, however, ( oida) is not to be pressed as denoting absolute necessity – for it appears from Phi 1:27 and Phi 2:17, that there was some ground for doubt whether he would live – but is to be taken in a popular sense, as denoting good courage, and an earnest hope that he would be permitted to live and visit them. Heinrichs.
And continue with you all – That is, that he would be permitted not only to live, but to enjoy their society.
For your furtherance and joy of faith – For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live – to come back again to life – for the sake of his friends. Pagan adds: It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished people often do.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:25
Having this confidence–This I know of the apostle has something like its parallel in that of Luther, when his friend and true yoke fellow, Melancthon, lay at the point of death.
The reformer, it is said, after earnest prayer approached the sick bed, and uttered these prophetic words, Cheer up, Philip; you are not going to die. Luther was in no sense prophesying, but he had been praying; and in answer to his prayer the conviction was irresistibly borne in upon his mind and heart, that his colleague, for whom so much work was waiting, would yet live to do it. What, then, of personal conviction Luther asserted about another, Paul here asserts about himself. We thus see that blended humility and trustfulness, more especially in strongly emotional natures, can dare sometimes to use the bold language of assured conviction even in regard to issues which are to us uncertain, for they are with God alone. But it is to be noticed that this language never can be used when merely personal or private ends are in view. When Paul said I know in this case, he was indeed alluding to his own future, but he was contemplating it in relation not to his own individual interests, but solely to his friends progress and joy in the faith,–their advancement in the inner life through strengthening faith, and their joy, as overflowing out of that faith, in their outward life of Christian service. All this would be theirs by his presence restored to them for a time, more than by any letter, however tender, he could write to them. (J. Hutchison, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. Having this confidence, I know that I shall abide] Convinced that it is necessary that I should live longer, for the spreading and defence of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released.
For your furtherance] In the way of righteousness.
And joy of faith] And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And having this confidence; viz. being persuaded of what went immediately before, how useful the continuance of his life, for a further time in this world, would be to the church of Christ, and particularly to them, he determines (as should seem) with more than probable conjecture; though, upon supposition it should be otherwise, he gives them abundant satisfaction in their adhering to Christ, Phi 1:27; 2:17.
I know; even with a well grounded knowledge, either by a prophetic Spirit, from a particular revelation such as he had sometimes before had, Act 16:9,10; 23:11, or the sanctifying Spirit witnessing with his spirit, Rom 8:16, strengthening his faith and persuasion, helped by their faith and prayer, Phi 1:19, compared with 1Pe 1:8.
I shall abide and continue with you all for your furtherance and joy of faith; to these ends, that, by his personal presence with them, he might by his ministry further their faith in Christ, their joy in the Holy Ghost, and more abundant glorying in the power of Jesus Christ, for his safety, and being restored to them, as we see in what follows; and Eph 4:1, with 2Ti 4:17, we find, from his first imprisonment at Rome, (when likely this Epistle was written), he was delivered, and for some years restored to the churches which he had planted.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. Translate, “And beingconfident of this.”
I know, c.byprophetical intimations of the Spirit. He did not yet know the issue,as far as human appearances were concerned (Php2:23). He doubtless returned from his first captivity to Philippi(Heb 13:19 Phm 1:22).
joy of faithGreek,“joy in your faith.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And having this confidence, I know that I shall abide,…. In the flesh, in the body, live a little longer in the world. These words must be understood either of a certain infallible knowledge, arising from a divine revelation, and a firm persuasion and confidence founded upon that which the apostle had, of his being delivered from his bonds, and spared a little longer for further usefulness among the churches; and accordingly some have thought that he was after this set at liberty, and travelled through several countries preaching the Gospel, and after that was committed to prison and suffered death; but of this there is no sufficient proof: or rather therefore of a conjectural knowledge arising from the present state of things, and his view of it; being willing to hope, and persuade himself that he should be delivered from his confinement, and his life be spared for the good of the interest of Christ, and the glory of his name; it being what his heart was set upon, and he was very desirous of:
and continue with you all; not only with the Philippians, but other saints, and other churches, who were dear to him, and he to them; though he may mean more especially these believers:
for your furtherance, or “profiting”; in divine and spiritual things, in the knowledge of Christ, and the truths of the Gospel:
and joy of faith; for the furtherance, or increase of that joy which faith is attended with, and which springs from it; for true solid joy springs from faith in the person, blood, righteousness, and atonement of Christ; and is what may be increased, and is often done by and through the ministry of the word, and the ministers of the Gospel; who do not pretend to a dominion over the faith of men, only to be helpers of their joy, as they sometimes are, as also of their faith, which as it comes by hearing is increased the same way. The phrase is Jewish; mention is made in the writings of the Jews f of
, “the joy of faith”.
f Zohar in Gen. fol. 113. 4. & in Exod. fol. 36. 4.
Fuente: John Gill’s Exposition of the Entire Bible
And abide with you all ( ). Common Pauline idiom to repeat the simple verb () as a compound (, future active indicative), old verb, to remain beside followed by locative case. See same idiom in , (Php 2:17).
Fuente: Robertson’s Word Pictures in the New Testament
Furtherance. See on ver. 12.
Of faith. Rev., in the faith. To be connected with both furtherance and joy. For promoting your faith and your joy in believing. For joy of faith, compare Rom 14:13.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “And having this confidence” (kai touto pepoithos) “And (in this) being confident,” or having or holding this confidence, personal conviction, that his life and freedom from the Roman prison was needful for the Philippian brethren, Rom 1:11-12.
2) “I know that I shall abide and continue with you all” (oida hoti meno kai parameno pasin humin) “I know that I shall remain and keep on keeping on in close association or colleague with you all,” of the mission-caring church in Philippi. As our-Lord loved His own, even to the end, so did Paul, his exemplar apostle to the Gentiles, Joh 13:34-35; Joh 17:1-26; 2Ti 4:1-6.
3) “For your furtherance and joy of faith” (eis ten humon prokopen kai chara tes pisteos) “For your furtherance and joy of the faith,” or progress in system of truth. Paul felt that his prison release would be for the progress growth of the faith of the Philippian brethren, a strong hope of love he held for them, Eph 2:10; 2Pe 3:18; Rom 15:29.
Fuente: Garner-Howes Baptist Commentary
25 And having this confidence. Some, reckoning it an inconsistent thing that the Apostle (82) should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God’s will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.
(82) “ Vn tel sainct Apostre;” — “So holy an Apostle.”
Fuente: Calvin’s Complete Commentary
(25) I know.The word is not to be pressed too far. It is simply, I feel certain; and it is obvious to remark that in Act. 20:25 it is used by St. Paul of a conviction (that he would see the face of the Ephesians no more) which, so far as we can follow out the history, was not verified. The apostolic inspiration, like the apostolic power of miracle, was a gift relative to the apostolic work, not necessarily extending beyond it.
Abide and continue with you.The latter verb is in the original a compound of the former, I shall abide, and shall abide side by side with you. It was for their sakes that it was needful for him to live. Hence to the simple idea I shall abide, it was natural to add at once the phrase with you, or for you, as explaining the very object of his abiding in the flesh.
For your furtherance and joy of faith.In these words St. Pauls presence with them is spoken of, first, as in some degree necessary for their spiritual advance; next, as being to them a gift of God for their joy and comfort, even beyond what was actually necessary. (See the next verse.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Paul’s hopes of his Philippians, Php 1:25-26.
25. Having this confidence So fully was he persuaded of this necessity, that however uncertain he might be as to what he ought to choose, he felt it certain that he would remain and again visit Philippi. The return to them of their apostle could have had no other result than the enlargement of their faith, and the increase of their joy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And having this confidence, I know that I will abide, yes, and abide with you all, for your progress and joy in the faith,’
So the bitter struggle is resolved for him by the recognition of their continuing need of him. That is why he is confident that he will continue living in this world, and will do so in a way which enables him to live continually among them, both so as to ensure their progress in Christ, and to stimulate their growing and continuing joy in Christ and in His Gospel (compare Act 13:52). His whole desire is for what will be for the greatest benefit of both Christ Himself and of His church.
‘Progress and joy –.’ The first emphasises his desire for their advancement as they move forward to new things, the second has in mind the quality of their spiritual lives. He wants them both to grow, and be qualitatively blessed in that growth.
Fuente: Commentary Series on the Bible by Peter Pett
Php 1:25. I know that I shall abide, &c. “I am persuaded that I shall live yet longer, and have an opportunity of visiting you all.” Probably the Apostle had some particular revelation whereupon to ground his confidence. It is not by any means to be imagined that he refers to intimations from the palace how it should go with him. He must have known little of princes and courtiers, especially in Nero’s reign,to build so confidently on such a foundation. Dr. Heylin, upon the last words, joy of faith, observes, that the preaching of an apostle never fails of producing actual faith in minds disposed like those of the Philippians; and experience teaches that such faith is accompanied with joyous sensations. It is luminous, and fills the soul with a delectable relish of truth. Hence joy in believing, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:25-26 . .] does not belong to , but to ., and refers to the case of necessity just expressed; having which is the object of his confidence, Paul knows that, etc., so that is dependent on alone, in opposition to Theophylact, Erasmus, Calovius, Heinrichs, Flatt, and others, under whose view the would lack the specification of a reason , which is given in this very ., as it was practically necessary. On the accusative of the object with ., comp. Bernhardy, p. 106; Khner, II. 1, p. 267; also Wunder, ad Soph. O. T . 259 f. Observe that we may say: , 2Ki 18:19 . Comp. on Phi 2:18 .
] I shall remain; contrast to the , which was before expressed by . . Comp. Joh 12:34 ; Joh 21:22 f.; 1Co 15:6 . The loving emotion of the apostle (Phi 1:8 ) leads him to add to the absolute : , and I shall continue together with all of you; I shall with you all be preserved in temporal life. From Phi 1:6 ; Phi 1:10 there can be no doubt as to the terminus ad quem which Paul had in view; and the (comp. 1Co 15:51 ; Rom 13:11 ) shows how near he conceived that goal to be (Phi 4:5 ). Notwithstanding, Hofmann terms this view, which is both verbally and textually consistent, quixotic, and invents instead one which makes Paul mean by the remaining alive without his co-operation , and by , which should (according to Hofmann) be read (see the critical remarks), his remaining willingly , and which assumes that the apostle did not conceive the as dependent on , but conveys in these words a promise to remain with those, “ from whom he could withdraw himself. ” What a rationalistic, artificial distinction of ideas and separation of things that belong together! and what a singular promise from the apostle’s lips to a church so dear to him: that he will not withdraw himself , but will remain faithful to them (Schneider and Krger, ad Xen. Anab . ii. 6. 2)! If is the true reading, Paul says quite simply: I know that I shall remain (shall not be deprived of life), and continue with you all, i.e . and that I shall be preserved to you all; comp. Heb 7:23 ; Sir 12:15 ; Hom. Il . xii. 402; Plat. Menex . p. 235 B; Lucian. Nigr . 30; Herodian. vi. 2. 19.
, to continue there , just like in the sense of in vita manere , Herod. Phi 1:30 . Hence (Thuc. vi. 89. 3; Men. in Stob., lxix. 4, 5), to continue there with, to remain alive along with . Thus LXX. Psa 72:5 ; Basil, I. p. 49; Gregory of Nazianzus, I. p. 74 (joined with ).
.] , as the personal subject of the and , is placed first, with the emphasis of loving interest; the latter genitive, however, which is the real genitive of the subject, belongs to both words, . . Hence: for your faith furtherance and joy . Both points are to be advanced by the renewed labours of the apostle among them (Phi 1:26 ). The blending of them together by an (Heinrichs, Flatt) is erroneous. Weiss, however, is also in error in urging that . cannot belong to also, because it would be in that case the genitive of the object; the faith also is to be an increasing and progressive thing, 2Co 10:15 .
Phi 1:26 . . . .] the special and concrete aim of the general proposition . . . . ., which is consequently represented as the ultimate aim of the . . . Comp. Phi 1:10 . The , because is placed along with it (comp. 1Co 5:6 ; 1Co 9:15 ; 2Co 2:14 ; 2Co 9:3 ), is that of the readers and not of the apostle (Chrysostom: , Ewald: my pride in you at the last day); nor is it equivalent to , gloriatio (Flatt and many others), but it denotes, as it invariably does, [78] materies gloriandi (Rom 4:2 ; 1Co 5:6 ; 1Co 9:15 f.; 2Co 1:14 ; 2Co 5:12 ; Gal 6:4 ). Hence: that the matter in which you have to glory, i.e . the bliss as Christians in which you rejoice (compare previously the ), may increase abundantly (comp. previously the ). The that is added expresses the sphere in which the is to take place, and characterizes the latter, therefore, as something which only develops itself in Christ as the element, in which both the joyful consciousness and the ethical activity of life subsist. If the took place otherwise, it would be an egotistical, foreign, generally abnormal and aberrant thing; as was the case, for example, with some of the Corinthians and with Judaistic Christians, whose was based and grew upon works of the law. The normal of the of the Philippians, however, namely, its , shall take place and this is specially added as the concrete position of the matter
. , that is, it shall have in me by my coming again to you its procuring cause; inasmuch as through this return in itself, and in virtue of my renewed ministry among you, I shall be the occasion, impulse, and furtherance of that rich increase in your , and thus the will rest in me . Consequently the in . . , and the in , are differently conceived; the former is the specific, essential definition of , the latter the statement of the personal procuring ground for the . . ., which the apostle has in view in reference to the of his readers, a statement of the ground, which is not surprising for the service of an instrument of Christ (Hofmann), and which quite accords with the concrete species facti here contemplated, the personal return and the apostolic position and ministry. The interpretation of Hofmann is thus all the more erroneous, viz. that the increase of their glorying is given to the readers in the person of the apostle, in so far as the having him again among them would be a matter of Christian joy and pride to them . Thus would the apostle make himself in fact the object and contents of the , which would neither be consistent with the logical relation of the to the preceding . . . . . , nor with Paul’s own deep humility (1Co 3:21 ; 1Co 15:9 ; Eph 3:8 ), which he satisfies also in 2Co 1:14 by the mutual nature of the between himself and his friends, and in view of the day of Christ . By many (see Calvin, Heinrichs, Rheinwald, Rilliet, and others) . ., and by some even (Storr, Flatt, Huther), are referred, contrary to the position of the words, to , with various arbitrary definitions of the sense, e.g . Flatt: “so that ye shall have still more reason, in reference to me, to glorify Jesus Christ (who hath given me again to you);” Rheinwald: “If I shall be delivered by the power of Christ, ye will find abundant cause for praising the Lord, who has done such great things for me.”
] is connected, as an adjectival definition, with . See on 2Co 11:23 ; Gal 1:13 ; 1Co 8:7 .
[78] This applies also against Huther, l.c . p. 585, who, in support of the signification gloriatio , appeals to Pind. 1sth . v. 65: . But in this passage also means that in which one glories , as the Scholiast has appropriately explained it: , .
REMARK.
From Phi 1:20-26 we are not to conclude that Paul at that time was in doubt whether he should live to see the Parousia (Usteri, Lehrbegr . p. 355, and others). For in Phi 1:20 he only supposes the case of his death, and that indeed, in Phi 1:21 , as the case which would be profitable for himself, and for which, therefore, he protests in Phi 1:23 that he longs . But on account of the need for his life being prolonged (Phi 1:24 ), he knows (Phi 1:25 ) that that case will not come to pass. This (Phi 1:25 ) is not to be weakened into a probabiliter sperare or the like (Beza, Calvin, Estius, and many others, also Heinrichs, Rheinwald; comp. Matthies, van Hengel, Rilliet), with which Grotius, from connecting ., even brings out the sense, “ scio me haec sperare , i.e. malle; ” whilst others fall back upon the argumentum a silentio , viz. that Paul says nothing here of any revelation (see Estius, Matthies, and others), but only expresses an inference in itself liable to error (Weiss). No, although he has supposed the possibility (comp. Phi 2:17 ) of his being put to death, he nevertheless knew that he should remain alive; and it must withal be confessed that the result did not correspond to this definite , which Bengel even goes so far as to refer to a dictamen propheticum . By no means, however, is an imaginary situation [79] to be suspected here (Baur), and just as little can a second imprisonment at Rome be founded on this passage (Chrysostom, Oecumenius, Theodoret, Bullinger, Piscator, Calovius, Estius, Bengel, and many others, also Wiesinger); as to the relation of this passage to Act 20:25 , see on Acts.
We have further to notice that Paul, according to Phi 1:23 , assumes that, in case he should be put to death, he would go not into Hades , but into heaven to Christ , a conviction of the bliss attending martyrdom which is found in 2Co 5:8 and in the history of Stephen, Act 7:59 , and therefore does not occur for the first time in the Apocalypse (Rev 6:9 ff., Rev 7:9 ff.). [80] Wetstein’s idea is a mere empty evasion, that by is doubtless meant the dying, but by . only the time following the resurrection (comp. also Weitzel, Stud. u. Krit . 1836, p. 954 ff.); as also is that of Grotius, that . means: “ in Christi custodia esse, ” and “ nihil hinc de loco definiri potest. ” It is also altogether at variance with the context (see Phi 1:20-21 ), if, with Kaeuffer, we interpret as the change that takes place at the Parousia (“ut quasi eximeretur carne”). Comp. on the contrary, Polycarp: ad Phil . 9, , , Clem. 1Co 51Co 5 , of Peter: , and of Paul: , Martyr. Ignat. 26. It is an intermediate state , not yet the fully perfected glory, but in heaven , where Christ is (Phi 3:20 f.). Georgii, in Zeller’s theolog. Jahrb . 1845, I. p. 22, following Usteri, Lehrbegr . p. 368, erroneously discovers in our passage a modification of the New Testament view, developed only when the hope of a speedy Parousia fell into the background. Comp. Neander and Baumgarten Crusius (whose view amounts to an inconsistency of the conceptions). Opposed to these views, even apart from 2Co 5:8 and Act 7:59 , is the fact that the speedy Parousia appears still to be very distinctly expected in this epistle. See particularly Phi 3:20 f. But we find nothing said in the New Testament as to an intermediate body between death and resurrection. See remark on 2Co 5:3 . There is a vague fanciful idea in Delitzsch, Psychol . p. 443 f., who in p. 419 ff., however, forcibly shows the incorrectness of the doctrine of the sleep of the soul .
[79] Hinsch even assigns, l.c . p. 71, to the passage with its vivid emotion the character of a historico-critical reflection . He represents the author of the epistle as having in view the various opinions current in his age regarding the close of the apostle’s life, in other words, the question, whether his captivity at that time ended in his being put to death, or in his being set at liberty and beginning a new course of labour. The author adduces the grounds of both views, putting them in the mouth of the apostle , and in ver. 24 decides in favour of the second; the original, of which the present passage is an imitation, is to be found (as Baur also thinks) in 2Co 5:8 , Rom 14:8 . See Hilgenfeld, in opposition to Baur and Hinsch.
[80] All we can gather from Rom 8:10 f. is merely that the life of believers remains unaffected by the death of the body; as at Joh 11:25 f. They remain in fellowship with Christ; but as to the mode and place of this fellowship, of which they might indeed be partakers even in Hades (Paradise, Luk 16:22 ff; Luk 23:43 ; Phi 2:10 ), as little is said in that passage as in Rom 8:38 , Rom 14:8 . But in the passage we are considering, the words point to an actual being with the Lord in heaven (comp. 1Th 4:14 ; 1Th 4:17 ; Act 7:59 ; Act 2 Cor. l.c .), and do not therefore apply to the state in Hades (in opposition to Gder, Erschein. Chr. unt. d. Todten , p. 111, and others); see also 2Co 5:8 . This union with Christ, however, is not the as the ultimate goal of hope; see Phi 3:20 f.; Col 3:3 . To the latter belongs also the bodily transfiguration, which can only take place at the Parousia, 1Co 15:23 . This applies also in opposition to Gerlach, d. letzt. Dinge , p. 79 ff., whose distinction between corporeality and materiality [ Leiblichkeit und Krperlichkeit] is not in harmony with the New Testament, which distinguishes rather between and .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
Ver. 25. And joy of faith ] That is, for your full assurance, which is that highest degree of faith, whereby a believer having gotten victory over his doubtings, triumpheth with a large measure of joy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25 .] And having this confidence (Thl., al., take with , and render adverbially, ‘ confidently ,’ which last can hardly be, besides that will thus lose its reference, being un. meaning in the context), I know that I shall remain and continue alive (so Herod. i. 30, , . (see var. readd.) occurs in Psa 71:5 , and in Thuc. vi. 89) with you all (the dative may either be after the compound verb, or better perhaps a ‘ dativus commodi ’) for your advancement and joy in your faith (both . and . govern . which is the subjective genitive; it is their faith which is to advance, by the continuance of his teaching, and to rejoice, as explained below, on account of his presence among them),
Fuente: Henry Alford’s Greek Testament
Phi 1:25 . . . . “With this conviction ( sc. , that his life is needful for them) I know,” etc. Paul does not claim to be infallible, but he is so confident of the Philippians’ need of him that he cannot doubt that this will be God’s purpose too. There is every reason to believe that his hope was justified (see Introduction ). (which is best attested) has in later Greek the special sense of “remaining alive”. See Schmid, Atticismus , i., p. 132, who quotes Dio., i., 62, 8; 333, 29; Herod., i., 30, and compares Plat., Phaed. , 62 [60] , 86 C. . . . . . Probably . should be taken apart from , which goes closely with . “With a view to your progress and the joy of your faith.” (Chr [61] ).
[60] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[61] Chrysostom.
Fuente: The Expositors Greek Testament by Robertson
having this confidence = being confident of this, as in Php 1:6.
abide. Greek. meno, See p. 1511
continue with. Greek sumparameno. Only here, but the texts read parameno. See 1Co 16:6. Figure of speech Hendiadys. App-6.
Joy. Compare Rom 15:13.
faith = the faith. App-150.:1.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] And having this confidence (Thl., al., take with , and render adverbially, confidently,-which last can hardly be, besides that will thus lose its reference, being un. meaning in the context), I know that I shall remain and continue alive (so Herod. i. 30, , . (see var. readd.) occurs in Psa 71:5, and in Thuc. vi. 89) with you all (the dative may either be after the compound verb, or better perhaps a dativus commodi) for your advancement and joy in your faith (both . and . govern . which is the subjective genitive; it is their faith which is to advance, by the continuance of his teaching, and to rejoice, as explained below, on account of his presence among them),
Fuente: The Greek Testament
Php 1:25. , and this) While he was writing these things, he had a prophetical suggestion in his mind concerning his continuance among them.- , I confidently know) He knew by spiritual confidence; he did not yet know from the report of men, Php 1:17, ch. Php 2:23.-, that I shall continue) in life.-, remain with you) I shall remain for a considerable length of time with you. Psa 72:5, the LXX., , He shall continue along with [as long as] the sun. There is no doubt that Paul returned from his first captivity into that country, Philem Php 1:22; Heb 13:19.
Fuente: Gnomon of the New Testament
Php 1:25
Php 1:25
And having this confidence, I know that I shall abide, yea, and abide with you all,-This knowledge was based on his confidence that, if it was best for him to remain, God would so overrule that the decision of the court would be for his acquittal. [No doubt his mind passed to the whole care of the churches, which came upon him daily, and he sees not without some consolation the further prospect of spending and being spent for Christs service.]
for your progress and joy in the faith;-He would teach and instruct them, and as they improved in righteousness, the joy and blessedness that came to them through their faith would be increased. [He employs the same word here to denote the advance of the Philippians in the faith as he used to describe the effect of his imprisonment and trial upon the Roman Christians. (Php 1:12). His presence at Philippi would have an influence similar to that which it had in Rome and would become an influence to greater activity. This would, in itself, fill their hearts with joy, joy proceeding out of loyal and ever-increasing dependence upon Christ, which is the true prerogative of the mature Christian.]
Fuente: Old and New Testaments Restoration Commentary
confidence: Phi 2:24, Act 20:25
for: Luk 22:32, Joh 21:15-17, Act 11:23, Act 14:22, Rom 1:11, Rom 1:12, Rom 15:18, Rom 15:29, 2Co 1:24, Eph 4:11-13
joy: Psa 60:6, Rom 5:2, Rom 15:13, 1Pe 1:8
Reciprocal: Exo 18:23 – and all this Joh 15:11 – your Act 18:27 – helped 2Co 1:15 – that Eph 4:12 – perfecting Phi 1:24 – General 1Th 3:2 – to establish 1Th 3:10 – might perfect Phm 1:22 – for I trust 1Jo 1:4 – that
Fuente: The Treasury of Scripture Knowledge
(Php 1:25.) -And being persuaded of this, I know that I shall remain, and remain with you all. The is governed by , not by , and refers to the sentiment of the last clause-Being assured of this, that abiding in the flesh is more needful for you. In expressing the idea of his stay, the apostle, in the fulness of his heart, uses two verbs, first and then . Tischendorf prefers the unusual compound , found in E, J, K, and some of the Greek fathers, whereas has the primary authority of A, B, C, D1, F, G. The second verb becomes personal in its reference, I shall remain, and remain with. Not only should he survive, but survive in their company-the datives being governed by in composition. Another compound of the same verb, , had been already employed in Php 1:24. The verb retains its ordinary meaning, though the object known may be something with a future existence. And the effect of his remaining with them is next stated-
-for the advancement and joy of your faith. The genitive is not, as by van Hengel and Baumgarten-Crusius, to be separated from , and attached solely to , as if the meaning were for your advancement, and for the joy of your faith; nor can this hypothesis be reversed, as by Beausobre-pour votre avancement dans la foi et pour votre joie, for your progress in faith and for your joy. Nor yet is Macknight correct in rendering, for the advancement of the joy of your faith. Nor is the phrase a hendiadys, as Am Ende and Flatt resolve it-that there may be a joyful increase of your faith. It refers equally to both nouns. Winer, 19, 4; Middleton, p. 368. One end was-the advancement of their faith. It would be greatly increased by the apostle’s presence and teaching, might grow into deeper vigour, and widen in the circuit of its objects. And his stay would be also for the joy of their faith. The genitive is in both cases that of possession. Their faith possessed a susceptibility of progress, and it would be excited and urged on; that faith, too, possessed or had in it an element of joy, which would be quickened and developed. There is no good reason for Ellicott’s view in relation to the two nouns, that the genitive has a difference of aspect, in the last case being that of origin. Joy does spring out of faith- the genitive of origin; but faith may be equally well regarded as possessed of the joy which it originates. Alford makes the genitive that of subject, but this in the case of the second noun appears awkward; their faith was to increase, that is, to be the subject of increase; and also to rejoice: but joy has more of a personal character. Progress and joy are therefore predicated as equally belonging to their faith, or as equally possessed by it.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:25. Having this confidence. That is, being confident of the truth of the statement in the preceding verse. Things that were “more needful” for the church would be more important than something desirable to Paul personally. For that reason he was sure that he would remain a while longer for their furtherance (advancement) in the faith, and the joy that such advancement would give them.
Fuente: Combined Bible Commentary
Php 1:25. And having this confidence: that it is needful for the Philippians that he should live on in the flesh.
I know. He uses this expression in the sense of I feel certain, of an inward persuasion or conviction, which we cannot doubt that he often felt brought into his mind through the promptings of the Holy Spirit. He is not speaking of any express revelation by which he has been informed of what is in store for him.
that I shall abide, i.e., tarry in life, spoken generally. He then proceeds to the specific language.
Yea, and abide with you all. No doubt his mind passes to the whole care of the churches which came upon him daily, and he sees not without some consolation the further prospect of spending and being spent for Christs service.
for your progress and joy in the faith, i.e., for your advancement in the faith and consequent joy therein. For though the Christians road may be a hard one to travel, and oft need help from those who have advanced farther in the faith, yet every advance is a new joy in the sense of darkness made light, temptations conquered, and a nearer view of God and Christ.
Fuente: A Popular Commentary on the New Testament
St. Paul having in the foregoing verses told the Philippians how needful it was for him to abide in the flesh, with respect to them, he here gives them a sort of confident assurance (which was given him by immediate revelation) that his life should at this time be preserved for the benefit of the church, and he set at liberty; and that he should come and spend a part of his time amongst them for the furtherance of their faith, and the increase of their joy, that so they might have more abundant matter of rejoicing in Christ, having received a new proof of his power and good-will towards them, in delivering him their apostles from death, and sending him to them again.
Learn hence, 1. That God always can, and sometimes will, so calm the rage of persecutors, that they cannot execute the evil by them intended and resolved against his faithful ministers and servants.
Notwithstanding Nero’s cruelty, St. Paul had a confident persuasion that he should come out of prison and once more visit the churches.
Learn, 2. That Almighty God in great mercy to his church, doth sometimes prolong the lives of his faithful ministers, and most useful servants, and keep them longer out of heaven, that his people may reap the greater advantage by their labours here on earth.
Learn, 3. That the more unexpectedly the life of a laborious minister, or a pious and extraordinary Christian, is given him by God, the more abundant ought the church to be in their expressions of joy and thanksgiving to God for such an invaluable blessing: That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 25
For your furtherance and joy of faith; to promote your advancement and happiness in faith.
Fuente: Abbott’s Illustrated New Testament
After weighing all the possibilities it seemed to Paul that he would probably live a little longer. He evidently believed this because the case his accusers had brought against him was not strong (cf. Act 23:29; Act 25:25; Act 26:31-32). The fact that he said, "I know that I shall remain," raises the question of whether he had received some special revelation. That is a possibility, but the Greek word translated "know" (oida) does not mean infallible knowledge necessarily (cf. Act 20:25).
Statements in the later Pastoral Epistles as well as in the writings of some of the early church fathers indicate that Nero released Paul from his first Roman imprisonment in A.D. 62. The apostle resumed his missionary labors and returned to Macedonia and probably to Philippi. However, the Romans arrested him again, imprisoned him in Rome a second time, and then executed him as a martyr there in A.D. 68. If this information is true, he probably did contribute to the spiritual progress and joy of the Philippians as he said he hoped he could here.