25<\/strong>. having this confidence<\/em> ] The Greek is the same as in Php 1:6<\/span> above, where see note.<\/p>\n I know<\/em> ] 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<\/span> for an intimation of a visit to Macedonia<\/em>, later in date than the writing of this passage.<\/p>\n It has been asked how this “ I know<\/em> ” is to be reconciled with the “I know that ye all shall see my face no more<\/em>,” of Act 20:25<\/span>. Were both<\/em> 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<\/span> 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<\/span>); or at least that there was no such after-visit as allowed him to meet that body of presbyters again.<\/p>\n and continue with you all<\/em> ] Better, with R.V., yea, and abide with you all<\/strong>. The word “abide” is repeated: it will be not only continuance, but continuance with you<\/em>. Quite lit., “abide by<\/em> you all”; as side by side<\/em> in Christian life and labour.<\/p>\n furtherance<\/em> ] R.V., progress<\/strong>; more accurately. The A.V. suggests St Paul’s helping them<\/em> on, which is not the point of the Greek word here. See above on Php 1:12<\/span>.<\/p>\n joy of faith<\/em> ] Lit., “ joy of the faith<\/em>.” R.V. “ joy in the faith<\/em>.” But Rom 15:13<\/span> (“joy in believing<\/em> ”) seems to us to favour the A.V., and Marg. R.V. The definite article quite naturally may mean “ your<\/em> faith,” your act and experience of believing. For the deep connexion between joy and faith see Rom. quoted above; Act 16:34<\/span>; 1Pe 1:8<\/span>. Both “ progress<\/em> ” and “ joy<\/em> ” in this verse have relation to the word “faith.”<\/p>\n And having this confidence – <\/B>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 – <\/SPAN><\/span> 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.<\/P> I know that I shall abide – <\/B>The word know, however, (<\/SPAN><\/span> oida) is not to be pressed as denoting absolute necessity – for it appears from Phi 1:27<\/span> and Phi 2:17<\/span>, 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.<\/P> And continue with you all – <\/B>That is, that he would be permitted not only to live, but to enjoy their society.<\/P> For your furtherance and joy of faith – <\/B>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.<\/P><\/p>\n Php 1:25<\/span><\/p>\n 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.<\/em><\/p>\n 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.<\/em>)<\/p>\n Verse 25. Having this confidence, I know that I shall abide<\/B><\/I>] 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.<\/P> <\/P> For your furtherance<\/B><\/I>] In the way of righteousness.<\/P> <\/P> And joy of faith<\/B><\/I>] 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.<\/P> <\/p>\n And having this confidence; <\/B>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<\/span>; 2:17<\/span>. <\/P> I know; <\/B>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<\/span>,10<\/span>; 23:11<\/span>, or the sanctifying Spirit witnessing with his spirit, Rom 8:16<\/span>, strengthening his faith and persuasion, helped by their faith and prayer, Phi 1:19<\/span>, compared with 1Pe 1:8<\/span>. <\/P> I shall abide and continue with you all for your furtherance and joy of faith; <\/B>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<\/span>, with 2Ti 4:17<\/span>, 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. <\/P> <\/p>\n 25.<\/B> Translate, “And beingconfident of this.” <\/P> I know,<\/B> c.byprophetical intimations of the Spirit. He did not yet know the issue,as far as human appearances<\/I> were concerned (Php2:23<\/span>). He doubtless returned from his first captivity to Philippi(Heb 13:19<\/span> Phm 1:22<\/span>).<\/P> joy of faith<\/B>Greek,<\/I>“joy in your faith.”<\/P><\/p>\n And having this confidence, I know that I shall abide<\/strong>,…. 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:<\/p>\n and continue with you all<\/strong>; 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:<\/p>\n for your furtherance<\/strong>, or “profiting”; in divine and spiritual things, in the knowledge of Christ, and the truths of the Gospel:<\/p>\n and joy of faith<\/strong>; 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<\/p>\n , “the joy of faith”.<\/p>\n f Zohar in Gen. fol. 113. 4. & in Exod. fol. 36. 4.<\/p>\n And abide with you all <\/B> ( <\/SPAN><\/span>). Common Pauline idiom to repeat the simple verb (<\/SPAN><\/span>) as a compound (<\/SPAN><\/span>, future active indicative), old verb, to remain beside followed by locative case. See same idiom in , <\/SPAN><\/span> (Php 2:17<\/span>). <\/P> <\/p>\n Furtherance. See on ver. 12. <\/P> 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<\/span>.<\/P> <\/p>\n 1 ) “And having this confidence”<\/strong> (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<\/span>.<\/p>\n 2) “I know that I shall abide and continue with you all”<\/strong> (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<\/span>; Joh 17:1-26<\/span>; 2Ti 4:1-6<\/span>.<\/p>\n 3) “For your furtherance and joy of faith”<\/strong> (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<\/span>; 2Pe 3:18<\/span>; Rom 15:29<\/span>.<\/p>\n 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. <\/p>\n (82) “ Vn tel sainct Apostre;” — “So holy an Apostle.” <\/p>\n (25) I know.<\/strong>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<\/span> 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.<\/p>\n Abide and continue with you.<\/strong>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.<\/p>\n For your furtherance and joy of faith.<\/strong>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.)<\/p>\n 3<\/strong>. Paul’s hopes of his Philippians<\/strong>, Php 1:25-26<\/span>.<\/p>\n 25<\/strong>. <\/strong> Having this confidence<\/strong> 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<\/strong>, and the increase of their joy<\/strong>.<\/p>\n ‘And having this confidence, I know that I will abide, yes, and abide with you all, for your progress and joy in the faith,’<\/p>\n 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<\/span>). His whole desire is for what will be for the greatest benefit of both Christ Himself and of His church.<\/p>\n ‘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.<\/p>\n Php 1:25<\/span><\/em><\/strong>. <\/strong>I know that I shall abide, <\/em><\/strong>&c.<\/strong> “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 <\/em>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, <\/em>observes, that the preaching of an apostle never fails of producing actual faith <\/em>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, <\/em>&c. <\/p>\n Phi 1:25-26<\/span> . .] 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<\/em> , 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<\/em> . 259 f. Observe that we may say: , 2Ki 18:19<\/span> . Comp. on Phi 2:18<\/span> .<\/p>\n ] I shall remain;<\/em> contrast to the , which was before expressed by . . Comp. Joh 12:34<\/span> ; Joh 21:22<\/span> f.; 1Co 15:6<\/span> . The loving emotion of the apostle (Phi 1:8<\/span> ) leads him to add to the absolute : , and I shall continue together with all of you;<\/em> I shall with you all be preserved in temporal life. From Phi 1:6<\/span> ; Phi 1:10<\/span> there can be no doubt as to the terminus ad quem<\/em> which Paul had in view; and the (comp. 1Co 15:51<\/span> ; Rom 13:11<\/span> ) shows how near<\/em> he conceived that goal to be (Phi 4:5<\/span> ). 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<\/em> , and by , which should (according to Hofmann) be read (see the critical remarks), his remaining willingly<\/em> , and which assumes that the apostle did not conceive the as dependent on , but conveys in these words a promise<\/em> to remain with those, “ from whom he could withdraw himself.<\/em> ” 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<\/em> , but will remain faithful<\/em> to them (Schneider and Krger, ad Xen. Anab<\/em> . ii. 6. 2)! If is the true reading, Paul says quite simply: I know that I shall remain<\/em> (shall not be deprived of life), and continue with you all, i.e<\/em> . and that I shall be preserved to you all; comp. Heb 7:23<\/span> ; Sir 12:15 ; Hom. Il<\/em> . xii. 402; Plat. Menex<\/em> . p. 235 B; Lucian. Nigr<\/em> . 30; Herodian. vi. 2. 19.<\/p>\n , to continue there<\/em> , just like in the sense of in vita manere<\/em> , Herod. Phi 1:30<\/span> . Hence (Thuc. vi. 89. 3; Men. in Stob., lxix. 4, 5), to continue there with, to remain alive along with<\/em> . Thus LXX. Psa 72:5<\/span> ; Basil, I. p. 49; Gregory of Nazianzus, I. p. 74 (joined with ).<\/p>\n .] , 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<\/em> . Both points are to be advanced by the renewed labours of the apostle among them (Phi 1:26<\/span> ). 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;<\/em> the faith also is to be an increasing and progressive thing, 2Co 10:15<\/span> .<\/p>\n Phi 1:26<\/span> . . . .] the special and concrete aim<\/em> of the general proposition . . . . ., which is consequently represented as the ultimate<\/em> aim of the . . . Comp. Phi 1:10<\/span> . The , because is placed along with it (comp. 1Co 5:6 ; 1Co 9:15<\/span> ; 2Co 2:14<\/span> ; 2Co 9:3<\/span> ), is that of the readers<\/em> and not<\/em> of the apostle<\/em> (Chrysostom: , Ewald: my pride in you<\/em> at the last day); nor is it equivalent to , gloriatio<\/em> (Flatt and many others), but it denotes, as it invariably does, [78] materies gloriandi<\/em> (Rom 4:2<\/span> ; 1Co 5:6<\/span> ; 1Co 9:15 f.; 2Co 1:14<\/span> ; 2Co 5:12<\/span> ; Gal 6:4<\/span> ). Hence: that the matter in which you have to glory, i.e<\/em> . the bliss as Christians in which you rejoice (compare previously the ), may increase abundantly<\/em> (comp. previously the ). The <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> that is added expresses the sphere in which<\/em> 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 <\/em><\/strong> 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 <\/em><\/strong> was based and grew upon works of the law. The normal <\/em><\/strong> of the <\/em><\/strong> of the Philippians, however, namely, its <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , shall take place and this is specially added as the concrete position of the matter<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n