Chapter 1

3 He testifieth his thankfulness to God, and his love toward them, for the fruits of their faith, and fellowship in his sufferings, 9 daily praying to him for their increase in grace: 12 he sheweth what good the faith of Christ had received by his troubles at Rome, 21 and how ready he is to glorify Christ either by his life or death, 27 exhorting them to unity, 28 and to fortitude in persecution.

1. Paul. Note the simple identification. When writing to some other churches, the apostle felt it necessary to state his authority (cf. 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1), but here there is no need, for the Philippian church accepted his credentials. This is a letter of love, of gratitude, and of commendation, and while it contains words of warning and exhortation, it is not intended to solve such problems as arose in the churches of some other cities.

Timotheus. See on Acts 16:1. The young evangelist had been with Paul at Philippi (Acts 16:11, 12), so would be personally known to the early converts. A later visit (Acts 20:1–5) made him acquainted with members who had subsequently joined the church. Apart from this salutation there is no indication that Timothy was coauthor of the epistle. The fact that Paul speaks in the first person, from Phil. 1:3 and on, suggests that he is sole author.

Servants. Gr. douloi (see on Rom. 1:1). Some suggest that in applying this term to himself Paul may have had in mind the frequent Greek practice of freeing a slave by having him purchased by one of the gods. A fictitious business transaction was arranged whereby the slave was to pay into the temple treasury his purchase price, money which he had saved. The owner and the slave then went to the temple: the owner received the purchase price, and the slave was supposedly sold to the god. Thus the slave became the property of the particular god, but, for practical purposes, he was now free. Paul considered himself the purchase of Jesus Christ, “bought with a price” (1 Cor. 6:20; 7:23), “made free” (Rom. 6:18), but despite this freedom he knew that he was not his own (1 Cor. 6:20), but was the purchased possession of Christ, who loved him and gave Himself for him (Gal. 2:20). This purchase was no delusive fiction but a living reality: the body and mind of the apostle had been redeemed from slavery to sin and Satan, from subjection to pride and prejudice, from bondage to the works of the law and the flesh, and brought under the full control of the Master of men (see on Rom. 7:14–25).

Saints. Gr. hagioi (see on Rom. 1:7). Note that the letter is addressed to all the church members at Philippi. Paul does not want any to feel unremembered.

In Christ Jesus. See on Rom. 8:1; 1 Cor. 1:2; Eph. 1:1.

Bishops. Gr. episkopoi (see on Acts 20:28).

Deacons. Gr. diakonoi (see on Mark 9:35), a word that signifies servants, not as to standing in society, but as to activity. This word is at times used specifically for a minister of the gospel (1 Cor. 3:5; 2 Cor. 3:6; Eph. 3:7). Paul’s special recognition of these local church workers would no doubt add to their prestige in the eyes of the congregation. There is no indication here that one bishop exercised authority over several congregations as was true in the later history of the church. On the contrary there were several within the local group at Philippi. See Vol. VI, pp. 25, 26.

2. Grace. For comment on the greeting here employed see on Rom. 1:7. In the pastoral epistles (1 and 2 Tim., Titus) “mercy” is added.

God our Father. See on Matt. 6:9.

3. I thank my God. See on Rom. 1:8.

Every remembrance. That is, every time Paul remembered the Philippian believers, the renewed realization of their excellent qualities led him to thank God for the existence of such exemplary Christians. This remembrance was continuous and resulted in constant thanksgiving.

4. Always. Paul’s joy over his converts’ excellences was continuous.

Prayer. Gr. deeµsis, “a seeking,” “an entreaty,” “a supplication,” from deomai, “to ask,” “to beg.” The same word (deeµsis) is translated “request” later in this verse.

Joy. What a tribute to the Christian character of the Philippians that a knowledge of their experience brought joy, not agony of soul, to the apostle! This was not always the case with other churches (see 1 Cor. 3:1–3; Gal. 4:19).

5. Fellowship. Gr. koinoµnia (see on Acts 2:42; Rom. 15:26). Though koinoµnia is used in the larger sense of sympathetic cooperation, it also carries the meaning of “almsgiving,” and so possibly here in view of the Philippians’ generous contributions to Paul’s welfare (see Phil. 4:10, 15, 16). By now this is a well-tried fellowship of mutual love existing from the first day of his preaching the gospel among them, until the time of his writing. The thought of this holy friendship is a wellspring of unending joy to the apostle, particularly since he is in prison.

In the gospel. The gospel of Christ was responsible for the personal fellowship, but, more than that, their fellowship was in the furtherance of the gospel. Nothing else binds hearts so firmly together as does the common belief in the gospel and the sharing of the joys and sorrows of Christian life. This fellowship should result in united efforts to include others within its circle. Such efforts draw believers still more closely to one another.

6. Being confident. See on Heb. 3:6.

He which hath begun. That is, God. The apostle wants his converts to remember that God is the author of their salvation (cf. Phil. 2:13; Heb. 12:2; 13:20, 21).

A good work. That is, the work of salvation.

Perform. Gr. epiteleoµ, “to bring to an end,” “to perfect.” The Lord is a perfect workman. He completes every work to which He sets His hand, if only the human material permits Him to do so. Furthermore, the product of such workmanship will be perfect. And He does not weary in well-doing. He has brought the Philippians into the fellowship of the gospel, but that is a work which is not finished with a single act. It is completed gradually, but none the less surely. Confidence in God’s constant interest and guidance is a keynote of Paul’s writings. He wishes to impart that same certainty to the Philippians.

Day of Jesus Christ. Synonymous with the expression “day of the Lord” (see on Acts 2:20; cf. Phil. 1:10; 2:16). The work of perfecting will continue until Christ comes to receive His own. Nothing short of a continuous, spiritual growth can prepare one to welcome Christ when He comes the second time.

7. It is meet. Rather, “it is right,” that is, morally right, on the basis of God’s procedures (v. 6) and the Philippians’ own qualities.

To think. Rather, “to be minded,” “to feel” (RSV), suggesting the state of Paul’s mind rather than an actual thought.

This. That is, the assurance of the Philippians’ complete salvation.

Of you all. Rather, “on behalf of you all.” Paul rarely thought detachedly: he was so vitally interested in his converts’ welfare that he thought in terms of their actual situations.

In my heart. Paul cites his love, his holding the believers in his heart, as justification of his high hopes on their behalf. He held these beloved converts in his heart because he could not be personally with them. He who enshrines his benefactors and his co-workers in his heart safeguards against selfishness. He who carries his brethren elsewhere than in his heart will soon wish to cast them out of his thinking.

In my bonds. A reference to his imprisonment in Rome (see p. 138).

Defence. Gr. apologia, “verbal defense,” “speech in defense.”

Confirmation. Gr. bebaioµsis, “an establishing,” “a confirmation,” from bebaiooµ, “to make firm,” “to establish,” “to confirm.”

Partakers of my grace. Literally, “partakers [or, “sharers”] with me of the grace.” If this phrase is introduced earlier in the verse and the phrase “inasmuch as” is omitted, Paul’s meaning becomes clearer. The Philippians were sharers with the apostle in the grace of God. This grace had made them partakers, as it were, of his imprisonment by their sympathizing assistance and by their enduring persecution similar to what he endured. All this was for the sake of the gospel, for its defense against opponents, and for its confirmation among believers.

8. God is my record. Rather, “God is my witness.” Paul appeals to God in confirmation of his deep love for, and desire to see, the Philippians. Since his longing is hidden in his heart, only God can know and testify to its reality.

Bowels. See on Jer. 4:19. In olden times the bowels were regarded as the seat of affection, sympathy, and compassion, as is the heart with us.

Of Jesus Christ. The allusion here is to the sympathy, tenderness, and love of the Redeemer. Paul regarded the Philippian believers with affection akin to that which the Lord Jesus had for them. This was the tenderest and strongest expression that he could find to denote the ardor of his attachment. Here is a hint of the inner unity that is to exist in the church: the members cherish one another in their hearts; they love one another with the strong affection and tender sympathy of Christ Himself; they are conscious of an all-inclusive fellowship; they have a common duty; they pray and give thanks for one another; they find in their own mutual love a witness and pledge of God’s love and purpose.

9. This I pray. Verses 9–11 contain the substance of Paul’s prayers for the continued spiritual growth of his Philippian friends.

Love. Gr. agapeµ (see on Matt. 5:43, 44; 1 Cor. 13:1).

May abound yet more. Their love was already of a high quality, yet Paul wished them to attain even loftier heights. He desired that their love both to God and to man might, as a stream rising from its springing fountain, flow out ever further, and more abundantly communicate itself in all channels of Christian service (cf. 1 Thess. 3:12).

Knowledge. Gr. epignoµsis, “full knowledge” (see on Rom. 3:20). Paul here refers to experimental knowledge, a personal understanding of the saving truths of Christianity, exhibited in a godly life (see on John 17:3; Eph. 1:17; 4:13).

Judgment. Gr. aistheµsis, “perception,” “discernment,” “experience.” The word properly applies to the senses, and here, with moral overtones, signifies the insight that recognizes a truth as the eye recognizes an object (cf. Heb. 5:14). Aistheµsis here differs from epignoµsis in dealing, not with general, impersonal principles, but with the choice of right principles.

10. Approve. Gr. dokimazoµ (see on Rom. 2:18). The word implies approval after examination and trial. Paul here reveals the purpose that he hopes will be achieved by their increase in love (Phil. 1:9)—that they may test and retain excellent things.

Things that are excellent. Gr. ta diapheronta, “the things that differ,” that is, things that are superior. In all the choices of life Paul desires that the Philippian Christians shall choose only the best.

Sincere. Gr. eilikrineµs, possibly derived from heileµ or heleµ, “sun,” and krinoµ, “to judge,” hence, that which, being viewed in the sun’s light, is found clear and pure, hence, “pure,” “unsullied,” “sincere.”

Without offence. Gr. aproskopoi, literally, “not striking against,” hence, “undamaged,” “blameless.” Inward purity results in outward blamelessness and prepares one for the day of the coming of Christ. All of Paul’s counsel was intended to guide his friends in preparation for the day when all character will be revealed. To remind them of that purpose he repeats the expression used in v. 6, omitting the word “Jesus” (cf. on 1 Thess. 5:23).

11. Fruits of righteousness. Textual evidence favors (cf. p. 10) the reading “fruit of righteousness.” Jesus’ standard for testing the character is, “By their fruits ye shall know them” (see on Matt. 7:15–20). God expects more than mere blamelessness; He looks for positive fruitfulness. Righteousness is not simply the absence of sin, but the presence of the righteous character of Christ in the life of the believer (see on Matt. 5:6, 20). All the preceding steps in their experience, for which Paul was praying, would lead the Philippian believers to a demonstration of the actions of the true Christian. They were to be filled with these fruits. Not a branch here and there, but all our branches are to be loaded with good fruit.

By Jesus Christ. Paul hastens to remind the Philippians that any righteousness they might possess and any good works they might do, could be theirs only through Jesus Christ (cf. on John 15:1–5; Rom. 4:5). Christian fruit bearing depends on the believer’s connection with Christ. The fruit of the life that abides in Jesus is the same as the fruit of Christ’s own life.

Unto the glory. God’s honor is best promoted by the holy lives of His children (see on John 15:8; cf. 1 Cor. 10:31; Eph. 1:12; 1 Peter 2:12).

12. Ye should understand. The clause, common in Greek letters, may be literally translated, “I wish you to know.” Paul here introduces a different topic—his own imprisonment and its relation to the preaching of the gospel.

Which happened unto me. Rather, “pertaining to me.” Paul is referring to his affairs. His statement suggests that the Philippians had expressed anxiety regarding the outcome of a change in Paul’s circumstances, both as to his person and as to the progress of the gospel.

Have fallen out. Paul hastens to assure the Philippians that good rather than harm has resulted from his confinement. He wanted them to understand that in the providence of God his trials were being used to advance the preaching of the gospel. As so often happens, the wrath of men brought glory to God (see on Ps. 76:10).

Rather. This word implies that the Philippians had feared the worst.

13. My bonds in Christ. Rather, “my bonds have become known [to be] in connection with Christ,” that is, it is now apparent that he has been imprisoned, not because of nay misdeeds, but because of his witness concerning Christ.

In all the palace. Gr. en holoµ toµ praitoµrioµ, literally, “in the whole praetorium.” There is a wide variety of opinion concerning the meaning of this phrase. Four interpretations have been advanced: (1) that “praetorium” refers to the barracks in which the Praetorian soldiers were housed; (2) that “praetorium” refers to the ruler’s residence (see on Matt. 27:27); (3) that en holoµ toµ praitoµrioµ should be translated “among all the praetorii,” and that “praetorii” refers to the judicial authorities responsible for Paul’s trial; (4) that en holoµ toµ praitoµrioµ should be translated “among all the Praetorian [Guard],” referring to the soldiers who were guarding Paul (see on Acts 28:16). The last appears the most reasonable view, and accords well with the context. The Praetorian soldiers, in the course of their duties of guarding Paul, would come to see the true state of affairs, and realize that he was imprisoned only because of his faith and evangelistic zeal. Since these soldiers were frequently changed, it might be said that the whole guard had come to know the truth concerning Paul.

In all other places. Rather, “among all the rest,” that is, not only among the Praetorian Guard but among the other people who came into contact with the captive apostle. Thus, although Paul was confined, the witness of his ardent Christian life spread far beyond the place where he was imprisoned.

14. Many of the brethren. Literally, “the greater part of the brethren,” that is, the majority of the Christians in Rome.

In the Lord. These words may be connected with “brethren,” as in the KJV, or with “waxing confident.”

Waxing confident. Or, “having confidence.” Here is an additional fact that was favorable to the gospel. A greater part of the brethren were much more bold as a result of Paul’s confinement. That so distinguished a champion of the truth had been imprisoned may have stirred them to do all they could in the same cause for which he suffered. Or perhaps they were aroused as some current of popular feeling toward Christianity arose after the cause of Paul’s imprisonment had become generally understood. Others may have been encouraged by their intercourse with Paul to exert great efforts in the Christian cause. Thus, by one way or another, Paul’s imprisonment had led to a more fearless proclamation of the Word by other believers. See on Acts 25:12.

15. Some. This introduces another line of thought: the “some” are not to be included among the “many” of v. 14.

Preach Christ. Paul here refers to two classes who proclaim the name of the Saviour: (1) those who do so because of their jealousy of Paul; (2) those who do so from right motives. In both cases Christ is preached. It is therefore unlikely that the first class were Judaizers, who are never so described by Paul (see Vol. VI, pp. 33, 52–54).

Envy and strife. Or, “envy and rivalry.” The apostle does not mention the cause of this rivalry. It would seem, however, that even in Rome there was a party that was jealous of the influence of Paul, and supposed that this was a good opportunity to diminish his influence and to strengthen their own standing. He was imprisoned, and they had access to the mass of the people.

It was easy, under plausible pretenses, to insinuate that Paul had ambitious aims and exerted an improper influence, or to take strong ground against him in favor of their own views. They may even have agreed with him in doctrine, but have sought to damage him from personal enmity.

Since these men professed to preach Christ, it is difficult to analyze their motives. If there were a company of Jews who held the essential doctrines of the gospel, but were combative on matters of little importance, and at the same time were bitter against Paul because of his Gentile interests, then such a party might try to preach Christ and yet cherish toward Paul those evil feelings he ascribes to them.

Good will. Some increased their evangelistic activity out of good will for the apostle. These brethren had a special regard for Paul because of his important place in the evangelization of the world. They probably increased their activity because Paul’s had decreased. Such good will is the spirit that should be common to the brotherhood of the Christian ministry. When one laborer is laid aside, others should step forward to take his place and carry forward his work.

16. The one. Textual evidence favors (cf. p. 10) the transposition of vs. 16, 17 so that Paul continues the thought of the second half of v. 15 by speaking of those who preach Christ “of good will.”

Contention. Rather, “factiousness,” or “partisanship,” “disputes.”

Not sincerely. Or, “not purely,” not with pure motives or intentions. They did indeed preach Christ, but for the purpose of harming Paul.

Supposing to add affliction. Rather, “thinking [or, “purposing”] to bring affliction to bear.” Textual evidence favors (cf. p. 10) the reading “thinking [or, “purposing”] to raise up affliction.” They hoped their contentious preaching would increase the trials arising from Paul’s imprisonment.

17. The other. In accord with the preferable order whereby v. 17 precedes v. 16 (see on v. 16), and maintaining the close connection with v. 15, “the other” may be read “the latter,” referring to those “of good will.”

I am set. Or, “I am destined,” “I am appointed.”

Defence. Gr. apologia (see on v. 7). Paul saw himself as an advocate, appointed to defend the gospel of Christ from the virulent attacks of its enemies. When his activities were restricted, loyal assistants endeavored to continue his work so that the gospel was not left undefended.

18. What then? Paul faces the situation raised by the two types of preaching, and boldly asks: “What does it all mean?”

Notwithstanding. Or, “only that” (RSV). The apostle proceeds to state the sole significant result of the two ways of proclaiming Christ.

Pretence. Gr. prophasis, “falsely alleged motive,” “pretext,” from prophainoµ, “to show forth,” or frompropheµmi, “to speak forth,” both derivations giving the sense of an external rectitude that cancels an ulterior motive, in this case a zealous preaching of Christ performed with the intention of hurting Paul.

Christ is preached. Paul was an optimist. He looked for the good in any set of circumstances. He would have preferred to have men who loved Christ, preach Christ. However, rather than that Christ should not be preached, he was willing that those who did not truly love Him should proclaim His name. Even an imperfectly preached Christianity was a great improvement over gross heathenism. And what is the result of this preaching? Christ is announced, the story of Christ is told. Though the motives of the preachers may be questionable, the result may be a victory for Christ.

I therein do rejoice. In this the second reference to joy in this epistle (cf. v. 4) Paul’s joy shows a large and forgiving nature. He would not allow himself to be upset by the bitterness of his opponents. He could rejoice in the good that God was bringing out of evil, even though the good was produced by his adversaries. To him the preaching of Christ was the most important thing in the world.

And will rejoice. Paul’s rejoicing was not for the moment only. He would continue to rejoice in the success of the preachers who were opposed to him as well as in that of those who were preaching of good will.

19. This. That is, Paul’s present circumstances and the attitudes of the believers.

To my salvation. Opinion is divided as to whether this refers to Paul’s hoped-for deliverance from prison or to his final redemption. The apostle may have had both experiences in mind, but v. 20 suggests that his deepest concern is with spiritual salvation rather than with release from prison. He realized that all God’s dealings with His people are intended as a discipline to ripen holy character in preparation for eternal life (AA 524). The opposition of his enemies would stir Paul to greater activity and earnestness, and so foster his spiritual well-being.

Affliction, in itself, has no sanctifying power. It may embitter, harden, deaden the soul. On the other hand, it may become an instrument to chasten, deepen, and purify the Christian’s spiritual experience (see Heb. 12:7–11). Our salvation will be affected by the way in which we avail ourselves of the potential benefits of affliction. If we resist and fight against the method of education and the teacher, the affliction will need to be prolonged or another sent to take its place. We should earnestly pray to learn spiritual lessons quickly, that we may move on from one phase of spiritual development to the next.

Your prayer. The first of two agencies which, cooperating with Paul’s immediate circumstances, aid his salvation. The Spirit of Jesus Christ is the second agency. The apostle attached great value to the intercessory prayers of his friends (see Rom. 15:30, 31; 2 Cor. 1:11; Philemon 22). Here he is not asking that the Philippians pray for him: he assumes that they are already praying for him, even as he prayed for them (Phil. 1:4). Would that all pastors could assume as much! There are certain responsibilities of which we may sometimes be relieved, but not so with prayers of intercession. The leaders of God’s people, Christian workers throughout the world, and individual church members need the prayers of one another, especially in the difficult times that lie ahead.

Supply. Gr. epichoreµgia, “support,” “help.” Paul thought of the Spirit of Jesus, together with the prayers of friends, as working with local conditions for his ultimate salvation.

Spirit of Jesus Christ. This particular expression does not occur elsewhere in the NT, although the form “Spirit of Christ” is found in Rom. 8:9; 1 Peter 1:11, and “Spirit of his Son” in Gal. 4:6. The words may be interpreted as referring to the disposition that actuated Jesus, which, operating in Paul, would contribute to his salvation. The more generally accepted interpretation sees a direct reference to the Holy Spirit (cf. on Rom. 8:9). Neither Paul’s trials nor the prayers of his fellow believers could serve any useful purpose except as the Spirit of Christ filled his life to overflowing.

20. Earnest expectation. Gr. apokaradokia (see on Rom. 8:19). Paul’s great desire was that no happening should cause him to fail to magnify Christ.

Hope. An inward attitude, supplementing the “earnest expectation,” which may be considered as more externally revealed.

I shall be ashamed. Or, “shall I be put to shame,” that is, by failures in his own life or by his being rejected by Christ (cf. Luke 9:26). He is not anticipating such disasters, but is rather, in confidence of success, expressing the wish that they may not occur.

Boldness. Gr. parreµsia, “boldness of speech,” “courage,” “confidence,” “fearlessness.” Prison was no deterrent to the zeal of the apostle. He planned to continue boldly to represent Christ and His salvation. He had never been hesitant to proclaim his message (cf. Acts 4:20), and he wanted no fear or discouragement now to interfere with his testimony.

As always. Paul’s conscience was clear. He could look back on a consistent career of fearless witness and look forward to maintaining the same in the future.

Magnified. To magnify is to make great, or to celebrate already existing greatness. The Christian cannot make Christ great when all greatness is already His, but he can make the Lord great in the eyes of others (see on Luke 1:46).

In my body. The usual form would be “in me,” but since Paul is in danger of death, he sees his body as the instrument through which Christ will be glorified.

Life, or by death. If he should live, Christ would be glorified by his witness and activity. If he should die, the magnification would come through his joyful death for the Master. In life Christians magnify Christ through their conversion, their sanctification, their devoted labors in His cause, their cheerful endurance of trials, and the abiding results that their services secure. In death the true child of God magnifies the Son by rising above the dread with which most men face death, by trusting in the Lord to care for his future, and by continuing to witness through the influence that his godly life and fearless death exert on those who survive.

21. To me. Paul emphasizes his own outlook, which differs from that of most men, who selfishly cling to life and dread death.

To live. The Greek verb is a present infinitive and refers to the continuous, daily act of living.

Christ. That is, Paul’s existence was comprehended in, and bounded by, Jesus. His thinking was completely wrapped up in his Saviour. His plans, his hopes, his every aspiration, centered in Christ. Every thought was brought into subjection to Him (2 Cor. 10:5). Therefore, his thoughts were not selfish, or earthly; they were under the control of his Master (see on Rom. 6:11; 14:7, 8; 2 Cor. 5:15; Gal. 2:20; Phil. 3:7–11; Col. 3:3).

To die. The Greek tenses used in this verse contrast the continuous act of living with the instantaneous termination of life that comes at the moment of death.

Gain. This assertion is not reconcilable with mere human feeling. Death always involves loss of some sort. To the saint it involves the loss of many pure enjoyments of life, of happy domestic ties, of means and opportunities of working for Christ. But Paul’s assertion is not that of a pessimist who says, “Life is not worth living.” It is not that of one who is worn out, who has outlived the very sensation of enjoyment. Nor is it that of a holy man wearied with exhausting labors and anxious to be finished with trials and persecutions. Paul was not sour, morose, or cynical. He possessed hearty human sympathies and entered with spirit into the balanced activities of a true Christian life. But his present declaration deals with a higher topic than his own prospects. He is concerned with magnifying Christ. If his Lord saw best for him to bear testimony through living and ministering, he would rightly represent Him. But the death of a righteous man can also be a powerful affirmation of the efficacy of the gospel of grace. The contrast between his death and the death of one who dies without hope would be so marked that its influence would bring gain for the kingdom of Christ. Hearts are touched and softened by the calm assurance and confidence of the one whose trust is completely in his God, even in the hour of death.

A further interpretation is also worthy of consideration. The Christian has nothing worth while to lose by death, but he has much to gain. He loses temptation, trial, toil, sorrow. He gains, at the resurrection, glorious immortality.

22. If I live. The construction of this verse has perplexed commentators. Three possible interpretations, depending on varying shades of translation, merit consideration: (1) The second section of the verse is an explanation of the first, whereas the third serves as a conclusion, as if Paul said: “But if to live in the flesh—if this be fruitful to me through hard toil—then I cannot say which state I shall choose, life or death.” (2) The second section is part of the conclusion: “But if to live in the flesh be my present destiny, then my toil will be fruitful, and so what I shall choose I cannot say.” (3) The “if” is interrogative, and poses a question: “But what if my continuing to live in the flesh shall prove fruitful? then what I shall choose I cannot say.”

The verse must be considered in its context, and this concerns Christ’s being magnified. Paul is puzzled, for he cannot decide whether he will better glorify Christ by life or by death. As he ponders the problem he sees that a continuation of life has every prospect of being fruitful, and this makes a strong appeal to him. But death also has its compensations. But whether the future held for him life or death troubled him not so long as he could be of help to the Philippians.

In the flesh. Literally, “in flesh.” Paul is referring to his continued physical existence.

Fruit of my labour. That is, fruit resulting from my life of hardship.

What I shall choose. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, life or death? But God, who knows the end from the beginning, leads as we would choose to be led if we could see as He sees.

I wot not. That is, I know not. The Greek may also be translated, “I declare not,” in the sense of being unable to say.

23. For. Rather, “but.” Paul now explains the dilemma in which he finds himself.

I am in a strait. Gr. sunechoµ (see on 2 Cor. 5:14), literally, “I am held together,” or “I am hemmed in.” Paul’s condition may be compared to that of a traveler who can turn neither to the right nor left because of restraining walls.

Betwixt two. Paul’s dilemma arises from the two possibilities that comfort him—continuing to live or laying down his life.

Having a desire. Literally, “having the desire,” that is, my desire is.

To depart. Gr. analuoµ, “to unloose,” “to undo,” used of unmooring a ship, breaking up a camp, hence, “to depart.” We may think of Paul’s cutting the ropes that bind him to this world, or his striking the camp of this life prior to departing for the life to come. He employs similar language in 2 Tim. 4:6, where the word for “departure” is analusis, “a loosing,” “an undoing.”

To be with Christ. Paul is not here giving a doctrinal exposition of what happens at death. He is explaining his “desire,” which is to leave his present troubled existence and to be with Christ without reference to a lapse of time that may occur between these two events. With the whole strength of his ardent nature he longed to live with the One whom he had so faithfully served. His hope centered on personal companionship with Jesus throughout the future life. Earnest Christians of all ages have had this same longing, without necessarily expecting to be immediately ushered into the Saviour’s presence when their eyes have closed in death. Paul’s words here have to be considered in conjunction with his other related statements where he clearly refers to death as a sleep (see on 1 Cor. 15:51; 1 Thess 4:13–15; see also on Mark 5:39; John 11:11). Since there is no consciousness in death, and hence no awareness of the lapse of time, the resurrection morning will appear to the departed one as occurring the moment after his death.

Which is far better. Literally, “for it is very far better.” In Greek there is a multiplication of comparative terms, quite in accord with Paul’s mode of expression (cf. Rom. 8:37; 2 Cor. 7:13; Eph. 3:20). If death should overtake him, he expected to rest in the grave until the second coming of his Lord, and then be resurrected to receive immortality that he might be ever with Christ (1 Cor. 15:51–55; 1 Thess. 4:13–18).

24. In the flesh. That is, tied to earthly, fleshly life.

More needful for you. The antithesis of “far better” (v. 23). Paul allows the Philippians’ need to outweigh his own desire. The church needed his personal guidance and the inspiration of his dedicated life. This need was the decisive factor in the apostle’s thinking.

25. Having this confidence. That is, being convinced of the need for his continued presence.

I know. In the light of the context this should not be interpreted in any prophetic sense, as if Paul were foreseeing an extension of his own life, but simply as an expression of his own conviction.

I shall abide. Convinced of their need of him, Paul expresses his confidence that the Lord will permit him to live and continue to do his appointed work. This expectation was fulfilled. When he appeared before Nero he was declared guiltless and was released (see Vol. VI, p. 101; AA 486, 487). He again labored among the churches for a brief period, possibly visiting Philippi, only to be once more imprisoned and later executed.

Furtherance. That is, progress. This word may be linked with the faith that is later mentioned, so that the phrase reads, “progress of your faith.”

Joy of faith. Progressive faith brings joy into life.

26. Rejoicing. Gr. kaucheµma, “a boast,” “object of boasting.” The word denotes that of which one glories, the ground for glorying, not the act of glorying.

In Jesus Christ. This clause defines the reason for the increase in their joy—it derives from their connection with Christ, and not merely their association with Paul.

For me. Rather, “in me,” that is, in connection with Paul, who, as the leading representative of the church, was the ground, or cause, of their rejoicing.

Coming. Gr. parousia (see on Matt. 24:3). The apostle confidently anticipated that his release and subsequent visit to the Philippians would bring genuine joy to his friends.

27. Only. Here begins a subsection of the epistle. Paul has looked forward to being reunited with the Philippians, at which time he will be able to exhort them by word of mouth. In the meantime he gives them written counsel.

Let … conversation be. Gr. politeuoµ, “to be a citizen,” or “to behave as a citizen,” from politeµs, “a citizen” (cf. on ch. 3:20). The same word (politeuo) occurs in Acts 23:1. A free translation of the whole phrase would be: “Conduct yourselves as citizens of the gospel kingdom of Christ.” Such language was very appropriate. Paul was himself a Roman citizen. He wrote from Rome. His presence there was the result of his having exercised his rights of citizenship in appealing to Caesar (Acts 25:11, 12). He was writing to a place largely inhabited by Roman citizens, for the metropolis of Philippi was a Roman colony (see on Acts 16:12). It was a place in which he had declared himself to be a Roman (Acts 16:37). Thus the figure of speech was natural. As citizens of the heavenly country, the Philippians were to deport themselves worthily.

The Christian’s practice is to accord with his profession. Under the influence of the gospel of Christ he must be true and faithful, peaceful and loving, gracious and humble. His way of life must be consistent, whether his human guide is present or absent.

Whether. The apostle is not dogmatic in his plans. Although he has expressed his desires and intentions in vs. 22, 26, he still leaves the way open for his presence in or absence from Philippi, as God may direct.

I may hear. Wherever Paul found himself, he endeavored to receive news of the many churches he had established. His love for his converts was no passing emotion.

Stand fast. Gr. steµkoµ, “to stand,” “to stand firm,” “to be steadfast.” Compare the use of steµkoµ in 1 Cor. 16:13; Gal. 5:1; Phil. 4:1; 1 Thess. 3:8; 2 Thess. 2:15. The metaphor was probably military, and may be regarded as following naturally from the thought of citizenship, for Philippi was a military colony. As an army, the church is to present an unwavering front against the assaults of all enemies. It must be prepared for any kind of attack, from any side. It must beware of deceptive movements or false instructions. There must be no division or dissension within the ranks of the defenders, or their position will be weakened (see Eph. 6:13; AA 11).

In one spirit. That is, with one disposition (cf. on Matt. 26:41; Luke 1:80; 2:40), consequently with unity of purpose. It is presupposed that this harmony, which is to be so earnestly sought, is a gift of the Holy Spirit (cf. on Eph. 4:3, 4), but the Holy Spirit is not directly referred to here. Nevertheless, nothing so clearly indicates the presence of the Spirit among God’s people as a oneness of spirit, a oneness of thinking, and of action. Especially in these last days there must be a drawing together for the strength that comes from unity.

Mind. Gr. psucheµ (see on Matt. 10:28), here referring to the human intellect. The phrase “with one mind” should be connected with “striving,” and not with “stand fast.”

Striving together. Gr. sunatheleoµ, from sun, “with,” and athleoµ, “to contend [in public games],” whence our word “athlete.” Here Paul is urging the believers to contend or strive together for the advance of the faith that is produced by the preaching of the gospel. Such united service would promote still deeper unity in the Christian community. Paul’s admonitions suggest that the Philippian church was in danger of being divided, though no serious divisions had yet occurred.

28. Terrified. Gr. pturoµ, “to startle,” “to affright,” “to intimidate.” The Christian, knowing that his times are in God’s hands, and that all things work together for good to them that love God (see on Rom. 8:28), should not be intimidated.

Adversaries. The enemies of the good are the enemies of God. The good man, with God on his side, need not fear either their numbers or their ferocity.

Which. That is, the Christian’s unflinching boldness.

To them. That is, to the adversaries.

Evident token. Gr. endeixes, “manifestation,” “proof.”

Perdition. Gr. apoµleia, “destruction,” here contrasted with “salvation” in the next clause. Even though their adversaries do not perceive or acknowledge it, the fact that the church is unterrified is an evidence of the future destruction of their enemies. It shows that the Christians are supported by supernatural power, and implies that opponents will eventually be called into judgment on account of their persecuting activities. Punishment for the wicked and consolation for the righteous are both prefigured in the relation of the Christian to his adversaries.

Salvation. The calm strength and assurance of the true Christian in the face of the severest opposition or persecution is one of God’s ways of revealing Himself to us. It serves as a pledge of the full salvation that He has provided.

That of God. That is, the “evident token,” or proof, of the destruction of the adversaries and the salvation of the faithful comes from God.

29. Given. Gr. charizomai, “to give graciously,” “to grant a privilege” (see on Luke 7:21). The Christian religion has sanctified suffering that is endured for righteousness’ sake (see on Matt. 5:10–12). Here, the undergoing of suffering for Christ is presented as a gracious gift, which gift the Christian may be proud to receive (cf. on Phil. 3:10; 2 Tim. 2:11, 12; DA 225). The suffering that so frequently seems the lot of the Christian is used by God to perfect character and to prepare its recipient for future glory (see on Rom. 8:17).

In the behalf of Christ. This phrase should be linked directly with “to suffer.” The Christian does not suffer on his own account, but as a representative of his Master. The opprobrium formerly cast on Jesus now falls on him; but, just as surely, the glory that is Christ’s will one day be shared by him (Rom. 8:17).

Believe. Or, “have faith.” For the importance of faith to Christian experience see on Rom. 4:3; cf. John 3:16.

Suffer. Faithful Christians, from apostolic times onward, have been glad to suffer for the Master’s sake (Acts 5:41; 1 Peter 3:14; 4:12–14). Those who face the trials of the last days must possess that same true sense of values. Severe as were the tests of Peter and his associates, they were little compared with those of the last great times of trouble. Only one thoroughly persuaded that it is the highest of honors and the greatest of blessings to be permitted to suffer for Christ’s sake will persevere through times when the unrestrained fury of Satan is unleashed.

30. Having. This should be connected with “unto you it is given … to suffer” (v. 29). The Philippians are already sharing in the gift of suffering.

Conflict. Gr. agoµn, “a contest,” often used of athletic or gladiatorial contests (see 1 Tim. 6:12; 2 Tim. 4:7; Heb. 12:1), here of conflicts with the enemy. The Philippians were enduring persecutions similar to those that had come upon Paul.

At the time of his first visit to Philippi the apostle had been beaten and imprisoned (see Acts 16:22, 23). So deeply was the incident impressed on his mind that he even mentioned it when he wrote to the Thessalonians (1 Thess. 2:2). His Philippian friends would doubtless also have vivid memories of the ways in which Paul had suffered in their city. And in addition, they knew much of Paul’s present suffering in Rome, and Epaphroditus would soon be telling them more. The apostle shows them that their struggle was very similar to the one he had borne, and borne successfully. What he had endured, they, in Christ’s strength, could also endure.

Ellen G. White comments

1    MH 167

2–14AA 480

3–5AA 219

3–7MH 167

6     EW 26; SC 64

9–115T 104; 8T 43

10, 11  5T 264

11   ML 153

12   AA 463; GC 219

13, 14  AA 464

5, 16    MB 34

18   MB 34, 35

20, 21DA 549

21   AA 128

27–29EW 26; 8T 43; 9T 274

29   DA 225; MH 478

29, 30  AA 219