Philippians 1:12-26

(2) The gospel, in spite of insincere or false brethren and threatening danger of death, makes progress during the Apostle’s captivity at Rome (Philippians 1:12-26)

After referring to the happy effects of his ministry in bonds (Philippians 1:12-14) among sincere and insincere witnesses for Christ (Philippians 1:15-17) he expresses his views respecting this varied experience (Philippians 1:18-20) and calmly revolves the question whether life or death may be better for him (Philippians 1:21-26).

12But I would that ye should understand [know], brethren, that the things which happened unto me [my affairs] have fallen out rather to the furtherance of the gospel; 13so that my bonds in Christ are [have become] manifest in all the palace16 14[Prœtorium, or Prætorian camp] and in all other places [to all the rest]; and many [the greater part] of the brethren [in the Lord], waxing confident [in the Lord] 15by my bonds, are much more bold to speak the word without fear. Some indeed 16preach Christ even of envy and strife; and [but] some also of good will. The one17 of love, knowing that I am set for the defence of the gospel; 17but the other [others]18 preach Christ of contention [contentiousness or party spirit] not sincerely, supposing 18[thinking] to add19 [raise up] affliction to my bonds. What then? notwithstanding20 every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will [shall] rejoice. 19For I know, that this shall [will] turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20according to my earnest expectation, and (my) hope, that in nothing I shall be ashamed, but (that) with all boldness, as always, (so) now also, Christ shall be magnified in my body, whether (it be) by life, or by death. 21For to me to live is Christ, and to die (is) Galatians 2:0; Galatians 2:02But if I live in the flesh, this is the fruit of my labor; 23yet what I shall choose I wot [know] not. for21 I am in a strait betwixt two, having 24a [the] desire to depart, and to be with Christ; which is far better. Nevertheless, to abide in the flesh is more needful for you. 25And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26that your rejoicing may be more abundant in Jesus Christ, for [in] me by my coming to you again.

EXEGETICAL AND CRITICAL

Philippians 1:12. But I would that ye should know, brethren.—The position of γινώσκειν renders it emphatic: contrariis rumoribus prœoccupari potuissent ecclesiæ (Bengel). Δέ marks the transition from the condition of the church at Philippi to that of the Apostle at Rome. Ὑμᾶς βούλομαι, together with the friendly address ἀδελφοί, shows that this desire springs from Paul’s heart. Comp. 1Co 11:3; 2 Timothy 3:1.—That my affairs (ὅτι τὰ καὶ ἐμέ, as in Ephesians 6:21; Colossians 4:7,) have fallen out rather to the furtherance of the gospel. The comparative μᾶλλον refers to the anxiety of the Apostle and the Philippians. (Winer’s Gram., p. 243). [The result was favorable rather (μᾶλλον) than adverse, as Paul and the Philippians had feared.—H]. The perf. (ὲλήλυθεν) indicates an effect which still continues. Comp. Philippians 1:25. Hölemann’s explanation quam antea contigerat, is wrong, for there is no comparison here of past and present.

Philippians 1:13. So that my bonds in Christ have become manifest.—Ὥστε explains how it was that his imprisonment at Rome had contributed to the progress of the gospel (εἰς προκοπὴν τοῦ εὐαγγελίου ἐληυθεν). Τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι mentions the first result of his imprisonment in regard to hearers who were not Christians. As in 1 Corinthians 3:13; 1 Corinthians 11:19; 1 Corinthians 14:25, φανεροὺς γενέσθαι means to become manifest. It is incorrect to explain φανερός as illustris, conspicuus (Calvin). It is the opposite of κρυπτός, ἀπόκρυφος. The order of the words demands the connection of ἐν Χριστῷ with φανερούς. Paulus cum aliis captivis traditus par eis visus est; deinde innotuit, aliam esse Pauli causam et sic invaluit evangelium, (Bengel). The nature of the information thus diffused, is shown by ἐν Χριστοῷ. Paul’s bonds are those of a Christian. He is δέσμιος τοῦ Χριστοῦ, ἐν Κυρίῳ (Ephesians 3:1; Ephesians 4:1; Philemon 1:9; 2 Timothy 1:8). His bonds had indeed been manifest before this time, but had not been manifest ἐν Χριστῷ. The emphasis lies on the fact that in this relation they had become manifest or known, and on that account φανερούς precedes.—In all the Prætorium or Prætorian camp, (ε̇ν ὅλῳ τῶ πραιτερίῳ) designates the place where this knowledge had spread. On the subject, see Act 28:10-31.22 The castrum prætorianorum (Sueton. Tib. 37, Tac. Ann. 42) is meant, (which was built by Sejanus in the reign of Tiberius, near the porta Viminalis), not the aula Cæsaris (Bengel); for πραιτώπιον is not the same as Καίσαπος οἰκία (Philippians 4:22), as many hold. “Repressaque in præsens exitiabilis superstitio rursus erumpebat, non modo per Judæam, originem ejus mali, sed per urben etiam.” (Tacitus Ann. 15, 40). [Prof. Lightfoot at present understands πραιτωρίῳ in the sense of “prætorians,” and not “prætorian camp,” as formerly. (See his Commentary in loc). But with that direct personal sense we might have expected the dative without ἐν, as in the other clause (comp. Acts 4:16; Acts 7:13; 1 Timothy 5:15); whereas with the local sense as the direct one, and the personal as indirect, the change of construction becomes perfectly natural. Ewald’s periphrastic rendering “in all the Prætorium among the soldiers” (Sendeschreiben des Apostel Paulus, p. 441), gives the correct sense.—H.]—And to all the rest, καὶ τοῖς λοιποῖς πᾶσιν, points to others besides the Pretorians, for many besides these could hear, and did hear Paul preach. But we are not to think of heathen merely (Van Hengel), regarding the expression as analogous to 1 Thessalonians 4:13. The prep. ἐν should not be repeated, and τόποις supplied (Chrysostom, et al.); for that would be making the circuit too extensive. It is plain from ὅλῳ and πᾶισιν (which shows how widely the gospel had become known) that the letter could not have been written very soon after Paul’s arrival, but at a later period.

[Paul (if we make a distinction between ξενίαν, Acts 28:23, and μισθώματι, Philippians 1:30) may have spent a few days after his arrival at Rome at some place of public or of private hospitality; but after that he “dwelt in his own hired house,” yet under the surveillance of soldiers, who, according to the Roman custom, were detailed from the Prætorian camp to attend him as a guard. But the Prætorian camp occupied an extensive circuit, and “might have contained within its precincts lodgings rented by prisoners under military custody” (Lightfoot). Hence as different Prætorians relieved each other in the performance of this office, Paul would in the course of time become favorably known to many of them, and through these to other comrades. Thus it was soon understood far and wide that Paul had been imprisoned not for any immorality or crime alleged against him, but for preaching the gospel of Christ.—H.]

Philippians 1:14. Here we learn another fact which was a consequence of the Apostle’s captivity, and favorable to the gospel: And the greater part of the brethren (καὶ τοὺς πλείονας τῶν ). [Luther renders πλείονας many, as does also the A. V. They constituted the majority, but Paul intimates at the same time that all the Roman Christians did not derive the same benefit from his example.—H.] The reference is to Christians, members of the church, who stood at the Apostle’s side as assistants, co-laborers; not to teachers (Schenkel).—Waxing confident in the Lord by my bonds (ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου) explains why they acted thus. The perf. part. marks this confidence as already attained, and still in operation; ἐν κυριῳ is the nearest object of the verb (Philem. Philippians 1:21). Oecumenius well remarks: εἰ γὰρ μὴ θεῖον ῆν, φησί, τὸ κήρυγμα, οὐκ ἂν ὁ Παῦλος ἠνείχετο ὑπὲρ αὐτοῦ δεδέσθαι. Paul’s bonds are to those qui antea timuerant (Bengel) an actual pledge of the entire truthfulness, power, and glory of the gospel (Meyer), and, indeed, as the emphatic position of ἐν κυρίῳ shows, their confidence rests entirely on Christ, and not on any human calculation or reflection. See Winer’s Gram. 137 sq.; Gal 5:10; 2 Thessalonians 3:4. Luther incorrectly connects ἐν κυρίῳ with ἀδελφῶν, while Bengel joins it with τολμᾷν.—Are much more bold, (περισσοτέρως τολμᾷυ), states in what degree they were animated by the Apostle’s zeal. The comparative supposes the case of Paul’s being free from bonds, (i.e., more boldly than if he were not imprisoned) and does not refer to the time of his arrival at Rome (Schneckenburger), or to that of his former freedom (Schenkel).—To speak the word without fear, (ἀφόβως τὸν λόγον λαλεῖν) shows what they are now much more bold to do, though even before this time they had attempted it. Hence περισσοτέρως is not to be joined with ἀφόβως, (Baumgarten-Crusius). Τὸν λόγον is absolute, as Galatians 6:6, i.e., God’s word, which every Christian in his sphere is to speak and to bear witness to. The article denotes, according to the context, that it is the word which the Apostle preaches. The verb is used not merely of teachers (Ephesians 6:20; Colossians 4:3-4), but also of members of the church (Ephesians 5:19).

Philippians 1:15. Some indeed preach Christ, also of envy and strife (τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν); in contrast with τοὺς πλείονας τῶν αδελφῶν we have τινὲς μὲν—τινὲς δέ, in contrast with τὸν λόγον λαλεῖν we have Χριστὸν κηρύσσουσιν—καταγγέλλουσιν (Philippians 1:17), and in contrast with ἐν κυρίῳ πεποιθότας we have διὰ φθόνον καὶ ἔριν. The καί, also, introduces something additional (Meyer) i.e., others besides those mentioned in Philippians 1:14, who are also teachers. Their motive (διά) is a base one, namely, envy, excited by the Apostle’s activity, and prompting them to strife for the purpose of disturbing or checking this activity, or of injuring his person.—And some also of good will (τινὲς δὲ καὶ διὰ εὐδοκίαν) forms the antithesis to what precedes. We are to take εὐδοκία therefore in the sense of having pleasure or satisfaction, i.e., in Paul’s work and person, which includes indeed, complaisance, or a desire to please, but not exactly benevolence. Those here meant are not identical with those designated in Philippians 1:14. It is not therefore that they act from conviction: ideo quod ipsi id probarent (Grotius) nor alios salvare volentes (Pelagius). Τὸν Χριστὸν κηπρύσσουσιν belongs to the two contrasted groups. In their teaching concerning Christ they do not essentially differ, but they differ entirely in their motives, their moral classification, their character. This is more clearly explained in Philippians 1:16-17.—The one of love (οἱ μὲν ἐξ ) points to the latter group, οἱ δέ (Philippians 1:16) to the former. See Winer’s Gram. p. 561. The latter are characterized as ἐξ as in Galatians 3:7 : οἱ έκ πιστεως sc. ὄντες. They are viewed as children of love; ἀγάπη is their nature. Comp. on εἶναι ἐκ τινός in 1 John 2:16, (Lange’s Series, XV.) By ἀγάπη (Bengel: erga Christum et me), the generic or essential characteristic is meant; by εὐδοκία the specific as a manifestation or result of the other.—Knowing that I am set for the defence of the gospel, εἰδότες presents the motive (as Ephesians 6:8-9) ὅτι εἰς . The verb κεῖμαι (as in Luk 2:34; 1 Thessalonians 3:3; 1 Timothy 1:19) represents his bondage as a divine appointment or destiny. Incorrect and opposed to the context (Philippians 1:12) is the idea of his being prostrate in conditione misera (Van Hengel), or in bonds (Luther), because by their preaching they make up for his impeded activity, supplent hoc meum impedimentum sua prædicatione (Estius). The task which devolves upon him in his situation has for its object the defence of the gospel, ἀπολογίαν τοῦ εὐαγγελίου (Philippians 1:7), in which these Christians support the Apostle by their co-operation. It is incorrect to refer this to his account before God (Chrysostom), or his defence before the court, coram judice (Van Hengel).

Philippians 1:16. But the others of contentiousness or party spirit.—οἱ δὲ ἐξ ἐρίθείας, as in Philippians 1:17. Comp. Romans 2:18. Out of this spirit of rivalry or ambition (Philippians 2:3; James 3:14; James 3:16), which is their characteristic, spring envy and strife, φθόνος καὶ ἔρι (Philippians 1:15). Ἐριθεία from ἔριθος, day laborer, ἐριθύω to be an ἐριθος, and then in the middle, to use unscrupulous means for one’s advantage, is the ambitus of the Romans. See Passow. Lex. s. v. The context requires us to retain the idea of intrigue or party-spirit. Schenkel incorrectly assumes the meaning to be “work for pay.”—These do the same as the other class: they preach Christ (τὸν Χριστὸν καταγγέλλουσιν, Philippians 1:15, κηρυσσουσιν). Both verbs designate preaching, but have this shade of difference, that the latter signifies to proclaim Christ to those who have a very slight, or absolutely no knowledge of Him, while the former means to announce Him as present, near. Colossians 1:28; Acts 17:3; Acts 17:23. We are to join the finite verb with ἐξ (Philippians 1:16) and ἐξ ἐριθείας (Neander), since otherwise we have a needless accumulation of epithets, and we miss a characteristic designation of the two different classes. The preaching of the opponents is the same in substance as that of the others, but in a different spirit: not purely, οὐχ ἁγνῶς, i.e., properly, not untainted, not free from coarser, or more refined accessory motives (Php 4:8; 2 Corinthians 6:6; 2 Corinthians 7:11; 2 Corinthians 11:2). It is saying negatively that these do not preach from pure, unalloyed love for Christ.—This is further explained, positively:—Thinking to add affliction to my bonds (οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου). The participle as present states an attendant motive or belief which the import of the word itself characterizes as unfounded, and the result also shows to be false (Philippians 1:18-20), in contrast with the actual knowledge of the true witnesses respecting the Apostle’s work and destiny (Philippians 1:16, εἰδότες). Ἐγείρειν refers to the stirring up of further, additional, θλίψις, affliction, connected with the imprisonment (τοῖς δεσμοῖς μου), not merely the prisoner, its effect being to aggravate his sufferings. [Prof. Lightfoot finds a metaphor in θλιψιν ἐγεῖρειν=to make my chains gall me. “This word (θλῖψις), though extremely common in the LXX, occurs very rarely in classical writers even of a late date, and in those few passages has its literal meaning. The same want in the religious vocabulary which gave currency to θλίψις also created ‘tribulatio’ as its Latin equivalent. The reading ἐγείρειν, besides being supported, carries out the metaphor better than ἐπιφέρειν of the received text.”—H.].—How this aggravation of his trials was to take place, φθόνος, ἔρις (Philippians 1:15) and ἐριθεία (Philippians 1:17) indicate. Though the Apostle’s enemies preach Christ as do the others, they do not, like them, seek to edify the church, and to assist the Apostle, but stir up strife and hatred against him. They preach Jesus as the promised one, that those who hear may say: ‘This is indeed also Christian preaching; we need not run after Paul.’ They thus draw the church to themselves, and withdraw it from Paul. They preach concerning Christ essentially as he does, only either more strictly to please those who are zealous for the law, or more loosely for the sake of those who are still weak, or in a more rhetorical way, not to offend the cultivated, as does the Apostle. Thus they not merely weaken the attachment of others to him, and draw away his followers, but excite enmity against him, and thereby make his imprisonment still more oppressive. In their preaching of Christ they go beyond their convictions from dislike to Paul; they make them more Christian in form to do him injury. To understand θλῖψις of an increased severity in his imprisonment by command of the emperor Nero (the Greek commentators, and Pelagius, Erasmus, Grotius), accords as little with the contex, as it does to limit the term to his personal mortifications.

Philippians 1:18. What then? τί γάρ;—The question implies a denial of the belief (οἰόμενοι) Quid refert? utrinque juvor (Philippians 1:12). Bengel.—Notwithstanding every way whether in pretence or in truth, Christ is preached. Πλήν presupposes a difference (that is, of motives), while, at the same time, it brings forward what is common to the parties. Under παντὶ τρόπῳ are included what is outward, the manner of representation, the compass, articulation, the systematic arrangement and tendency of this teaching, not its contents as being Ebionitic, or other Jewish views, or Gnostic conceptions (Galatians 1:8). The more exact definition of πᾶς τρόπος follows in εἴτε προφάσει εἴτε ̣. Both mark the relation of the word preached to the character of the preacher; εἴτε προφάσει points to the difference, εἴτε ̣ to the harmony between the two, as regards the word, doctrine and motives of the respective preachers: on the one side, insincerity, self-seeking, party spirit; on the other, conscientiousness, faithfulness. The first description embraces those mentioned in Philippians 1:15 a and Philippians 1:17, and the second those mentioned in Philippians 1:15 b and Philippians 1:16, and also Philippians 1:14. It is incorrect to regard προφάσει=per occasionem (Vulg., Grotius). It is also incorrect to include under προφάσει those mentioned in Philippians 1:15 b, as if these also merely showed themselves pleased with the apostolic type of doctrine (Schenkel). Χριστὸς καταγγέλλεται in Philippians 1:17, sets forth what is common to the different witnesses.—And I therein do rejoice, καὶ ἐν τούτῳ χαίρω. For the construction see Philippians 3:1; Philippians 4:4; Philippians 4:10; Colossians 1:24. The cause of his joy is that in every way Christ is proclaimed. The difference in the mode of proclamation cannot disturb his joy, though he must condemn the unworthy motives of his opponents. This joy is not merely a present, but an abiding one.—Yea, and I shall rejoice (ἀλλὰ καὶ χαιρήσομαι)—let the result of it as to himself be what it may. In like manner ἀλλά (Philippians 3:8) opposes the pres. ἡγοῦμαι to the perfect ἤγημαι. We supply mentally a negative clause—‘I do not merely at present rejoice.’ Hence we are not to insert a period after χαίρω, as in Lachmann’s N. T., see Winer’s Gram., p. 442. We are not to think here of its being less difficult for Paul to show a spirit of resignation or acquiescence because the danger at Rome did not concern his apostolic authority as in some other instances (Meyer); for joy and an elevated tone of mind pervade the entire letter, and the Roman church was an object of the Apostle’s special regard and solicitude, as the Epistle to the Romans testifies. Manifestly the teachers are not like those spoken of in Philippians 3:2 sq., nor are they Judaizers, or Jewish Christians, disinclined to the Pauline view of Christianity (Schenkel). They must have been inclined to Paul’s system of doctrine, and have approximated to it, but they were unfavorable to his mode of treatment, and unfriendly to his person. Their motives were corrupt (Philippians 2:21), and they were not sincere friends of the Apostle. [For Neander’s views on this question see note below.23]

Philippians 1:19.—For I know (οἶδα γάρ) emphasizes the declaration as to his joy.—That this shall result to me (ὅτι τοῦτο μοι ). The demonstrative (τοῦτο) refers to Philippians 1:18 (παντὶ τρόπῳ Χριστὸς καταγγέλεται), and explains why he rejoices, and not to θλῖψιν ἐγείρειν (Philippians 1:17), as Calvin, van Hengel and others think. The use of the verb is similar to that of ἐλήλυθεν in Philippians 1:12. [It explains why nothing hereafter can occur to rob him of this assurance and joy of which he speaks. He feels assured that the opposition of his enemies will be the means not only of advancing the cause of Christ (Philippians 1:18), but, as stated here, of exciting him to greater zeal and activity, and thus also indirectly of promoting his own spiritual welfare and ultimate salvation. The reference of τοῦτο to the opposition of Paul’s enemies (so also Lightfoot) is the most natural, both on account of the sequel, and because the statement that the preaching of Christ must advance the cause of Christ is too obvious to need a formal confirmation (γάρ).—H.]—Unto salvation (εἰς σωτηρίαν), like εἰς προκοπὴν τοῦ εὐαγγελίου in Philippians 1:12, with the meaning (comp. also Philippians 1:20), that in himself Christ and His gospel will be glorified and advanced. Hence it does not refer to his release from imprisonment (Chrysostom, et al.), to the preservation of his life (Oecumenius), to his victory over his enemies (Michaelis), ad salutem mulltorum hominum (Grotius), to salus vera et perennis (Van Hengel), or to his own salvation in a spiritual sense (Rheinwald). [Among others, Ellicott and Lightfoot adopt this last explanation. The pronoun (μοι) indicates a personal result, and the future of the verb shows it to be one not yet secured. This meaning, too, of σωτηρία is the prevailing one in Paul’s Epistles; comp. Philippians 1:28; Philippians 2:12; Romans 1:16; 2 Thessalonians 2:13. See further on Philippians 1:20.—H.]—Through your prayer and assistance of the Spirit of Jesus Christ.—The way to this result (ἀποβήσεται) is, first, through (διά) the supplication of the Philippians (τῆς ὑμῶν δεήσεως), to which the Apostle attaches great value (Philemon 1:22; Romans 15:30-31; 2 Corinthians 1:11); secondly, through the assistance of the Spirit of Jesus Christ (καὶ ἐπιχορηγἰας τοῦ πνεύματος Ἰησοῦ Χριστοῦ), which therefore the Holy Spirit affords, who is indeed the Spirit of Jesus Christ, directs His cause, and hence is designated as His Spirit. The genitive makes it unnecessary to repeat the article (τῆς), as also the close connection of the two substantives makes it unnecessary to repeat διά. On ἐπιχορηγία see Ephesians 4:16; comp. Romans 8:9-10; Galatians 4:6-7. Precationem in cœlum ascendentem, exhibitionem, de cœlo venientem (Bengel). Hence it is wrong to regard καί as epexegetical, and ἐπιχορηγία as the contents of δέησις (Meyer); nor can τοῦπνεύματος be shown to be gen. obj. from Galatians 3:5. [Yet the close connection of the nouns indicates that the gifts and guidance of the Spirit were among the favors for which they prayed in his behalf.—H.]

Philippians 1:20.—According to my earnest expectation and hope (κατὰ τὴν ). Having stated the end or result (εἰς σωτηρίαν), and the means (διὰ τῆς ὑμῶν δεήσεως), he now presents the measure (κατά) of the ἀποβήσεται. The first substantive (ἀποκαραδοκία, see Romans 8:19) denotes the soul’s subjective, intenser longing (ἀποκαραδοκέω, erecto capite specto); the second (ἐλπίς) the more objective, outward, ground or object of expectation.—The object of this longing and expectation is: That in nothing I shall be ashamed (ὅτι ἐν οὐδενἰ αἰσχυνθήσομαι). Ὄτι is declarative, not argumentative (Estius); for οἶδα γάρ brings forward the reason of his rejoicing. Αἰσχύνεσθαι=בּוֹשׁ (Psalms 34:4, 29; Romans 9:33; 2 Corinthians 10:8) is to become ashamed, to fail of one’s purpose, be disappointed. The meaning is not pudore confusus ab officio deflectam (Van Hengel), since, as Meyer well observes, it relates not so much to the conduct as to the fate of Paul. Still less does it refer to an ignominious issue of his trial. Ἐν οὐδενί excludes the being put to shame in any particular, as ἐν μηδενι in Philippians 1:28. It is incorrect to regard it as masculine, and to apply it to his opponents (Hölemann, Lightfoot), especially as the case is one not of individuals, but of parties.—But (ἀλλ’) joins the positive side to the negative.—That with all boldness as constantly, so now also Christ shall be magnified in my body (ἐν πάσῃ παῤῥησίᾳ ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται ὁ Χριστὸς ἐν τῷ σώματί μου). Ignominiam a sese removet; sibi parrhesiam, Christo ipsi gloriam tribuit (Bengel). In the person of the Apostle who is in bonds Christ is to be thus glorified. This positive statement shows fully what is meant by the preceding negative statement. Παῤῥησία is not=joyfulness, for see 1 John 2:28, where σχῶμεν παῤῥησίαν is opposed to καὶ μὴ αἰσχυνθῶμεν, as here. Ἐν πάσῃ corresponds to ἐν οὐδενί, and the μεγαλύνεσθαι of Christ in Paul’s person, to Paul’s αἰσχύνεσθαι designed and sought by his enemies. As formerly this had been done in many a difficult position, amid great obstacles, so also now in this severest crisis (καὶ νῦν) will Christ be glorified in him. He desires for himself what he entreats for the church (see Philippians 1:11). On μεγαλυνθήσεται comp. Luke 1:46; Acts 10:46. This exaltation of Christ is effected as much indeed through Paul’s activity and boldness (ἐν πάσῃ παρρησίᾳ), in word and deed, before individuals and crowds, friends and foes, as through his sufferings (hence ἐν τῷ σώματί μου instead of ἐν ἐμοί.) It is not, therefore, the παρρησία of the teachers (Philippians 1:15-18) (Hölemann), nor does the verb (contrary to usage) refer to the growth of Christ in Paul (Rilliet), which surely does not take place in Paul’s body. [He says ἐν τῷ σώματί μου, not ἐν ἐμοί, because he is thinking of the possibility of a violent death.—H.]—Both clauses: Whether by life or by death (εἴτε διὰ ζωῆς εἴτε διὰ θανάτου) are conditioned by ἐν τῷ σώματί μου. The meaning is, that whether he is to live or suffer death, the result will be for the glory of Christ. In the first case, by the Apostle’s activity; in the second, by his joyful death. In either case, his παῤῥησία or ‘boldness’ would be made manifest. [The manner, therefore, in which the Apostle’s trials, his perplexities and annoyances (τοῦτο, Philippians 1:19) might be made to conduce to his salvation (εἱς σωτηρίαν) is evident. If, on the one hand, they should discourage him and lead him to relax his efforts, and render him unfaithful, they would endanger his hopes and safety, or at all events dim the lustre of his crown of glory in the heavenly world. So, on the other hand, if, through the prayers of his friends and the assistance of the Holy Spirit, these same trials should be overruled (as he was confident they would be) so as to strengthen in him the graces of the Christian and excite him to greater fortitude and zeal as a preacher of the gospel, they would then render the fact of his salvation more certain, and in the measure of its fullness more complete and glorious. And it was not a vain confidence which the Apostle has expressed here. At a later period, on the eve of his actual martyrdom, he was enabled to exclaim: “I have fought a good fight, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing” (2 Timothy 4:6-7).—H.]

Philippians 1:21. [The Apostle is uncertain whether in a personal point of view he should choose to live or to die (Philippians 1:21-24).—H.]—For to me to live (is) Christ, and to die (is) gain.—Ἐμοὶ γάρ introduces a confirmation of the thought that it is entirely the same to him whether Christ be glorified through his life and activity, or by his death; with others (hence ἐμοί at the beginning) it may indeed be different. Τὸ ζῆν, which is made more specific by ἐν σαρκί, Philippians 1:22, defines the nature of the preceding ζωή: this is Χριστός (predicate). Quidquid vivo (vita naturali), Christum vivo, Christi causam, dam vitam in mundo ago, meam esse censeo (Bengel). [Living consists only in union with and devotion to Christ: my whole being and activities are His. The context shows that Χριστός, besides the idea of union with Him, must also involve that of devotion to His service (Ellicott).—H.] Καὶ τὸ imports: If the imprisonment end with my being condemned to death, even this as regards my person is also gain, as more fully explained in Philippians 1:23. Hence the inf. aorist is used to mark the simple fact, while ζῆν is a continuative present. It is incorrect to understand ζῆν of the spiritual life (Rilliett), or to make Χριστός the subject in the sense of preaching Christ, κέρδος the predicate, and τὸ ζῆν καὶ τὸ αποθανειν as accusative relations, tamen vita, quam in morte (Calvin, et al.). It is also wrong to make it parenthetic: His assurance that death will be gain will give him strength to die joyfully, and so he will glorify Christ (Meyer, et al.). [Since κέρδος is defined as σὺν Χριστῷ εἶναι in Philippians 1:23, ‘the gain’ cannot be a result viewed simply as advantageous to the cause of Christ or the salvation of others.—H.]

Philippians 1:22. But if the living in the flesh, this (is) the fruit of my labor.—Εἰ δέ begins the comparison of two cases. Εἰ pre-supposes an undoubted fact, in opposition (δέ) to the last thought (τὸ ). Τὸ ζῆν is more fully defined by ἐν σαρκί, because there is a life out of the flesh which ἀποθανεὶν calls to mind. Τοῦτο rhetorically brings the two antecedent words together, and μοί, for me, is placed emphatically before the predicate without the copula (ἐστί): καρπδος ἔργου. In καρπός we have a parallel to κέρδος (Philippians 1:21), and τὸ ζῆν ἐν σαρκί is thus also a gain, a living, ever ripening fruit, the nature of which the genit. of apposition more closely defines, like flumen Rheni, virtus liberalitatis (Bengel), and comp. Ephesians 1:14; Ephesians 6:14; Ephesians 6:16 f.; Colossians 2:21. See Winer’s Gram. p. 531. So that Paul ipsum opus pro fructu habet, alius ex opere fructum quærit (Bengel). Ἔργου is the Apostolic activity. It is wrong to regard εἰ=an (Beza) [whether (Lightfoot)]; τοῦτο ἔργου as the apodosis=this is fruit, etc. (Pelagius, Bengel, A. V.); καρπὸς ἔργου=operæ pretium (Grotius); or to suppose an aposiopesis: non repvgno, non ægre fero (Conr. Mueller, Rilliet). Hölemann translates against the contest and the language: If to live is a fruit, in the flesh, death is a fruit indeed. [Instead of ἔργου as genit. of apposition, we prefer that of origin or source: If the living in the flesh (εἰ, not hypothetical, but syllogistic=since it is, etc.) this (which simply repeats and emphasizes τὸ ζῆν) is (brings forth, secures) fruit, i.e., the salvation of men, from work (his continued Apostolic activity; comp. Php 2:30; 1 Thessalonians 5:13; 2 Timothy 4:5), also then, etc. (as in the next clause). With this modification the explanation of Dr. Braune as above agrees essentially with that of De Wette, Meyer, Ellicott, Alford, and many other interpreters.—H.]—Then also what (i.e., which of the two) I should choose I know not (καὶ τὸ αἱρήσομαι, οὐ γνωρίζω). To the supposition τὸ ζῆν—καρπός Paul now adds also or then (καί) the uncertainty of the choice to be made (οὐ γνωρίζω). For this use of καί comp. 2 Corinthians 2:2. It is not a Hebraistic form of the apodosis. [Tischendorf has correctly only a comma after ἔργου. In this concomitant use of καί, as we may term it, its proper force is not wholly lost. It implies that if one theory be true, then another will be true also: if the life be thus useful, the choice must also (καί) be difficult. See Ellicott in loc.—H.] On τί αἰρήσομαι, see Winer’s Gram. p. 229. It is a future with the force of the conjunctive, the two being closely related; and τί is for πότερον, as in Matthew 21:31. See Winer’s Gram. p. 169. The middle denotes the choosing for himself, with γνωρίζω=non definio mihi (Bengel). [In the first edition of his Commentary, Meyer renders ‘I am uncertain,’ but in the second and third editions he renders ‘I do not make known,’ ‘give no decision.’ The latter is the prevalent sense in the N. T.—H.]

Philippians 1:23. For I am in a strait betwixt the two (συνέχομαι δὲ ἐκ τῶν δύο).—The negative statement in οὐ γνωρίζω passes here to a positive statement in συνέχομαι, and the latter is made emphatic by its position and strengthened by δέ=rather. The verb means to be held together, to be pressed hard (2 Corinthians 5:14; Luke 8:45 (συνέχουσί σε καὶ ), Phil 12:50), and is followed by the instrumental dative (Matthew 4:24; Luke 4:38; Luke 8:37; Acts 18:5; Acts 28:8). Here the preposition with the genitive (ἔκ τῶν δύο) marks the origin or source of his perplexity about the two conditions, i.e., ζῆν and ἀποθανεῖν already mentioned. The sense of the verb (see above) is manifest from Philippians 1:24. It cannot refer to outward affliction or anxiety.—Having the desire to depart (τὴν ἐπιθυμίαν ἔχων εἰς τὸ ).—Paul is in a strait or perplexity, since for himself he prefers death to life. The article marks the desire as the one which Paul feels, not one already mentioned (Hölemann), which is not the case. The prep, εἰς points out the direction; whereas the genit. τοῦ would represent death as the object of his desire. Paul is not wearied of life, but his thoughts pass beyond death as a transition, and fix upon that which is to follow. Death is conceived of under a similar figure, viz., that of a journey (Matthew 26:24, ὑπάγειν), that of a voyage (2 Timothy 4:6, solvere ancoram), and also without a figure, as decedere (Luke 12:36, Bengel).—And to be with Christ—καὶ σὺν Χριστῷ εἰναι,—Comp. 2 Corinthians 5:8 (ἐνδημῆσαι πρὸς κύριον); Hebrews 12:22-23; Acts 7:59. The departure (ἀναλῦσαι) brings him into this higher life of fellowship with Christ. There is no thought here of an intermediate state.—Which is far better—πολλῷ γὰρ μᾶλλον κρεῖσσον.—The accumulation of comparatives (2 Corinthians 7:13; Mark 7:36) indicates the strength of his desire. Winer’s Gram. p. 240.

Philippians 1:24. Nevertheless to abide in the flesh is more needful for you—Τὸ ἐπιμένειν δέ stands opposed to ἀναλῦσαι. Ἐν τῇ σαρκί has the article here in the correct text (not ἐν σαρκι, as in Philippians 1:22); hence in his flesh as it now is. This remaining is more necessary (ἀναγκαιότερον) as distinguished from his departing (ἀναλῦσαι), which is better (κρεῖσσον), as far as relates to his own preference. But here a calm survey and consideration of the circumstances, a regard for the welfare of others, beloved ones, among whom are to be named especially those to whom he writes (διʼ ὑμᾶς), decide the question. His Apostolic calling and his service to the church, which are of far greater importance to him than his own heart’s desire, control his decision. It is incorrect to explain ἀναγκαιότερον=præstat (Heinrichs), as “too necessary” (Van Hengel), or to consider the glory of Christ as the ground of his wish to live longer (Calvin).

Philippians 1:25. And having this confidence I know (καὶ τοῦτο πεποιθὼς οἶδα). Τοῦτο points back to ἀναγκαιότερον, and indicates the ground of his confidence, and the perf. part. marks this confidence as one which he has had, and still entertains. We are not to join τοῦτο with οἶδα (Erasmus, et al.) or to explain this last as probabiliter sperare (Beza, Van Henghel, Rilliet). Comp. Philem. Philippians 1:22. Though uncertain as to what he ought to choose for himself, yet he is quite sure that he will remain.—That I shall abide and continue with you all.—Ὅτι μενῶ is the opposite of ἀναλῦσαι. On μένειν comp. 1 Corinthians 15:6; John 21:22, 26. It is more fully explained by καὶ συμπαραμενῶ πᾶσιν ὑμῖν. Παραμένειν is to remain here, while σύν adds the idea of association with others (πᾶσιν ὑμῖν). This fellowship helps him to give up the more desired ἀναλῦσαι, especially as his remaining has its consequence and fruit, as well as the being with Christ (σὺν Χριστῷ).—For your furtherance and joy of faith.—This is explanatory of διʼ ὑμᾶς (Philippians 1:24). Εἰς states the purpose of Paul’s remaining; it is twofold: their furtherance in the faith, and their joy in the faith, τὴν ὑμῶν προκοπὴν καὶ Χαρὰν τῆς πίστεως. This is Paul’s life—to preach Christ and to strengthen the faith of others. On προκοπή see Philippians 1:12; 1 Timothy 4:15. Nothing is here said of a favorable termination of his imprisonment (Beza). It is also incorrect to assume a hendiadys: in incrementum gaudii vestri, quod ob agnitum evangelium accepistis (Heinrichs); or to understand it of Paul’s joy on account of the faith of the Philippians (Erasmus), or to connect τῆς πίστεως only with χαράν (Van Hengel); for in this case the pronoun would need to be repeated with πίστεως.

Philippians 1:26. That your rejoicing may be more abundant.—Ἵνα states the final purpose of the subordinate one, expressed by εἰς; comp. Philippians 1:9-11. Τὸ καύχημα ὑμῶν is significatio gaudii, affectus gaudii pleni (Bengel), glorying, as 1 Corinthians 5:6. It is the natural result of the increase and joy of their faith (τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως), but it is not the object of them. Hence καύχημα is not materies gloriandi (Meyer), nor is it boasting against Judaizing teachers (Flatt), or Paul’s glorying (Chrysostom). But this glorying, as well as faith, is to increase (περισσεύῃ) in Christ Jesus (ἐν Χριστῶ Ἰησοῦ) as its sphere.—In me (ἐν ἐμοί) points to the Apostle’s person and activity as the outward sphere of this glorying which admits of increase in Christ. Neither ἐν Χριστῶ (Calvin), nor ἐν ἐμοί (Flatt), belongs to καύημα. The idea expressed by iv ἐν ἐμοί is rendered still more definite by the statement of the means.—Through my return to you (διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς)—by which the faith of the Philippians shall be confirmed and their joy be increased. On πάλιν, which has here the force of an adjective, see 2 Corinthians 11:23. Paul is thinking of his release from imprisonment; but no safe conclusion can be drawn from this as to the fulfilment of this expectation.

DOCTRINAL AND ETHICAL

1. The evil and sorrow of the world, as imprisonment, and death, become a trial, a cross, on which hang victory and a glorious issue, only then, when he who experiences them can say: “For me to live is Christ” (ἐμοὶ τὸ ζῆν Χριστός). Not the sorrow which men experience makes a bearer of the cross, with its power of attraction, the sign in which we conquer; but the Christian’s disposition and behaviour in sorrow make the sorrow a cross. In this consists the true value of martyrdom, and not in the fact alone of suffering and dying. Like the cross of Christ, it must also be a necessity, imposed by the Father, from which we can withdraw only by a violation of conscience, and a refusal to deny self, and to seek our own and our neighbor’s edification. See Harless, Ethik, § 39.

2. The Christian shows himself, in calamity, to be one who is not overpowered, vexed, swept away by sorrow, or engulfed by it, like one who toilsomely wades through deep water, but he compels it to yield him strength and joy, like the stars of heaven in the night, after he has conquered it and made it his attendant. He is not the object of weak compassion and pity, but of admiration and love, like a conquering hero. He is like a praying one who speaks to God; and as one to whom God speaks, is an object almost of religious veneration.3. The blessing of the cross is seen in three respects—a) The suffering soul becomes free, more joyful, riper, stronger (Philippians 1:19, εἰς σωτηρίαν, comp. 12, 18, 20, 21 sq.), since it becomes more closely united to the Lord, purified from what is earthly and mortal, more intimate with the Eternal Will, and more joyful in it. b) Men on every side, Christians (Philippians 1:14), as well as heathen, even Prætorians (Philippians 1:13; Matthew 27:54; Mark 15:39; Luke 23:47), are improved and benefited; for the glory of the peaceful fruit of righteousness becomes better and better known, and the deep need of its possession is felt in the hearts of men. c) The gospel secures for itself a recognition of its true character by preaching, which brings to view the person and his history (Philippians 1:12; Philippians 1:20), for thus the adaptation of the gospel to the hearts and lives of men is seen and confessed.

4. Death, which, like imprisonment and the world’s enmity, is an evil, becomes in the Apostle’s view an insignificant event, which closes indeed the life upon earth, but changes not the essence, the life of the soul, only the place and form of its existence (Philippians 1:21, ἀποθανεῖν; Philippians 1:23, ἀναλῦσαι). To experience it is no merit, but to conquer it by faith and patience is a grace. Death leads the faithful from the misery of imprisonment to be more completely with Christ. In what way we pass through death into fellowship with Christ, is not said; and still less is there any indication here of an intermediate state. This agrees with the word of the Lord to the thief on the cross (Luke 23:43), and with the teaching of the parable of the rich man (Luke 16:23), and still more significantly with the efficacy of Christ’s death and resurrection in regard to the relations of life and death, in heaven and on earth (1 Corinthians 5:1; Ephesians 4:8; comp. 2 Corinthians 5:8; Acts 7:58).

5. [Unless Paul believed that the death which released him from the trials of this life was to introduce him at once to the presence of Christ and a state of blessedness, we see no adequate reason for the struggle between his desire to depart and be with Christ, and his anxiety to labor still for the advancement of the Redeemer’s kingdom on earth. If he believed that he was to remain for an indefinite time without consciousness in the grave, his zeal for men’s salvation and his contempt of personal dangers and trials in the pursuit of that object, would lead him to desire to live as long as possible, on account of the importance of his ministry to mankind. On the other hand, if we suppose him to have regarded his attainment of the joys and rewards of heaven as simultaneous with his departure from this world, we have then an adequate explanation of his perplexity (Philippians 1:21-24). For other passages which seem to involve the same doctrine, see Luke 23:43; 2 Corinthians 5:6-7; and Revelation 6:9.—H.]

6. The substance of Christian preaching is the person of Christ (Philippians 1:15; Philippians 1:17-18), as the exaltation of His person is the end of Christian life (Philippians 1:20). This should be the preacher’s testimony, his proclamation.

7. The difference in the teaching here consists not so much in the difference of the doctrine of Christ, as in the difference of disposition of the teachers towards Paul (Philippians 1:15-18). The agreement in their teaching, which could scarcely fail to admit of certain variations, is of more account to him than their hostility to him. So much the more magnanimous is his joy in the doctrine which they hold in common.

8. That church fellowship (τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ιησοῦ) should promote Christian fellowship is exemplified in the intercourse of Paul and the Philippians (ἐν εμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς, Philippians 1:26). It is important to observe and maintain this connection.

9. The minister of Christ is helped and served in two ways—(a) by the assistance of the Holy Spirit, which is the Spirit of Christ; and (b) by the supplications of the church: thus from above and from below. He needs the supplications of the church of Christ not less than the church needs his testimony. The protection of praying hands is no insignificant one.

10. Observe the moral greatness of the Apostle! In the constraint of a prison, in the face of death, amid the enmities of some of his associates, he exults for joy in his fellowship with Christ, and allows it to suffer no abatement on account of an error. He hopes to be able to return again to the Philippians, free from his bonds (Philippians 1:26), as shortly before he had expressed a similar hope to Philemon (Philem. Philippians 1:22). This hope indeed he afterwards gave up (2 Timothy 4:6), and four years before this had declared that he should not see again the Ephesians (Acts 20:22-25). In this uncertainty his official gift remains intact, which, as a prophetical endowment, has to do with God’s word, not with times and seasons (Acts 1:7). He does not, however, declare definitely (Philippians 1:27) that he will come, but leaves it to God’s disposal.24

HOMILETICAL AND PRACTICAL

For ministers, three teachings: 1) See that thou overcomest sorrow, and that thou art not overcome by it; 2) that Christ is praised thereby: 3) that the church by this very thing is advanced and built up in the faith.—Rejoice without envy in the preaching of thy worthy official brother. The word of God and the preaching of Christ should be to thee of too much value and importance to allow an unfriendly disposition to mortify or vex thee.—For the church, three teachings: 1) Take not offence at the greatness of the evil in the world, especially of the violent enmity which befalls thy pastor, but follow his deportment in the case; 2) persist in hearty supplication for him; 3) aid him full of confidence with thy testimony.—Only one thing must be regarded: that Christ alone, the Saviour of the world, be preached. Thou art not to judge the disposition of the preacher, but only the correctness of his preaching.—In general: Persecution or, at the utmost, death, is the greatest evil which the world can inflict upon the Christian, but this effects for him what launching does for a ship:—it brings him into his proper element. As the ship is thus sent forth upon the ocean for which it is designed, so is the Christian by this means brought to heaven, which is his home. To die, is but to come to our inheritance, if Christ is our life. From Him comes the unselfish love of life for others sake, which is at once a joy in life and a joy in death, so that from our joy in death there comes no death to our joy. It is unchristian for one to wish for death because he is weary of life, or cowardly to fear death; and worse still are they who desire death while they fear it. Evil does not make us holy, death does not make us happy. Man does not become happy by dying, but the Christian dies, being happy.

Ignatius:—Let me become the prey of wild beasts, that God may become my possession. I am God’s wheat; the teeth of the wild beasts will grind me so that I may become the purified bread of God. I shall become a true disciple of Jesus Christ when the world no longer sees my body. The iron and the cross, the breaking of the legs, the raging of the wild beasts, the mangling of the limbs, and the bruising of the body—all these diabolical torments may be exercised upon me if I but win Jesus Christ.

Starke:—If God will make His children known, even His greatest enemies must lend their aid. Let God rule, and follow His leading.—Short but beautiful confession: Christ is our life in creation, in redemption, in regeneration, in the resurrection.

Rieger:—For those in communion with God, in enjoyment of the life of Christ, dying is not the end; the soul’s life from that point is before it, not behind (see Philippians 1:21).

Schleiermacher:—The distressed and suffering man, be the cause of his suffering and distress what it may, attracts the earnest and anxious attention of men to himself more than all the royalty in the world. The way in which he bears his cross, the way in which he accepts his need and distress in his heavenly calling, excite the sympathy of men. If now we are all cross-bearers of our Lord, and if no one here below escapes from sorrows, then there is opened to us here at once a way in which we all, each according to his ability, may contribute to the advancement of the gospel, by bearing the troubles and adversities which the Lord sends, with patience and resignation to His will, with hope and trust in His imperishable work, with confidence and joyfulness of heart in His all-sufficient wisdom, in order that men may be thereby impelled to acknowledge and praise our heavenly Father.—Boldness on the one hand and faint-heartedness on the other, have, as it were, a diffusive and contagious power among men.—The troubles of this life will result in our highest good if we love God.—Above all things this is meet: 1) that we recognize the rough ways in which the Lord leads us as His ways, and acquiesce with our whole heart in His guidance; 2) that at the same time we look more to the internal than to the external; 3) the apostle adds, that it will turn to his salvation through the prayer of the church and through the supply of the spirit of Jesus Christ, which comes to him from the church.—This is the true happiness of the Christian, to which we should all aspire, that the longing for the greater glory which is reserved for us, shall never become so strong as to check or weaken our usefulness in the calling to which God has appointed us here on the earth.—If now we see the vineyard of the Lord so divided that to each one a task therein has been assigned, what else can we say in view of its present condition but that the vineyard is far from being wholly cultivated?—We must say then that all Christians, in whom the fear of death has been destroyed by a living and blessed fellowship with the Redeemer who has taken away the power of death, are able to withstand more firmly the assaults of earthly evil, and that their love for the perishable things of the world and enjoyment in them constantly diminish. The more this actually takes place, the more does there arise in them, even here upon earth, a higher love, a love for the Redeemer and His heavenly kingdom, in the strength of which they can regard themselves as servants of the Lord, as laborers in His vineyard, whose constantly renewed wish is, to bring forth fruit for Him unto whom all fruit belongs, as a reward for His sorrows and as a glorification of His victory.

Heubner:—Man often comes for the first time to know his strength when he is in misfortune.—When a friend of the truth is bound, ten others arise in his place.—The very best deeds may be done from impure motives; even Christ may be preached from ambition.—Spiritual envy and pride creep in even among preachers of the gospel, and incite them to a false and envious emulation.—When the friends of the truth are imprisoned, we ought to undertake their task, and to make good their places, that the good work may suffer no hindrance. The kindest service which can be rendered to noble martyrs in bonds, is to interest one’s self in their cause, not in their person. The work is of more importance than the instrument.—The Christian commits himself wholly to God, and ought with reference to life and death to be absolutely resigned to His will. If he hopes in any respect to be useful to others, then he remains here even gladly.—Whitefield once asked Tennant, a preacher who was his friend, whether the thought that he might soon be called home, gave him joy. Tennant replied: “I have no desire about it; my death does not concern me, my duty is to live as long as I can, as well as I can, and to serve my Master as faithfully as I can, until He calls me away. If I had sent my servant to plough, and should afterwards find him asleep, and he should say to me: ‘Alas, the sun is so hot, let me go to the house!’ might I not say to him, ‘thou sluggard!’ ?”

Passavant:—In steadfastness of faith the man of God holds fast joy in the faith. How little inclined we are by nature to leave this world for another better world in order to be with God, every candid mind willingly confesses to itself, and this fact holds up before us the clear mirror of our natural life, and shows us how far estranged we are from God, from His love, and the blessed life which is in Him.

Nitzsch:—How gloriously do desire for death and love of life unite in the Christian’s mind! 1) The Christian shows by his faith that in death he loses nothing of that in and for which he here lives, but gains it. 2) Though it is better for him to be with Christ, yet it seems more necessary to remain in the flesh and bring forth fruit. 3) Whatever contradiction remains in his desires, he leaves God to settle, and will not choose or decide for himself.

[Rev. J. Trapp:—Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzah, yet a bad aim makes a good action bad, as in these preachers (see Philippians 1:15).—St. Paul stood, as it were, on tiptoes (ἀποκαραδοκία), to see which way he might best glorify God, by life or death (ver, 20).—Far, far the better (πολλῷ μᾶλλον κρεὶσσον, Philippians 1:23), a transcendent expression, like Paul’s καθ’ ὑπερβολὴν εἰς ὑπερβολήν, 2 Corinthians 4:17.—H.]

[Robert Hall:—Paul was so intent upon the advancement of truth, that he overlooked the malignity of the intention in the success of the cause. It is thus, my brethren, that religion lifts us above self-love and party-strife, and leads us to rejoice in every opening prospect of prosperity, and of good to others, in all public events and in every denomination (see Philippians 1:15).—We see that with all his attainments the apostle was not lifted above them when he says, “by your prayers” (Philippians 1:19). How much have we need to say, “Brethren, pray for us.” The prayer of the obscurest Christian may procure and infuse among us the Spirit of God beyond what we could wish ourselves; for with Him all distinctions are lost but piety and necessity.—“To be with Christ,” was the apostle’s view of the heavenly world (Philippians 1:23). Ho knew that Jesus Christ had promised that where He was there also His servants should be (John 17:24). He values the friendship of Christ above all the world,—to be found in His image and to be with Him, he can conceive of nothing higher.—If your attachment to this world be great, it must be cured by giving yourselves up more entirely to your Lord and Master.—H.]

Footnotes:

Philippians 1:13; Philippians 1:13.—[Our English version assumes that ἐν ὅλῳ πραιτωρίῳ refers to the palace of the emperor at Rome. But there is no adequate proof that this Greek term ever designated the imperial palace in that city. The majority of the best interpreters discard that view. See notes below.—H.]

Philippians 1:16-17; Philippians 1:16-17 are so arranged in א A B, et al. A few copies have them inverted, as in Luther’s version, evidently to conform with Philippians 1:15. [The A. V. transposes the verses in accordance with the received Greek text. The object of the transposition was to introduce the subjects of the verbs in Philippians 1:16-17 in the order in which they occur in Philippians 1:15; whereas in the text the subject last mentioned is taken up first.—H.]

Philippians 1:17; Philippians 1:17.—[“Other” occurs here in the A. V. (as in Jos 8:22; 2 Chronicles 32:22; Job 24:24) in the plural by an old usage for “others.” The form has been silently changed in some later editions.—H.]

[19]Ibid.—Ἐγείρειν is found in א A B, et al; ἐπιφέρειν is a gloss, with very slight support.

Philippians 1:18; Philippians 1:18.—Πλήν, D E K L, πλὴν ὅτι א, ὅτι B. These last have arisen from the first. [Lightfoot regards πλὴν ὅτι as more probably correct. Some texts have πλήν alone, others ὅτι alone; both which readings appear like attempts to smooth the construction.—R]

Philippians 1:23; Philippians 1:23.—Δέ is found in א and the majority of MSS.; γάρ has but slight support. [It is found in some of the best MSS., and “yet a reading, which comes to the relief of a disjointed syntax, must be regarded with suspicion” (Lightfoot). Meyer regards δέ as the true reading.—H.]

[22][In regard to the passage referred to, it should be said that the words “the centurion delivered the prisoners to the captain of the guard: hut—” in the A. V. (Acts 28:16) are probably the translation of a later addition to the Greek text. See Mr. Abbot’s note in Smith’s Bible Dictionary, Vol. I., p. 384 (Amer. ed.). At the same time the words state correctly what was unquestionably true in regard to the Roman usage of committing prisoners like Paul to the care of the Prætorian prefect or commander of the Prætorian camp. (See Pliny’s Epist. X. 65). The reference therefore to Acts 27:26 is still pertinent, though not so decisive as if the words were genuine. The false rendering of ἐν ὅλῳ τῷ πραιτωρίῳ by “in all the palace” (A. V.) destroys the interesting connection between the Epistle here and that passage. See above on the text.—H.]

[23][Neander’s views respecting the character and object of those at Rome to whom Paul refers as seeking by their preaching to add affliction to his bonds, deserve to be considered here.—“Are we to suppose that these men, without personal love to the gospel, without personal conviction of its truth, preached Christ for no other reason than to add to the hardship of Paul’s situation, and to bring him into greater danger by the wider extension of the gospel at Rome—thus rendering him, as the origin of it all, more obnoxious to the Roman civil power? It appears at once how unnatural and intrinsically improbable is such a supposition. If they would thus bring Paul into greater peril, they would by so doing plunge themselves into equal danger. Can it he imagined that one would play so hazardous a game, simply from hatred to another? He who at that time did not himself believe in the gospel, must be enlisted against it; and would certainly not have given himself up to the business of preaching it merely as the means to another end. We must seek, then, another explanation of this difficulty. When it is said of an individual that he preaches the gospel only in appearance, this need not be understood as necessarily meaning that he has no concern whatever in regard to the subject of his preaching; that he has no personal interest in it, no conviction of its truth, that he makes use of it only as a means to another end. It may mean that he preaches it, not in its purity and completeness, but as an adulterated, mutilated gospel. And when, moreover, he says of such that they were actuated by party zeal and hatred against him, desiring to add new affliction to his sufferings, it is not necessary to understand by this that their witness for the gospel was mere pretence, a form of hypocrisy to which the circumstances of the time afforded no occasion and no ground; but that their ruling motive in preaching was not from love of the Lord; that it was their aim, consciously or unconsciously to themselves, by their manner of preaching, to give offence to Paul, and to raise up for themselves a party against him. … We know that Paul had to contend with opposers, to whom all that has been here said is applicable. There were those who did acknowledge and preach Jesus as the Messiah, but a Messiah in the Jewish sense; who acknowledged Him, not as that which He has revealed Himself to be, the only ground of salvation for man; who, in connection with the one article of faith, that Jesus was the Messiah promised in the Old Testament, still adhered to the Jewish legal position; who understood nothing of the new creation of which Christ was the author, and to whom faith in Jesus as the Messiah was only a new patch upon the old garment of Judaism. These were the opposers, with whom we so often find Paul contending in his Epistles. Of such he might justly say, that they preached the gospel not purely and sincerely, but only in appearance; for indeed they were far more concerned for Judaism than for Christianity, and their converts became Jews rather than Christians. Of such he might also say that they sought to form a party against him, and to add affliction to his bonds; for those persons every where seem chiefly animated by jealousy of Paul, through whom the gospel was preached to the heathen world as freed from all dependence upon Judaism, and standing upon its own foundation. They oppose themselves to him on all occasions, contest his apostolic dignity, seek to encroach on his sphere of labor, to draw over the people from him to themselves, from that pure and complete gospel to their own mutilated one. And it need not surprise us to meet such even in Rome; for Paul’s Epistle to the church at Rome, written some years previous to his imprisonment there, shows us in this church, consisting chiefly of Gentile converts, a small party of such Judaizing Christians who were in conflict with the rest. It was a matter of course then, that when the pure gospel in the sense of Paul was preached by the one party, the other, provoked to rivalry, should rise up in opposition and seek to give currency to their own corrupted form of the gospel.” (Epistle of Paul to the Philippians, translated by Mrs. H. C. Conant, N. Y., 1851.)—H.]

[24][If Paul was imprisoned twice at Rome (as is almost certain), he could easily have fulfilled this hope of seeing again both the Philippians and Philemon, in the interval between his first and his second captivity. See Commentary on Philemon (Lange’s Series), pp. 6, 23.—H.]