Philippians 1:12-18 sits inside this longer paragraph.
12Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News, 13so that it became evident to the whole palace guard, and to all the rest, that my bonds are in Christ, 14and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 15Some indeed preach Christ even out of envy and strife, and some also out of good will. 16The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains; 17but the latter out of love, knowing that I am appointed for the defense of the Good News.
18What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice. 19For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ, 20according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death. 21For to me to live is Christ, and to die is gain. 22But if I live on in the flesh, this will bring fruit from my work; yet I don’t know what I will choose. 23But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better. 24Yet to remain in the flesh is more needful for your sake. 25Having this confidence, I know that I will remain, yes, and remain with you all for your progress and joy in the faith, 26that your rejoicing may abound in Christ Jesus in me through my presence with you again.
John Calvin 1540 · Public Domain On vv12–18 12 But I wish you to know We all…
12 But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection with his cross, then, as though we were thunderstruck at the novelty of it, we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred by the persecution endured by him.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12, 13, 14, 16, 18 He preventeth the offense that might come by his…
He preventeth the offense that might come by his persecution, whereby divers took occasion to disgrace his Apostleship. To whom he answereth, that God hath blesseth his imprisonment in such wise, that he is by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not with like affection in all men, yet indeed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–18 12 But I would ye should understand, brethren, that…
12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Ver. 12. Rather unto the furtherance] So were Luther’s troubles. Quo magis illi furunt, saith he, eo amplius procedo. The more they rage, the more the gospel spreadeth. It was a pleasant sight (saith one) to have beheld Christ and Antichrist striving for masteries. (Scultet. Annal.) For whatsoever the pope and the emperor attempted against the gospel, Christ turned it all to the furtherance of the gospel. The pope’s bull, the emperor’s thunderbolt, amazed not men, but animated them to embrace the truth; weakened them not, but wakened them rather.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 15, 16, 17, 18 But I would ye should understand, brethren: to obviate…
But I would ye should understand, brethren: to obviate the insinuations which false teachers and others might make use of from Paul’s sufferings, to obstruct the cordial entertainment of those glad tidings he had brought, and to discourage those who did obey the truth, he doth by this friendly compellation (which he often useth) kindly entreat them to consider well,
that the things which happened unto me have fallen out rather unto the furtherance of the gospel; that his imprisonment, and what other troubles from without did befall him in his apostolical office, whereby the overruling providence of God so ordered, that they did (contrary to the intention of his persecutors) rather advantage than hinder the progress of the gospel, increase than decrease the church, since he had opportunity two years, in his own hired house, of teaching with freedom the things of Christ, Act 28:30,31; whereupon he would not have the Philippians discouraged, but rather comforted, as the Corinthians, 2Co 1:5-7; for:
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1. His iron chain in the cause of Christ was more an honour to him, even in the emperor’s court, Phi 4:22, or guard chamber, Act 28:16, or judgment hall, Mat 27:27; Mar 15:16; Joh 18:28,33; than those glittering golden ones which others were ambitious to wear, Act 5:41; Jam 2:2; it being apparent there, and elsewhere, to courtiers, citizens, Jews, and foreigners, that he did not suffer as an evil-doer, 1Pe 2:19,20; 3:14; only for the Lord’s sake, Eph 3:1; 4:1; whose power in his confinement did work in and by him, who approved himself faithful, which, when inquiry was made concerning his suffering, gave occasion to communicate some notions of Christ, and glad tidings of salvation by him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv12, 15 Our apostle’s design in these words is, to prevent…
Our apostle’s design in these words is, to prevent the Philippians’ stumbling, and being scandalized at his present sufferings, assuring them that the things which happened to him, through the malice of his persecutors, have fallen out rather to the furtherance of the gospel, than any ways to the hinderance of it, as they feared.
Learn hence, That the sufferings and persecutions which the messengers and ministers of Christ do undergo for the sake of the gospel, are oft-times so overruled by the wisdom of God, that they rather increase than diminish the church, and rather promote than prejudice the interest of the gospel.
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Next, he declares the special and particular advantages which had redounded to the gospel, by those sufferings which he had patiently endured for the gospel’s sake.
1. His bonds in Christ, that is, his imprisonment for the gospel of Christ, were manifest in the palace; that is, were manifestly taken notice of in Nero’s court, and elsewhere in the city; so that people enquiring into the cause of his sufferings, found that it was not any misdemeanor, but that his preaching and practising the doctrine of Christianity was the only reason of his sufferings.
2. Another advantage which accrued to the church by his bonds, was this, namely, that many ministers of Christ, who preached the word of God far and near, hearing of his constancy under suffering, were both encouraged and emboldened thereby; encouraged to shake off fear, and emboldened to preach Christ with greater resolution. Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
Note here, The title given by this great apostle to the inferior ministers of the gospel: he calls them brethren, and brethren in the Lord, putting himself and them in mind of their mutual and respective duties, which was to live and love as brethren: to admonish, exhort, and encourage one another, to stand up in defence of the just credit and reputation of one another, and jointly to set their shoulder to the work of Christ together.
Note, 2. That the ministers of Christ, observing how God upholds some of their brethren under sufferings and persecutions, should encourage themselves to go on with resolution in the work of the Lord, not fearing their own personal sufferings, knowing that the same assistance which supported one, stands ready to succour others: The brethern in the Lord waxed confident by my bonds.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v12 We see here the care the apostle takes to…
We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.
I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (Phi 1:12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, Ti2 2:9. They cannot imprison the word of God; that has its free course, though I am confined." But how was this?
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1. It alarmed those who were without (Phi 1:13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people - Regis ad exemplum totus componitur orbis.
2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job 17:8, Job 17:9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, Phi 1:14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.
II. He suffered from false friends as well as from enemies (Phi 1:15, Phi 1:16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up. - Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.
III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, Phi 1:18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel: -
1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, Phi 1:19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation - to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: "This my joy therefore is fulfilled. He must increase, but I must decrease, Joh 3:29, Joh 3:30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins." Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.
2. Because it would turn to the glory of Christ, Phi 1:20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, etc. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Rom 12:1), and yield their members as instruments of righteousness unto God, Rom 6:13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, Joh 12:28. (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–18 But I would ye should understand, brethren,.... The church…
But I would ye should understand, brethren,.... The church at Philippi having heard of the apostle's troubles, he was very desirous that they should have a true and right understanding of them, and especially of the use they had been of, and were like to be of more and more; and that partly that such as were weak among them might not be offended and staggered, and partly that all might be comforted; as also that they might be animated and encouraged hereby to endure, with patience and cheerfulness, whatsoever afflictions might befall them for the sake of Christ: his sufferings are more obscurely expressed in the next clause, and more clearly in Phi 1:13,
that the things which happened unto me; by which he intends, not anything done by him, or his labour in the ministry, which had been greatly succeeded for the spread of the Gospel; as the Syriac version suggests, rendering the phrase, , "that my work makes more abundant progress in the Gospel": but his sufferings on account of the Gospel, which though said to happen, were not things of chance but of appointment; for as all the sufferings of Christ the head, were by the determinate counsel and foreknowledge of God, so are those of all the members of his mystical body, and of his ministers who are appointed to these things, and they for them; of which Christ has given previous notice, so that they do not come unexpected, but are looked for by them; nor are they over distressed with them, being supported with the presence, Spirit, grace, and favour of God; hence they can rejoice in them, in hope of the glory of God; and as the afflictions of Gospel ministers, the quality and quantity of them, are fixed and settled by divine appointment, and which accordingly come upon them, so the use of them is also determined, and which have their sure and certain effect as the apostle's had; for the very things by which men designed to have hindered the spread of the Gospel, he says,
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have fallen out rather unto the furtherance of the Gospel. The Gospel, though it is good news and glad tidings of peace, pardon, righteousness, and salvation by Christ; yet is very disagreeable to carnal men, they are enemies to it; and do all they can to stop its progress, to shut the open door of it, and hinder its course by speaking reproachfully of it, and writing against it, and especially by persecuting its professors, and particularly its ministers; which oftentimes proves rather a furtherance than an hinderance of it; for hereby the Gospel, like gold and silver tried in the fire, shines out the more brightly, with more lustre and glory, and has the greater influence on the minds of men; persecution in one place has often been the means of carrying and spreading the Gospel in many others; see Act 8:1; and has been God's ordinance for the conversion of multitudes of souls, where it has been the fiercest and hottest; insomuch that it became a common saying in primitive times, that the blood of the martyrs was the seed of the church; and hereby also the Gospel has been confirmed, and they that have embraced it have been the more established in it. The apostle's sufferings and bonds were for the confirmation and defence of the Gospel.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 13, 14, 15, 17, 18 The things concerning me - My sufferings. Have fallen…
The things concerning me - My sufferings. Have fallen out rather to the furtherance, than, as you feared, the hindrance, of the gospel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12–18 Verse 12. That the things which happened unto me]…
Verse 12. That the things which happened unto me] St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defence for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honour of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 15, 18 Php 1:12-14. But I would ye should understand, &c.…
Php 1:12-14. But I would ye should understand, &c. — As if he had said, Be not discouraged at my sufferings, but observe and consider this for your encouragement; that the things which happened unto me — Greek, τα
κατ’ εμε, the things relating unto me: the apostle means his being sent a prisoner to Rome, and his being kept in bonds there, together with all the sufferings which had befallen him during his confinement; have fallen out rather unto the furtherance — Than, as you feared, the hinderance; of the gospel; so that my bonds in Christ — Endured for his sake and the gospel’s; are manifest — Are much taken notice of, in all the palace — Of the Roman emperor. The word πραιτωριον, here rendered palace, was, properly speaking, the place in Rome where the pretor determined causes. Or, according to the more common signification of the word, it was a place without the city, where the pretorian cohorts, or regiments of guards, were lodged. But in the provinces, the governor’s palace was called the pretorium, (Mar 15:16,) both because the governors administered justice in their own palaces, and because they had their guards stationed there. See Act 23:35. “Wherefore, though the apostle was himself at Rome when he wrote this, and though the matters of which he wrote were done at Rome, he uses the word pretorium in the provincial sense, to denote the emperor’s palace, because he wrote to persons in the provinces. The knowledge of the true cause of the apostle’s confinement may have been spread through the palace by some Jewish slaves in the emperor’s family, who, happening to hear Paul in his own hired house, were converted by him. At this time, Rome was full of Jewish slaves; and that some such belonged to the palace, or had access to it, we learn from Josephus, De vita sua, who tells us he was introduced to the Empress Poppæa by means of a Jewish comedian. Such of the slaves in the palace as had embraced the gospel, whether heathen or Jews, would not fail to show the officers of the court whom they served, the true nature of the Christian faith, and the real cause of the apostle’s imprisonment; that it was for no crime, but only for preaching a new scheme of doctrine. And, as it was now fashionable among the Romans to indulge a passion for philosophy, and many of them had a strong curiosity to be informed of every new doctrine which was broached, and of every strange occurrence which had happened in the provinces, it is not unreasonable to suppose that the brethren in the palace would explain the Christian religion to the emperor’s domestics, and relate to them the resurrection of its author from the dead; and that some of them who were of high rank, strongly impressed with their relation, embraced the gospel.” And in all other places — In and about the city. “The Christians at Rome were numerous before the apostle’s arrival, but their number was greatly increased by his preaching, and by the preaching of his assistants. It is no wonder then, that in all places of the city,” and its environs, “the real cause of the apostle’s imprisonment, and the true nature of the gospel, were so well known.” — Macknight. And many of the brethren, who were before afraid, waxing confident by my bonds — Or, trusting in the Lord through my bonds, as εν Κυριω πεποιθοτας τοις δεσμοις μου may be properly rendered; are much more bold to speak the word — Than they were before, in consequence of having observed my constancy in testifying the gospel, and my safety notwithstanding; without fear — Of any sufferings to which they might before have thought themselves exposed for so doing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–18 But I would ye should understand - Paul here…
But I would ye should understand - Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome he wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably, for such reasons as these:
(1) They were tenderly attached to him, and would feel an interest in all that pertained to him.
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(2) It was possible that they might hear unfounded rumors about the manner of his treatment, and he wished that they should understand the exact truth.
(3) He had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him.
That the things which happened unto me - The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner; Acts 25–28. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact.
Have fallen out - Have resulted in. Literally, “have come.” Tyndale. “My business is happened.”
The furtherance - The increase, the promotion of the gospel. Instead of being a hindrance, they have been rather an advantage.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12–15 Now I desire, &c. From hence it appears, that…
Now I desire, &c. From hence it appears, that what was indeed as the greatest hindrance to the propagation of the Christian religion, eventually proved the most direct method of extending it. St. Paul was not less zealous in prison, and in chains, than when he laboured under no obstacles to his designs: how much the reverse is the conduct of our late reformers!
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 (2) The gospel, in spite of insincere or false…
(2) The gospel, in spite of insincere or false brethren and threatening danger of death, makes progress during the Apostle’s captivity at Rome (Php_1:12-26)
After referring to the happy effects of his ministry in bonds (Php_1:12-14) among sincere and insincere witnesses for Christ (Php_1:15-17) he expresses his views respecting this varied experience (Php_1:18-20) and calmly revolves the question whether life or death may be better for him (Php_1:21-26).
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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) gain. 22But 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
Php_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; 2Ti_3:1.—That my affairs (ὅτι τὰ καὶ ἐμέ, as in Eph_6:21; Col_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. Php_1:25. Hölemann’s explanation quam antea contigerat, is wrong, for there is no comparison here of past and present.
Php_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 1Co_3:13; 1Co_11:19; 1Co_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 (Eph_3:1; Eph_4:1; Phm_1:9; 2Ti_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 (Php_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. Act_4:16; Act_7:13; 1Ti_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 1Th_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, Act_28:23, and μισθώματι, Php_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.]
Php_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 ἀδελφῶν). [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. Php_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; 2Th_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 Gal_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 (Eph_6:20; Col_4:3-4), but also of members of the church (Eph_5:19).
Php_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 (Php_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 Php_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 Php_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 Php_1:16-17.—The one of love (οἱ μὲν ἐξ ἀγάπης) points to the latter group, οἱ δέ (Php_1:16) to the former. See Winer’s Gram. p. 561. The latter are characterized as ἐξ ἀγάπης as in Gal_3:7 : οἱ έκ πιστεως sc. ὄντες. They are viewed as children of love; ἀγάπη is their nature. Comp. on εἶναι ἐκ τινός in 1Jn_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 Eph_6:8-9) ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι. The verb κεῖμαι (as in Luk_2:34; 1Th_3:3; 1Ti_1:19) represents his bondage as a divine appointment or destiny. Incorrect and opposed to the context (Php_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 (Php_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).
Php_1:16. But the others of contentiousness or party spirit.—οἱ δὲ ἐξ ἐρίθείας, as in Php_1:17. Comp. Rom_2:18. Out of this spirit of rivalry or ambition (Php_2:3; Jam_3:14; Jam_3:16), which is their characteristic, spring envy and strife, φθόνος καὶ ἔρι (Php_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, Php_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. Col_1:28; Act_17:3; Act_17:23. We are to join the finite verb with ἐξ ἀγάπης (Php_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; 2Co_6:6; 2Co_7:11; 2Co_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 (Php_1:18-20), in contrast with the actual knowledge of the true witnesses respecting the Apostle’s work and destiny (Php_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 (Php_1:15) and ἐριθεία (Php_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.
Php_1:18. What then? τί γάρ;—The question implies a denial of the belief (οἰόμενοι) Quid refert? utrinque juvor (Php_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 (Gal_1:8). The more exact definition of πᾶς τρόπος follows in εἴτε προφάσει εἴτε ἀληθεία̣. Both mark the relation of the word preached to the character of the preacher; εἴτε προφάσει points to the difference, εἴτε ἀληθεία̣ 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 Php_1:15 a and Php_1:17, and the second those mentioned in Php_1:15 b and Php_1:16, and also Php_1:14. It is incorrect to regard προφάσει=per occasionem (Vulg., Grotius). It is also incorrect to include under προφάσει those mentioned in Php_1:15 b, as if these also merely showed themselves pleased with the apostolic type of doctrine (Schenkel). Χριστὸς καταγγέλλεται in Php_1:17, sets forth what is common to the different witnesses.—And I therein do rejoice, καὶ ἐν τούτῳ χαίρω. For the construction see Php_3:1; Php_4:4; Php_4:10; Col_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 (Php_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 Php_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 (Php_2:21), and they were not sincere friends of the Apostle. [For Neander’s views on this question see note below.23]
Php_1:19.—For I know (οἶδα γάρ) emphasizes the declaration as to his joy.—That this shall result to me (ὅτι τοῦτο μοι ἀποβήσεται). The demonstrative (τοῦτο) refers to Php_1:18 (παντὶ τρόπῳ Χριστὸς καταγγέλεται), and explains why he rejoices, and not to θλῖψιν ἐγείρειν (Php_1:17), as Calvin, van Hengel and others think. The use of the verb is similar to that of ἐλήλυθεν in Php_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 (Php_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 Php_1:12, with the meaning (comp. also Php_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. Php_1:28; Php_2:12; Rom_1:16; 2Th_2:13. See further on Php_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 (Phm_1:22; Rom_15:30-31; 2Co_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 Eph_4:16; comp. Rom_8:9-10; Gal_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 Gal_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.]
Php_1:20.—According to my earnest expectation and hope (κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου). 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 Rom_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 (Ps. 34:4, 29; Rom_9:33; 2Co_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 Php_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 1Jn_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 Php_1:11). On μεγαλυνθήσεται comp. Luk_1:46; Act_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 (Php_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, Php_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” (2Ti_4:6-7).—H.]
Php_1:21. [The Apostle is uncertain whether in a personal point of view he should choose to live or to die (Php_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, Php_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 ἀποθανεῖν κέρδος 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 Php_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 Php_1:23, ‘the gain’ cannot be a result viewed simply as advantageous to the cause of Christ or the salvation of others.—H.]
Php_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 ἀποθανεῖν κέρδος). 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 (Php_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. Eph_1:14; Eph_6:14; Eph_6:16 f.; Col_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; 1Th_5:13; 2Ti_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. 2Co_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 Mat_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.]
Php_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 (2Co_5:14; Luk_8:45 (συνέχουσί σε καὶ ἀποθλίβουσι), Phil 12:50), and is followed by the instrumental dative (Mat_4:24; Luk_4:38; Luk_8:37; Act_18:5; Act_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 Php_1:24. It cannot refer to outward affliction or anxiety.—Having the desire to depart (τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι).—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 (Mat_26:24, ὑπάγειν), that of a voyage (2Ti_4:6, solvere ancoram), and also without a figure, as decedere (Luk_12:36, Bengel).—And to be with Christ—καὶ σὺν Χριστῷ εἰναι,—Comp. 2Co_5:8 (ἐνδημῆσαι πρὸς κύριον); Heb_12:22-23; Act_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 (2Co_7:13; Mar_7:36) indicates the strength of his desire. Winer’s Gram. p. 240.
Php_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 Php_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).
Php_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. Php_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. 1Co_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 (Php_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 Php_1:12; 1Ti_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.
Php_1:26. That your rejoicing may be more abundant.—Ἵνα states the final purpose of the subordinate one, expressed by εἰς; comp. Php_1:9-11. Τὸ καύχημα ὑμῶν is significatio gaudii, affectus gaudii pleni (Bengel), glorying, as 1Co_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 2Co_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 (Php_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 (Php_1:14), as well as heathen, even Prætorians (Php_1:13; Mat_27:54; Mar_15:39; Luk_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 (Php_1:12; Php_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 (Php_1:21, ἀποθανεῖν; Php_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 (Luk_23:43), and with the teaching of the parable of the rich man (Luk_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 (1Co_5:1; Eph_4:8; comp. 2Co_5:8; Act_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 (Php_1:21-24). For other passages which seem to involve the same doctrine, see Luk_23:43; 2Co_5:6-7; and Rev_6:9.—H.]
6. The substance of Christian preaching is the person of Christ (Php_1:15; Php_1:17-18), as the exaltation of His person is the end of Christian life (Php_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 (Php_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, Php_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 (Php_1:26), as shortly before he had expressed a similar hope to Philemon (Philem. Php_1:22). This hope indeed he afterwards gave up (2Ti_4:6), and four years before this had declared that he should not see again the Ephesians (Act_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 (Act_1:7). He does not, however, declare definitely (Php_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 Php_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 Php_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, Php_1:23), a transcendent expression, like Paul’s καθ’ ὑπερβολὴν εἰς ὑπερβολήν, 2Co_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 Php_1:15).—We see that with all his attainments the apostle was not lifted above them when he says, “by your prayers” (Php_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 (Php_1:23). Ho knew that Jesus Christ had promised that where He was there also His servants should be (Joh_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:
[16]Php_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.]
[17]Php_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 Php_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 Php_1:16-17 in the order in which they occur in Php_1:15; whereas in the text the subject last mentioned is taken up first.—H.]
[18]Php_1:17.—[“Other” occurs here in the A. V. (as in Jos_8:22; 2Ch_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.
[20]Php_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]
[21]Php_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. (Act_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 Act_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.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 13, 14, 15, 16, 18 understand--Greek, "know." The Philippians probably had feared that his…
understand--Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.
the things which happened unto me--Greek, "the things concerning me."
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rather--so far is my imprisonment from hindering the Gospel. Faith takes in a favorable light even what seems adverse [BENGEL] (Phi 1:19, Phi 1:28; Phi 2:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 13, 14, 15, 18 II. THE APOSTLE’S STATEMENT OF HIS CONDITION AT ROME,…
II. THE APOSTLE’S STATEMENT OF HIS CONDITION AT ROME, Php_1:12-26.
1. Results of his imprisonment, Php_1:12-18.
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12. Understand—The Philippians had shown their anxiety in his behalf by sending Epaphroditus to him, who, in addition to bearing their gift, was, beyond question, charged with numerous messages of sympathy and love. No doubt they wished to receive definite information of the apostle’s circumstances from himself. His situation had become truly more grave than formerly. He probably no longer enjoyed the comparative freedom of living in “his own hired house,” but was confined to the barracks of the pretorian guard. His imprisonment was a grievance to himself, and in itself promised no advantage to the gospel. Yet now he writes that things with him, more than was to have been anticipated, have turned out to the furtherance of the gospel. Good news about the gospel is for them the best news about himself.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–18 12–20. Account of St Paul’s present Circumstances and Experience
12–20. Account of St Paul’s present Circumstances and Experience
12. But] Better, now, as R.V.
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I would, &c.] More lit. and simply, I wish you to know; I desire to inform you.
the things which happened unto me] More lit. and simply, my circumstances, with no special reference to the past. Wyclif renders, with the Vulgate Latin, “the thingis that ben aboute me”; so the (Romanist) Rhemish version 1582; “the things about me”; Tyndale, “my business.” He means his imprisonment, which had proved and was proving a direct and indirect occasion for Gospel-work.
rather] than otherwise, as had seemed so likely à priori.
furtherance] Better, as R.V., progress. The Greek gives the idea of an advance made by the Gospel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 15, 16, 18 (12) The things which happened unto me—viz., since he…
(12) The things which happened unto me—viz., since he parted from them (see Act_20:6)—his arrest at Jerusalem, and the long captivity of years, first at Cæsarea, then at Rome. Nothing could have appeared to be a more fatal blow to the progress of the gospel; but St. Paul assures them that “rather” (i.e., on the contrary) all these things tended to its furtherance. He had intended to see Rome (Act_19:21; Rom_15:23-24), since his work in Greece and Asia was now over. He did visit it, although in chains; and his acquaintance with the Roman soldiers at Cæsarea probably prepared for him an opening at Rome, which he could not otherwise have found, even into Cæsar’s household.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12, 13, 14, 15, 16, 18 But I would ye should understand, brethren, that the…
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel. After thanksgiving and prayer, St. Paul turns to his own imprisonment at Rome. That imprisonment, he says, has resulted in the furtherance of the gospel, rather than, as might have been expected, in its hindrance.
Vers. 12-18. The apostle"s own circumstances.
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His holy unselfishness. He measures his condition, not by its present hardships or comforts, but by the facilities which it gives for spreading the knowledge of Christ.
I HIS IMPRISONMENT HAS TURNED TO THE FURTHERANCE OF THE GOSPEL. It was not to have been expected; the area of his preaching was contracted; he himself was suffering and confined. But God makes "all things work together for good to them that love him;" even things that might seem likely to interfere with their spiritual work.
1. His chains attracted attention: it became manifest that he was a prisoner "in Christ," living in Christ, suffering in and with Christ, for the sake of Christ.
2. Listeners gathered round him: the Prectorian soldiers, among whom he lived, one of whom, in continual rotation, guarded him: others too the rest." His imprisonment became widely known. The strange fact (it was strange then) that these hardships were endured voluntarily, from religious motives, excited curiosity, interest; hence many converts.
3. His example encouraged others. Some were timid, frightened. But the greater number of the brethren took courage to preach fearlessly. Example is better than precept. The sight of a suffering saint, patient, contented, happy, does more to win souls than hundreds of sermons. It is a visible proof of the power of Christ.
II ST. PAUL A CENTRE OF MISSION WORK.
1. His presence in Rome led to much preaching; his example, his energy, stirred up others. There was much activity. But alas! there were dissensions even in the primitive Church. There was a Judaizing party at Rome who hated the apostle. Their zeal was kindled by his success; they preached, but with the design of winning adherents to the Law. Hence there was a division.
2. Some preached of good will; they knew that St. Paul was set for the defense of the gospel. The sight of his earnestness, his sufferings, excited their sympathies, quickened their affections; they were eager to help on the good work, to carry the gospel message into places which the imprisoned apostle could not reach. They preached out of love love for St. Paul, love for the work, love for Christ.
3. But others preached of envy and party spirit. They did preach Christ in a sense; they brought news of Christ, they made known the facts of the gospel, they spread the knowledge of Christ"s life and death. But they were not sincere; they did not in their hearts care for the salvation of souls; they preached really for their party it was party zeal, not love, that stimulated their efforts. They were like the Pharisees of whom our Lord said, "Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves". (Mat_23:15) They envied St. Paul"s success, and sought to raise up a party against him, to make him feel more bitterly the confinement of his chains. The gift of preaching is far inferior to the grace of charity. The eloquent preacher may be ambitious, worldly, actuated by party spirit, not by the love of Christ.
III ST. PAUL IS HAPPY BECAUSE CHRIST IS PREACHED. He seeks not his own glory; he is not troubled for himself when others disparage his preaching or his conduct. He is wholly free from party spirit, from sectarian animosities, from earthly motives. He rejoices in the progress of the gospel, though that progress may be due in part to the preaching of men who differ widely from himself, and who are his personal opponents. What an example of unselfish charity!
Learn:
1. Never to give way to despondency.
2. Never to allow ourselves to think that we could serve God better if our circumstances were other than they are.
3. Always to try to do our best where we are, knowing that he can bring good out of evil.
4. The exceeding value of the silent influence of holy example.
5. The great danger of party spirit, the blessedness of charity.
Vers. 12-14. Furtherance of the gospel through the apostle"s imprisonment.
He now proceeds to inform his converts of his condition at Rome, with his hopes and his fears for the future. His imprisonment had in two important respects signally promoted the growth of Christianity in the great metropolis of the world.
I HIS SUFFERINGS FOR CHRIST HAD BECOME KNOWN TO THE SOLDIERS OF THE PRAETORIAN GUARD AND TO OTHERS. "My bonds have become manifest in Christ throughout the Praetorian Guard, and to all the rest." This was important for two reasons.
1. Because thee soldiers were connected with "Caesar"s household. " We may well suppose that the saints in that household referred to afterwards (Php_4:22) owed their conversion to the apostle"s ministry.
2. Because Christianity would thus be brought under the eye of the world. These soldiers were part of an army which then covered the world with its conquests.
3. But the special importance lay in the fact that he was recognized as a prisoner, not for that, or murder, or ill-doing, but for his profession of the gospel.
II HIS SUFFERINGS FOR CHRIST HAD THE EFFECT OF INSPIRING MINISTERS WITH GREATER COURAGE IN PREACHING THE GOSPEL. "And the greater part of the brethren, having in the Lord confidence in my bonds, are more abundantly bold to preach the gospel without fear." This implies:
1. That the ministry was then a dangerous servia, for it exposed preachers to violence and death.
2. That the example of triumphant faith and joyful endurance cannot be without its effect. The courage of the apostle, a fearfully critical time, breathed new strength into "the brethren. T.C.
Vers. 12-20. The gospel promoted by persecution.
Paul, having stated the substance of his intercession for the Philippian saints, proceeds to show how his apparently unfortunate imprisonment was being providentially overruled for what they had so much at heart, the furtherance of the gospel. It is most instructive to notice how his great heart transmutes adversity into gold, and sees encouragement where others would glean only despair.
I AS A NOTABLE PRISONER, PAUL WAS DRAWING THE ATTENTION OF MANY TO THE GOSPEL OF CHRIST FOR WHICH HE SUFFERED. (Vers. 12, 13) Persecution only draws attention to the objects of it. The Praetorian Guards at the palace and many other individuals had their attention turned to the cause for which Paul suffered, through his presence as the prisoner in Rome. In no way could the world better advertise the Christian cause. In fact, persecution emphasizes any cause. It drives it of necessity into prominence. On the other hand, the gospel shows its Divine wisdom by its tolerance. For while the gospel has an intolerant side in brooking no possible rival, it has its tolerant side in refusing to use force and in charitably claiming those not against it as for it. Now, in this abstinence from all persecution, there is in the Christian policy the subtlest wisdom. It is a refusal to make rival systems famous. It is a judicious allowance of them to die a natural death, instead of resuscitating them by emphatic opposition.
II PAUL"S IMPRISONMENT LED TO INCREASED PREACHING OF CHRIST. (Vers. 14-18) This happened in two directions: those who sympathized with Paul were led to show a bolder front and fearlessly to preach Christ; those who envied him and tried to checkmate him hailed his imprisonment as their opportunity, and preached Christ in hope of vexing him. It seems at first a strange notion of the gospel being faithfully preached from such a motive. But we must remember that men may be orthodox as a matter of policy and for party purposes, when they have no heart in the substance of their orthodoxy at all. The Judaizers, therefore, who troubled Paul so much seem to have taken an orthodox "fit" when he got imprisoned, thinking thereby to get the more hold over his converts. But Paul rejoices at the preaching of Christ, even though some of the preaching is from party motives. He knows how important a knowledge of that dear Name is, and how the great Spirit can acknowledge an enemy as an instrument just as well as a friend. Let the knowledge of Christ be propagated by all means. Even when his enemies undertake the work, let us rejoice in it, for souls are better to hear truth even from the lips of the poorest partisans than not to hear it at all.
III PAUL"S SANCTIFICATION THROUGH THE PROCESS WAS ASSURED. (Ver. 19) Paul"s salvation, like ours, is a continuous process, manifesting its reality in increasing sanctification. Now, his imprisonment and its blessed results were being sanctified to him through the intercessions of his friends at Philippi and through the unfailing supply of the Spirit of Jesus Christ. The blessed Spirit can make seeming adversities to be glorious sanctifications for his people. Paul was made by imprisonment more spiritual, more earnest, more faithful to his Master. The prison was the path upwards to heaven.
IV HIS CONFIDENT AND CHRIST-GLORIFYING BEARING UNTO THE END. (Ver. 20) Paul did not yet know the issue of his trial. But whether he went to the block or regained liberty, Christ would be magnified by the courageous bearing of his servant. So that he saw the glory of the Master shining clear as a star above and through his bondage. What became of Paul was nothing to him; but what the world would think of Christ was all in all. When the Lord was magnified, all was indeed well Paul"s poor "body" had now no other business in the world than to be an instrument for the magnifying of the Master. Let it be crushed or regain liberty, it would in patience or by persevering work promote the glory of him who had bought it and the spirit it enshrined with his blood. The nobility and magnanimity of the apostle in this passage are worthy of all imitation and praise. Such a spirit deserves to succeed in the subjugation of the world for Christ. R.M.E.
Vers. 12-30. Thoughts suggested by his captivity.
I PROGRESS OF THE GOSPEL IN ROME.
1. Generally. "Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel." It might have been expected that his imprisonment, which is principally referred to, would have fallen out to the hindrance of the gospel. But Paul would have his Philippian brethren know, for their comfort and confirmation, that, though to some extent it had been a disadvantage, yet to a greater extent it had been an advantage It was with it as with the early persecutions as a whole. They were intended by the Church"s enemies to be for its destruction; but Divine wisdom overruled them for its increase. The scattering of the disciples brought about the fulfillment of the prophecy in Daniel, "Many shall run to and fro, and knowledge shall be increased." The imprisonment of the ark was the fall of Dagon. The blood of the martyrs was the seed of the Church.
2. In two particulars.
(1) Increased publicity. "So that my bends became manifest in Christ throughout the whole Praetorian Guard, and to all the rest." It was by a singular combination of circumstances that this was brought about. His adversaries would have liked to have wreaked their vengeance upon him in Palestine. But, asserting his rights as a Roman citizen in appealing to Caesar, he was delivered out of their hands. Taken to Rome, which he may have had in view in his appeal for he had a desire to see Rome his trial there was long delayed. And while he was awaiting his trial, he was not subjected to the worst form of imprisonment confined in a dungeon with his feet fast in the stocks, as had been the ease with him in Philippi. Nor was he subjected to the mildest form allowed to go about, on getting a friend to answer for his appearance. But he was subjected to an intermediate form, which was known as military imprisonment. He was under the charge of the prefect of the Praetorians, or commander of the imperial regiments, who allowed him to dwell in his own hired house, with complete freedom of access to him, but appointed him to be chained day and night to a Praetorian soldier, who was responsible for his safe keeping. One Praetorian relieving another, the apostle would soon be brought into contact with many of their number, who would speak of him to their companions, so that it would become literally true that his bonds were manifest throughout the whole Praetorian Guard. And not only were they manifest, but they were manifest in Christ, i.e. as endured in the service of Christ, who thus became known to the soldiers, in the way set forth by Paul in his teaching, as the Son of God who died for the salvation of all men, and rose from the dead to sit at the right hand of God, and to be the future Judge of all men. And not only were his bonds manifest in Christ throughout the whole Praetorian Guard, but it is added, indefinitely, "and to all the rest." That is to say, through Praetorians and others, many were induced to pay a visit to Paul, and to hear from him an exposition of gospel doctrine, according to the concluding words of the Acts of the Apostles, "And he abode two whole years in his own hired dwelling, and received all that went in unto him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him." Thus, while Paul"s enemies got his mouth stopped in Judaea, they unwittingly became the occasion of his mouth being opened in the city that commanded the world.
(2) Increased courage in his companions. "And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear." The sphere of Paul"s personal activity was very large, considering that he was a prisoner. It was circumscribed in so far as he was not free to go from place to place throughout the city. His companions made up for this by being feet for him to places where he could not go. They fulfilled for him the word, "How beautiful are the feet of them that bring glad tidings of good things!" This was true of most of the brethren in the Lord. He excepts a few who, from their general character, were entitled to be called brethren in the Lord, but who had apparently yielded to the influence of fear. Of the most of those to whom he could hold out the hand of brotherhood, he could say, to their honor, that they got confidence through his bonds. The natural effect of these bonds was to terrify them, as showing them what they might meet in the service of Christ. But Divine grace made them to act contrary to their nature, and to be rather the means of imparting courage. There is an accumulation of language pointing to imparted courage. They were "more abundantly bold to speak the word of God," i.e. than if Paul had not been in bonds. When their leader was bound they felt that more devolved upon them. They were "more abundantly bold to speak the word of God without fear. " They were raised above thinking of their own safety; they thought only of the word of God being, in all suitable places and in all suitable forms, proclaimed. Thus, directly and indirectly, was the apostle"s imprisonment, against the intentions of his enemies, a powerful instrument in the hand of God in advancing Christianity in Rome.
3. More detailed statement in connection with the second particular. "Some indeed preach Christ even of envy and strife; and some also of good will: the one do it of love, knowing that I am set for the defense of the gospel: but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds." The first-mentioned class here is not to be identified with the minority of the verse just considered. For they could not be characterized as brethren in the Lord, and then as insincere. But the general class of those who spoke the word being suggested, we are told of some of them that they were actuated with unfriendly feelings towards Paul, and of others of them that they were actuated with friendly feelings. It showed the strength of the gospel movement in Rome, that it drew into it even those who were not friendly to Paul. Their first feeling was that of envy. Who would have thought of Paul becoming an object of envy in his bonds? Yet so it was, to the praise of an all-wise God, he conducted a movement in Rome from his very prison, personally and by his agents, with so much success that some were drawn into the movement from very envy toward him. Their further feeling was that of mischief. As Satan, envious of our first parents, desired to destroy their bliss by introducing sin, so they, filled with envy because of the good movement carried on by Paul, desired to destroy it by introducing division. To this badness of motive they did not add badness of doctrine. If they were Judaists at heart, they did not put forward Judaism in their teaching. That would have been to have defeated their ends, in view of the strong Christian character of the movement. No, they were more cunning. They were false prophets, inwardly ravening wolves, but they knew to appear in sheep"s clothing. They preached Christ, as the others preached Christ. They were Pauline in their doctrine; but it was to gain influence, in order to use it for the subverting of Paul. The other class mentioned here is to be identified with the majority previously mentioned. They were his brethren in the Lord, and they were brotherly toward him. Their feeling was that of good will. And, loving Paul and sympathizing with him in his strivings, they preached Christ. Taking the two classes in an inverted order, of the latter he now says that they preached Christ of love. As love is the great moving cause in God, so it was in them as under his influence. Love worked in them, along with the knowledge of the position for which Paul was destined. He was set for the defense of the gospel. He was appointed to make a stand against worldly powers, to bear the brunt of their opposition to Christ. It was a perilous position, requiring extraordinary courage, and its perilousness was not yet past; but they were willing to subserve him in it, in cheering his heart by the preaching of Christ. Turning now to the first class, he declares that their feeling was a spirit of faction, such as rules only in unregenerate hearts. They did not preach Christ sincerely, i.e. from love for him, or desire to extend the knowledge of his Name. But what moved them to preach Christ, or rather for another word is now used with a slight change in meaning to make Christ fully known, was the thought (not knowledge, as in the previous clause, and the apostle seems to indicate that it was nothing more than a thought) that it would never be realized the thought of raising up affliction for him in his bonds, apparently by undermining his influence and forming an antagonistic party.
4. Feelings of the apostle in view of what has been stated.
(1) So far as Christ was concerned. "What then? only that in every way, whether in pretense or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice." Had the persons last referred to put forward Judaism, then he would have been bound to have opposed to it the true gospel. But as they concealed their real purpose, viz. to counterwork Paul under the cloak of proclaiming Christ, he was not disposed to join issue with them. Nay, in the fact that, however bad their motive, the knowledge of Christ was by them extended, he found cause for rejoicing. And in the extended knowledge of Christ, however brought about, he was determined to rejoice. Let all false and true alike go on proclaiming Christ; it would rejoice his heart.
(2) As far as he was personally concerned.
(a) Assurance that it would result in good to him. For I know that this shall turn to my salvation, through your supplication and the supply of the Spirit of Jesus Christ." The apostle seems to have in view the whole state of matters described. His imprisonment is in the background, and in the foreground this on which he has been dwelling, that there were around him in his imprisonment many who preached Christ from friendly feelings toward him, but some also who made the preaching of Christ only a cloak for designs against him. He knew his tone is that of certainty that this would turn differently from what it was in part intended to do, to his highest good. But they must give him their prayers. He needed them in the critical position in which he was placed. Yes, God, who knew all the movements that affected him, and could counterwork all the designs of his enemies, must extend his help. He must especially, through their prayers for this, supply the Spirit of Jesus Christ. Then would he be able to act, even as Christ acted, so that all that happened to him would turn though that might not be its nature to his good.
(b) Hopefulness as to his accomplishing his destiny. "According to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death." God had wrought for him in the past, and so he was not without hope for the future. Nay, he had an earnest expectation and hope. His eye, taken off everything else, was strained toward this, that in nothing he should be put to shame, in not exhibiting the proper spirit or carrying out his proper destiny. The proper spirit for his circumstances was boldness. God had always enabled him to be bold in the past; he would not allow him to be faint-hearted now, when he was looking forward to his trial. And his proper destiny, as he conceived it, was this, that Christ should be magnified in his body, whether that body should be preserved alive for the future service of the Master, or whether it should be given up in martyrdom. Thus through one instrumentality viz. Paul"s imprisonment, it was true, that God wrought various ends. Let us, even when we do not see what he is doing, trust in him as all-wise. "What I do thou knowest not now, but thou shalt know hereafter." The forces of evil may seem to hold the Church in imprisonment; but let us trust that from the imprisoned Church, made, to feel the cruel hand of worldliness and scepticism, there shall go forth a wider, more glorious proclamation of Christ, as alone meeting the wants of men. And let us trust, too, that the Church shall come forth purified, saved, and more hopeful against the forces of evil. And if we feel individually as in a prison-house, from evil without or within, let us look to the all-wise God to make our prison-house the means of Christ being better known, and of our souls being blessed with more of the elements of salvation, and with more hopefulness of accomplishing our destiny to the glory of Christ.
II HE CALMLY CONTEMPLATES THE QUESTION OF LIFE OR DEATH.
1. He feels If, at the advantage to himself is in dying.
(1) He has made Christ the end of his life. "For to me to live is Christ.
(a) What it is to make Christ the end of our life. It is to make everything a means toward the advancement of the glory of Christ. This is the aspect in which it is regarded in the context, and to which the connecting word refers us. It was the ambition of the apostle that Christ should be magnified in his body by life or by death. We are to seek nearer ends, such as self-preservation, proficiency in our earthly calling, but not as ends in themselves. There is only one absolute end, and that is Christ. Everything is to be set aside as useless, impertinent, which cannot be directed to Christ. Even a life devoted to science, to philanthropy, must be rejected as unworthy, unless it is humbly lived for Christ. All our efforts, as all our prayers, must be in his Name, all the fruits of our life we must lay at his feet. We have to plan our lives differently; for that is dependent on our natural capacities and on our circumstances; but there is to be this unity in them all, that they are to be planned so that they shall bring the largest revenue of glory to Christ. Let us, then, have our end clearly in view, and let us pursue it intelligently, and with all the simplicity and abandonment with which men of the world sometimes pursue their ends.
(b) Why Christ is the end of our life. It was Christ who was the reason for our being originally brought into existence. And as we came from his hand (for by him, as well as for him, were all things made) we were rich in opportunity. By sin, however, our existence became so heavily weighted, that, left to ourselves, it would have been better if we had not been born. We owe it to Christ that, by coming into our nature and dying for us, he has made our life worth living. He has redeemed it from the disability of sin, and has made it rich in the opportunity of everlasting glory. And on account of what he has done for us, he is entitled to be the end of our life.
(c) How Christ is fitted to be the end of our life.
(i) He fills the imagination. In him we have One to live for, who combines in his character every excellence, and in the superlative degree, who leaves every other immeasurably behind, who towers high above the highest flight of the strongest imagination. And while the story of his life is more wonderful than is to be found in romance, it has all the charm of reality.
(ii) He appeals to the heart. Love is the great argument by which he makes his appeal to us. He goes down to the lowest depths for us, and then, coming up, he beseeches us by his tears and agonies. In life"s trials, from his own experience of them, he encourages us and beckons us on: "In the world ye have tribulation: but be of good cheer; I have overcome the world.
(iii) He calls forth the energies. Worldly objects call forth the energies of men. "Fame is the spur that the clear spirit doth raise (that last infirmity of noble minds) to scorn delights and live laborious days." To have a loved one to labor for has been the spur to many a man"s energies, which otherwise would have flagged. It is the glory of Christ that, though he is viewless, he calls forth our energies purely, equally, in the highest degree, with the greatest pleasureableness. Paul tells us that Christ was the end of his life. When he was thirty years of age, he suddenly discovered that he had been entirely mistaken in the end of his life, and that he had lived all these years to no purpose. Then, in a miraculous manner, the claims of Christ asserted their power over him, and from that point the crucified One became the magnet of his course. To him to live was Christ. Grasping the plan of his life, he made everything subservient to the magnifying of the Savior, in the making of him known. It was Christ who ever came into the study of his imagination. It was Christ whose Name was branded into his heart. It was his unseen Savior who drew forth from him a power of work beyond what has ever been witnessed.
(2) Having made Christ the end of life, the advantage to himself is in dying. "And to die is gain." To die involves great loss. It involves the loss of all gratification through the senses, the loss of all earthly possessions, the loss of all earthly friends. When the apostle, then, says that to die is gain, he must mean that what is gained by death more than counterbalances the loss. The result, when everything is computed, is not loss; it is gain. He does not. tell us how much gain it is; but he uses the word with a certain absoluteness. It is not a mere slight excess of gain over loss; but it is gain without mention of limitation. It is gain such as swallows up the sense of loss. This is conditional on our having made Christ our end. If we have made any worldly object our final end, then to die is loss, and with a certain absoluteness of meaning. It is total earthly loss without any gain that can be set against it in the next world. It is what Christ calls the loss of the soul. It is the loss of the great end and joy of existence. But if we have made Christ the end of our life, then to die is to have succeeded in life. It is to have been climbing the mountain and to have gained the summit. It is to have been contending in the arena and to have gained the prize. It is to have been living for Christ and to have come to Christ as our supreme Reward.
1. The consideration of advantage to others by his continuing in life makes him undecided. "But if to live in the flesh, if this is the fruit of my work, then what I shall choose I wet not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better." He has shown a leaning to the alternative of dying. But had the other alternative, viz. living in the flesh, no hold upon him? How did it stand related to his work, i.e. the work given him on earth to do? Had he yet accomplished all the good to others that was intended by his labors? Let it be supposed that his living in the flesh was the condition of carrying out his life-task in its fruitfulness to others, then he felt at a loss which alternative to choose. He was in a strait betwixt the two. He felt the obligation of finishing his life-work with all the good that might result from it to others. But he felt, on the other hand, a desire to depart and be with Christ, which was very far better. Let the form of the desire be noted. He had a desire to depart. The reference is to breaking up a comp. Our body is the earthly tabernacle in which we live. We have a natural aversion to break up our earthly encampment. We become attached to our dwelling and its surroundings, even by long use. The apostle had triumphed over this, so as even to desire to break up his earthly encampment. Severe or long-continued sickness may bring on the desire for death. "As a servant," says Job, "earnestly desireth the shadow, and as a hireling looketh for the reward of his work: so am I made to possess months of vanity, and wearisome nights are appointed to me. When I lie down, I say, When shall i arise, and the night be gone? and I am hall of tossings to and fro until the dawning of the day." Old age may make us feel that we are becoming unfitted for life. "I am this day fourscore years old: ... can I hear any more the voice of singing men and singing women?" Or our uncongenial surroundings may make us sigh for a change. "Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!" What had principally influence with the apostle was the attraction of the life beyond. The earthly breaking up, or what he elsewhere calls his absence from the body, would be his presence with the Lord. He felt drawn to the Lord, with whom he had vital union and communion, and to the invisible world over which he presided, and to the people who were there happy with him. He felt that to have face-to-face and affectionate intercourse with him, to have a new comprehension of his mind and a new reception of his Spirit, was better than being here. It was far better. Nay, he uses a triple comparative, and his language, deliberately chosen, is, that it is "very far better." It is to have Christ in his incomparable worth and glory disclosed to us and enjoyed by us as he cannot be here.
2. The consideration of advantage especially to the Philipians by his continuing in life ultimately prevails with him. "Yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea, and abide with you all." While he had a strong tending toward the Lord, it was not an impatient, precipitate tending. He was not mutinous against the Divine disposal of him. There was wisdom in his state of mind. He saw clearly that it was for his own advantage to depart. But he saw, at the same time, that it was more needful, for such as the Philippians, that he should abide in the flesh. And when it came to be a question between personal bliss and work to be done by him, there could be no doubt on what side his decision would be given. He had enough of the spirit of the Master, like him, to forego heavenly bliss for earthly work. He was not one to decline present duty, and to grasp at the prize without having run the prescribed race. While he was even desirous to embrace the gain of dying; he could not refuse the obedience of life. Out of the confidence that he had work to do rose the knowledge that he would abide with the Philippians, and still abide with them. The decisiveness with which he thus speaks of abiding shows that he contemplated a successful termination to his trial. He would abide after the great crisis was past. We are not to understand him speaking with prophetic certainty. He knew that the Ephesians would see his face no more when he parted with them at Miletus; he knew that he would abide for the sake of the Philippians. There is reason to think that he was mistaken in the first case, and that he was right in the second case. In both cases he simply proceeded on his own reasonings. In the former case it was anticipated evil at Jerusalem which weighed with him. In the latter case it was the consideration of work to be done especially among the Philippians. Twofold object contemplated in his continuance.
(1) On his part. "For your progress and joy in the faith.
(a) Progress in the faith. He had rendered them assistance in the past. He had introduced them into the faith of the gospel. He had, by visits to them and agents sent to them, helped them forward in the faith. He here intimates to them that it would be his object, when released from imprisonment, of which he was confident, to pay them a visit, and to present Christ so that their faith would become more enlightened, more lively, more steadfast.
(b) Joy in the faith. This is the blessed result of believing. "The God of hope fill you with all joy and peace in believing." If we believe that God goes out toward us in infinite love, that in Christ he is favorable to us as sinners, dud has laid up for us everlasting happiness, then there is, in what we believe, foundation for a joy which should be ecstatic.
(2) On their part. "That your glorying may abound in Christ Jesus in me through nay presence with you again." He wanted for them increased matter of glorying, within Christ as its sphere and therefore of a holy nature, in him as its seat, and by his presence with them again. It would be an abundant cause for glorying to see him after his release from imprisonment, after they had prayed for his release, and in expectation of the benefit to be derived from a visit in such circumstances.
III HE EXHORTS THEM TO PERFORM THEIR DUTIES AS CHRISTIAN CITIZENS.
1. Generally. "Only let your manner of life be worthy of the gospel of Christ." The leading word in the original means, "perform your duties as citizens," and the further thought is that we are to perform our duties in a manner worthy of the gospel of Christ which has made us members of so great a commonwealth. And it need not be wondered at that the apostle should adopt the form of expression, writing from the Roman metropolis to a city which was invested with the Roman franchise. The citizens of Philippi could appreciate the force of an appeal founded upon their possession of the political franchise. It was this ground which they took up against Paul and Silas: "These men set forth customs which it is not lawful for us to receive or to observe, being Romans." The apostle here proceeds upon their being members of a greater commonwealth than the Roman. It was a commonwealth presided over by a greater than Caesar, even the Lord Jesus Christ. It was a commonwealth where members were admitted to greater privileges than Rome could bestow, viz. sonship with right of access to God, right of Divine protection, right of Divine direction, right of Divine strengthening, and right of dwelling with God at last. Let them perform their duties as citizens, then, in a manner worthy of the gospel which had admitted them to so great privileges.
2. Their performance of their duties as Christian citizens to be independent of his presence with them. "That, whether I come and see you or be absent, I may hear of your state." This brings out the force of the foregoing "only." Their performance of their duties was not to be dependent on his presence with them. He proceeds upon the supposition of his being re]cased. When released, it would be his endeavor to come and see them. But it was possible that Providence might direct his steps elsewhere. And even though he came and saw them, it could only be for a time. He could not, in justice to others, be always with them. But whether he came and saw them, or was absent, he would hear (by attraction to latter) of their state, whether they were performing their duties as Christian citizens or not.
3. He specifies two duties which devolved upon them as citizens in connection with military service.
(1) Unbroken unity. "That ye stand fast in one spirit, with one soul striving for the faith of the gospel." As enfranchised citizens it would devolve upon them to fight. The object for which they would have to fight was the faith of the gospel. An attempt would be made to make them believe a lie. They were to present an unbroken front to the enemy. They were to stand fast, striving for the faith of the gospel. In one spirit they were to stand fast. The spirit is the reason, conscience, that which governs in our nature. A common principle, the will of Christ as their Commander, was to regulate them. With one soul they were to strive. The soul is that which is governed in our nature. Under common regulation there was to be concordant thought, feeling, action, as in an army engaged in warfare.
(2) Undaunted-ness. "And in nothing affrighted by the adversaries." Attempts would be made to intimidate them. All forms of pressure would be brought to bear upon them, to make them give up the faith of the gospel. Their very life would be placed in danger. But in nothing were they to be affrighted, turned aside in fright from what they believed. Twofold consideration.
(a) Their undauntedness a Divine token. "Which is for them an evident token of perdition, but of your salvation, and that from God." It was a Divine token with a double meaning. It was a token of perdition to the adversaries. It was a proof that they were in the wrong, seeing that, by all their threatenings and tortures, they could not make the Christians blench. And it was a token of salvation, of final victory, to the Christians. It was a proof to them that they were in the right, and would be shown to be in the right, seeing that their faith raised them above the influence of fear.
(b) Called to a high destiny which they shared with Paul. "Because to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer in his behalf: having the same conflict which ye saw in me, and now hear to be in me." To all who deserve the name of Christians it is given to witness for Christ by their faith. To some it is given to witness for Christ by their sufferings. Of this number was Paul, who had earned the name of confessor when at Philippi, and was bearing the same name at Rome. He was in painful conflict with the powers of the world. And the same conflict these Philippian Christians endured. Let them rejoice in their high destiny, that thereby they were enrolled in the noble army of confessors and martyrs. R.F.
Vers. 12-18. A grand principle and a splendid example.
"But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defense of the gospel. What then? Notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." In all probability the Philippian Christians, as well, perhaps, as most other of the existing Churches that he had planted, would fear that his imprisonment at Rome would prevent the spread of the gospel. Here he assures them of the contrary, and tells them that it had "fallen out rather unto the furtherance of the gospel." In these words we discover two very important subjects of thought.
I A GRAND PRINCIPLE IN THE GOVERNMENT OF THE WORLD. What is the principle? The overruling of evil for good. Nothing would seem a greater evil in the early dawn of Christianity than the imprisonment of St. Paul. There, banished from his own country, bound in bonds, imprisoned by the Praetorian Guard, chained day and night to some Roman soldier, utterly unable to go beyond the limited scene of his imprisonment, or to address as he had often done vast multitudes. There he was for two long years. During that period it would seem as if the sun of Christianity had gone down to rise no more, leaving the world to go back into Jewish and Gentile darkness, intolerance, and superstition. But here the apostle says it was not so. It helped, not hindered, the onward march of gospel truth. He indicates here how it tended in this direction.
1. By extending its knowledge in the imperial city. "So that my bonds in Christ "margin, "for Christ are manifest in all the palace, and in all other places." Or, as Dr. Samuel Davidson renders it, "So that my bonds became manifest in all the Praetorian Guard, and in all the rest." All the Praetorian regiments, who, of course, were the most numerous and influential men in the imperial city the city which conquered the world would, of course, guard the apostle by turns, and to each and all who were in special connection with him at the time he, of course, would not only reveal his own morally noble and soul-commanding character, but earnestly expound that grand system of world-wide philanthropy for which he was in bonds. In this way the gospel would spread in Rome from soldier to soldier, and from the soldiers to the civilians. Perhaps there could have been no way more effective of spreading the gospel than this.
2. By encouraging the work of propagation. "Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear." "There is," says Dr. Barry, "a twofold sense here, corresponding to the twofold division of preachers made below. Those who preached Christ "of contention" trusted in St. Paul"s captivity as giving them scope; those who preached of "good will" found in it a striking example of evil overruled for good, and so gained from it fresh encouragement." The expression, "many of the brethren," of course implies not all, and those who did not were Judaizing Christians and were affected with enmity towards Paul, and would preach in their own spirit and in their own way; whilst the others, "the many," would by the noble conduct of Paul as a prisoner, and by the constantly extending circulation of the gospel through the Prtetorian regiments take encouragement and catch inspiration. Here, then, is an example of the principle of evil being overruled for good. "A strange chemistry of providence this," says Matthew Henry, in his quaint way, "to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle." Three remarks may be offered in relation to this principle.
(1) That the known character of God authorizes the inference that this would be the principle on which he would proceed in the moral management of the universe. It is scarcely possible to entertain the belief that a Being of infinite holiness, possessing a wisdom that nothing can baffle, and a power that nothing can resist, would allow evil to run riot for ever in his empire, and make no effort to subordinate it to the advancement of spiritual excellence and happiness. Shall error triumph over truth, wrong over right, the devil over God? Incredible. Antecedently I am bound to conclude that a time will come when the sun of goodness shall scatter from the heavens every cloud of evil, however widespread and dense.
(2) That the Bible supplies abundant statements to support this belief. We read that the little stone that is, goodness shall not only shatter the colossal image that is, evil but shall itself grow till it becomes a mountain to fill the whole earth. We read of the knowledge of God covering the earth as the waters cover the channels of the great deep. We read of the "restitution of all things." We read of the "kingdoms of this world becoming the kingdoms of our Lord, and of his Christ;" and of things being put into subjection to Christ; of all things working together for good to them that love God," etc.
(3) That the history of the world is a grand exemplification of this principle. The introduction of sin into the world is a tremendous evil; but how much good has come out of it! What glorious manifestations it has occasioned of God! what moral heroes it has been the means of creating amongst men! The crucifixion of Christ was evil in the most gigantic form; but to what good has the infinitely good One turned it! "Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." I rejoice to believe in this principle of good overruling evil; it inspires in me the hope that the time will come when every human intellect shall be freed from error, every human conscience from guilt, every human heart from pain, when all the groans of the human creation shall be hushed in eternal silence, and the flames of all hells extinguished for ever.
II A SPLENDID EXAMPLE FOR THE IMITATION OF PREACHERS. "Some indeed preach Christ even of envy and strife; and some also of good will," etc. Observe:
1. The apostle speaks of two classes in his day. One preached from a factious, or a party, spirit. They preached from "envy and strife." This shows beyond question that the Judaizing party the bitter antagonists of Paul were at work in Rome, preaching in their way the gospel; preaching it, not from pure love to Christ and souls, but to gratify their own factious spirit and to serve their own little sect. A sectarian preaching of the gospel has, alas! ever been common; it is rampant to-day in England men preaching for sects rather than for souls. The other class of preachers in Rome were those who preached of "good will" and "of love." These had in them that love of Christ which constrained them to proclaim the gospel. They had no factious spirit; they were neither of the party of Cephas nor of Paul, but of Christ only; they knew "nothing amongst men save Jesus Christ, and him crucified." Oh that we had more of such preachers in this age! John Wesley, in modern times, was one of the splendid examples of this class of preachers; he broke himself off from all sects, and would, I have no doubt, have recoiled with pain at the idea of a sect ever being formed bearing his name.
2. The apostle"s sublime magnanimity in relation to all preachers. "What then? Notwithstanding, every way, whether in pretense or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." He overlooks the motives that prompt men to proclaim Christ in his exultation in the fact that Christ was preached. The motives belong to God, and he will deal with them; the message is for humanity, and its proclamation by every tongue would render service. Should we not enter into this spirit? If the gospel is preached, whether by Papists or Protestants, Ritualists or Evangelicals, Churchmen or Dissenters, what matters to us so long as it is preached? So long as the clarion sends its blast to warn those who have never before heard of the approaching danger, what matters it whose lungs supply the breath? Let us try to catch the magnanimous spirit of Paul, and to imitate his splendid example in this respect.
"I saw one man, armed simply with God"s Word, Enter the soul of many fellow-men, And pierce them sharply as a two-edged sword, While conscience echoed back his words again,
Till, even as showers of fertilizing rain Sink through the bosom of the valley clod, So their hearts opened to the wholesome pain, And hundreds knelt upon the flowery sod, One good man"s earnest prayer the link "twixt them and God? D.T.
Vers. 12-14. The benefits conferred upon men by the stead, fast confession of our faith.
I ON THE UNCONVERTED. To such it is an evidence of the truth, No witness is more effective than the consistent faithfulness of a professing Christian. Such witnesses for Christ by bravely resisting all inducements to abandon him, and of Christ by manifesting his strength in human weakness. Thus it witnesses to him. It is by such witness that Christ is now to be manifested to the heathen. The Church is the Epiphany star. We cannot now appeal to the evidence of miracles, but we can show the moral miracle of a sinner saved. So long as the Church possesses the Spirit of Christ, so long can we speak the invitation of Philip, "Come and see.
II ON OUR FELLOW-CHRISTIANS. It encourages them to join us in our confession and thus strengthens their grasp of the power of Christ.
III the IMPORTANCE OF OPENLY ACKNOWLEDGING OUR ALLEGIANCE TO CHRIST, such the world will be convinced that he is a living power and not merely a name upon our lips. By such they who are young in faith will be emboldened to declare themselves more positively on his side, and will thus receive more of him. VW.H.
Ver. 12-14. Christianity promoted by being persecuted.
It might naturally have been thought that the arrest of the missionary journeys of St. Paul, and the shock of his imprisonment, would have seriously checked the spread of the gospel. The apostle is anxious that his readers should understand that these apparently untoward events have had the very opposite effect, and this in two ways.
I THE WORK OF ST. PAUL WAS RENDERED MORE EFFECTIVE BY THE VERY PERSECUTIONS HE SUFFERED.
1. The area of his influence was extended. He had long wished to preach the gospel in Rome. (e.g. Rom_1:8-15) Persecution sent him there, The particular circumstances of his residence in Rome further gave him an opportunity of reaching classes of people who would have been almost inaccessible to him if he had gone there as a free visitor. Living among Praetorian soldiers, if not in the Praetorian camp itself, St. Paul was able to preach Christ to the cream of the Roman army. The prisoner became a missionary to his guard, and was successful in winning converts among those stern soldiers.
2. The force of his influence was intensified. He always preached Christ by his life, but never more eloquently than when in bonds for the sake of his great Master. The sight of the brave old man awaiting trial on a capital charge, not only possessing his soul in patience, but rejoicing in tribulation, and earnestly preaching the gospel beneath the very shadow of Nero"s palace, was enough to strike the attention of the most thoughtless.
II OTHER CHRISTIANS WERE INSPIRED WITH GREATER CONFIDENCE AND ENERGY BY THE SIGHT OF THE PERSECUTED APOSTLE. They were made confident through his bonds.
1. The example of St. Paul inspired them. Courage rouses courage. Noble self-devotion calls forth responsive echoes in the hearts of others. We feel ashamed of standing idle while our brother is toiling in the midst of danger and suffering.
2. The success of St. Paul encouraged them. Half-heartedness in missionary efforts comes of unbelief in the real utility of them. When we see the fruitfulness of these efforts we are urged to extend them.
3. The independent action of St. Paul excited the jealousy of some. In Rome, which was a stronghold of Judaic Christianity, the great apostle of the Gentiles preached his more liberal gospel. This greatly disturbed some of the prevailing school. But, unlike their brothers in Corinth, they did not directly oppose the work of St. Paul. They rather proclaimed their own version of the gospel more zealously. In so doing they, being true followers of Christ as well as the apostle they suspected, preached Christ. Thus sectarian rivalry may be overruled for the extension of the gospel. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12, 15 I would ye should understand, brethren
Php_1:12-20
I would ye should understand, brethren
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Ministerial life
Its aim, pursuit, and success, ought to be--
I.
Transparent. This a true ministers--
1. Duty.
2. Desire.
3. Privilege.
II. Familiar to the Church. This--
1. Demanded by their community of interest.
2. Necessary to the growth of their mutual sympathy.
3. His vindication against false rumours and slander.
4. Should ever bring glory to God.
5. Ought to be cultivated, intelligent, and loving. (G. G. Ballard.)
The gospel in Rome
I. The spread of the Gospel through the apostles imprisonment.
1. His imprisonment gave notoriety to the cause for which he was imprisoned.
2. His own soldier guards heard him talk to his visitors, and themselves became the means of extending the cause. As one man relieved another day after day, the whole of the imperial guard was brought under Christian teaching.
3. These guards would make this strange prisoner the theme of many homes in the city.
4. The apostles calmness and consistency began to tell on the Christians themselves.
(1) The Gentile Christians in sympathy with the liberal views of the apostle plucked up heart of grace.
(2) The Jewish Christians envious of the apostles influence doubled their zeal.
II. The unveiling of the apostles heart through the spread of the gospel. We see--
1. His perfect self-forgetfulness. Neither his imprisonment nor the preaching of envy and strife could disturb his confidence in Christ.
2. His large and hopeful charity. Even the Judaizers preached Christ.
3. His spirit of humble and trustful dependence--
(1) On the prayer of the Philippians.
(2) On the supply of the Spirit through Jesus Christ.
4. His thorough and absorbing devotedness to his work. Conclusion:
Note--
1. The power of personal influence.
2. That this influence can, only be sustained by personal union with Christ. (J. J. Goadby.)
The gospel in Rome
The Philippians had expressed through Epaphroditus, no doubt, besides warm sympathy with Paul, anxiety respecting his prospects and those of the gospel. Not merely was there a clog on the great missionary himself, but his persecution was likely to discourage the Roman Christians. He hastens to re assure them.
I. The first result of Gods gracious intervention to make the wrath of man praise Him was that the cause of Pauls imprisonment became extensively known.
1. His bonds were well known as being in connection with Christ. This was no doubt the form in which the cause of his imprisonment would present itself; yet the full and precious force of She in Christ is to be held fast here. It was through his union with Christ--
(1) That the bonds were on his limbs--badges, therefore, not of slavery but of freedom.
(2) That he was prompted by the Spirit of Christ to earnest effort.
(3) That he was sustained by grace to bear his bonds with patience and make them instruments for glorifying God.
2. This was known among the Praetorian guards. He had no privacy day or night, and seeing his purity, patience, gentleness, and kindness, they soon saw that he was no criminal, and felt that his bonds were in Christ.
3. In all other places, to all who knew anything about His imprisonment.
II. The second result was that Pauls example became stimulating.
1. We may infer that in the early Church every member according to his opportunities spoke the word of the Lord. Most of the members of the Roman Church were certainly evangelists. The discoverer of a remedy is bound by humanity to make the remedy known: so surely should he who knows of the Divine physician. In heathen countries evangelism is the immediate fruit of conversion; but also many professing Christians never speak a word for Christ.
2. The observation of the apostles endurance of suffering strengthened the faith of the Church, and spurred them to increased effort. Thus it comes that the blood of the martyrs is the seed of the Church. This was the effect of the death of Stephen; of the persecution of the Waldenses and of the Malagasy.
3. The secret of this is told in the little phrase in the Lord. The man out of Christ can see only the chains and the possibilities of death: the man who is in Christ sees also--
(1) The spiritual grandeur of work such as had brought the apostle to bonds.
(2) The grandeur of suffering for Christ.
(3) The sympathy of Christ with the sufferer.
(4) The growth of religious strength and beauty through the affliction.
4. The preachers were under the influence of strangely divergent motives, but the apostle rejoiced that, however, perfectly or imperfectly, Christ was preached by all. (R. Johnstone, LL. B.)
Pauls sorrows and joys
I. Pauls sorrows. Persecuted--imprisoned--insulted.
II. Pauls joys. The progress of the gospel--the love, courage, and confidence of the brethren--the proclamation of Christ. (J. Lyth, D. D.)
Pauls captivity
I. The first result was that it had been serviceable for the diffusion of the truth among those who otherwise might not have heard of it. Man may be bound but not the Word of God (2Ti_2:9). We may almost trace his rejoicing in his chain (Act_28:20; 2Ti_1:16). They were to him as links of spiritual pearls; his garb of affliction as a robe of beauty because they were manifest in Christ. He was soon seen not to be a political offender or a law breaker, but a humble patient, contented witness for Christ.
II. The second result was that it made those who were already relievers increasingly bold of speech. If he could preach in fetters much more should they preach in freedom. But there is a dark shadow on the picture, Christ was preached from varying motives. Yet the apostle will rejoice that He is preached at all. In the Epistle to the Galatians the preachers of Christ of envy and strife were unsparingly denounced; but here he is not comparing party with party, but Christianity with heathenism. Even an imperfect gospel was precious in view of the nameless corruptions of Rome. The same experience is seen still in mission fields, all minor differences of Church organization and creed dwindle into nothingness in the presence of the hideous corruption of the pagan world. So ought it to be in Christian lands in view of home heathenism. (J. Hutchinson, D. D.)
The gospel furthered by opposition
I. The experience of Paul. He was brought into notoriety--into contact with persons of influence--to Rome the centre human power--had leisure to write his Epistles.
II. The experience of all believers. Nothing happens by chance--all things are overruled by Christ--we should therefore gladly toil and suffer in His cause. (J. Lyth, D. D.)
Things concerning himself
Knowing the deep solicitude of the Philippians, but not to what extent they may have been misinformed as to his imprisonment, he makes haste to set their minds at rest. But if we expect that he will dilate upon the details of his external fortunes, or open the secrets of his prison house, we shall be disappointed. What little may be recovered of these must be gathered from other sources.
I. There can be no doubt that St. Paul here refers to that imprisonment with which the Book of the Acts closes. Regard this event--
1. Under the purely human aspect. Three times in his life was St. Paul, as he gloried in saying, a prisoner of Jesus Christ, besides bonds oft. The first was at Caesarea, when he pleaded his own and his Masters cause, and claimed the right of a Roman citizen to appeal unto Caesar. In this he gratified one of the deepest desires of his heart. I must see Rome. It was his holy ambition to carry the gospel to the centre of the world. The Lord ratified the desire of his heart. As thou hast testified of Me in Jerusalem, so shalt thou bear witness in Rome. But His Master had not indicated that He was to go bound. Apostles, like ourselves, must wait for the unfoldings of providence. He reached Rome and was subjected to mild restraint. During two years he was kept in suspense: then he seems to have been dismissed, but returned again after a few years mission to the West, to the same place, and was beheaded. All this is what he meant by the things that concern me. As to those details we should have been so glad to receive, about himself and the Roman Church, he is silent, perhaps because his letters were closely watched.
2. When he lays the stress on have fallen out rather, he gives us a hint of another side of the matter. The hand of God had been leading him in a way he knew not. It was not Paul alone who had appealed unto Caesar, but Christ in him and Christs cause. It was part of the manifold wisdom of God that he should consolidate the Church in Rome. St. Pauls special revelation of truth--my gospel--was necessary to the perfection of evangelical teaching, and therefore was he, not Peter, sent to Rome.
II. Rather unto the furtherence of the Gospel. The apostles imprisonment had positively tended to promote the kingdom of Christ.
1. Generally this had been the case. Paul was still the centre of the European gospel, and had time and opportunity now for a calm survey of the whole estate of Christs Church. His spirit was surrendered to the undisturbed influence of meditation and prayer. What the three great Epistles--Ephesians, Colossians, and Philippians--owe to this seclusion, those who study them may conjecture. Certain it is they have tended greatly to the furtherence of the gospel.
2. More particularly his bonds have promoted the gospel--
(1) By being made known through Rome in their connection with the Redeemer. He was known, marked, inquired about as the most eminent representative of Christianity to the army and to great numbers who assembled in his own hired house.
(2) By their effect in stimulating others to preach Christ.
(a) The first class of these preachers are described as feeling the good influence of the apostles bonds in two ways: first they were inspired with boldness by his Christian endurance; secondly, their love to the cause of Christ was increased by their sympathy with his devotion as set for the defence of the gospel.
(b) But these bonds stirred up a different class of preachers; the weak brethren of whom he speaks as exerting so much influence in Rome (Rom_14:1-23). Weak in faith and scrupulosity, but strong in prejudice and bitterness, who thought that by preaching a more contracted gospel, they would add bitterness to his bonds. As a confederate company they were actuated by strife and faction; being only in a minority, they sought to increase their numbers and raise a party that would neutralize this Gentile gospel.
3. By a remarkable expression St. Paul declares his self-forgetting concentration of heart on the furtherance of Christs gospel (verse 18).
(1) The exclamation, What then, shows that he has something to say which demands, as it were, an apology to himself and others; but he boldly goes on to give the ground of his rejoicing and his condemnation of every impure motive in the preaching of Christ.
(2) This rejoicing is--
(a) His pure and loyal exultation that by all means the name of Christ was more widely proclaimed.
(b) His gladness that what was mingled with so much private disquietude would issue in the furtherance of his own salvation. Fidelity to public duty must go hand in hand with trembling solicity for individual fidelity.
(c) To what did he look for personal assurance and establishment in grace? Not to any guaranteed apostolical prerogative; not to the long-disciplined, strength of his moral nature; but to the common heritage of all Christians--the supply of Christs Spirit through the prayers of his fellow saints united with his own. (W. B. Pope, D. D.)
The triumphs of the gospel
I. Continue in spite of oppression.
II. Are secured by opposite agencies.
III. Are a source of joy to its adherents. (J. Lyth, D. D.)
The things that have happened unto me have fallen out rather unto the furtherance of the gospel--The Philippians looked upon the imprisonment as a calamity; Paul assures them that it was an element of prosperity. This shows how much our estimate of men and things depends upon the angle from which we conduct the examination. Circumstances are often the only lexicons which can determine the meaning of words. Ruin at Philippi meant coronation at Rome. Much depends on the plane of vision as well as upon optical power. There is a germ of prophecy here. By and by we shall see life from higher standpoints. It is better for the student to study his dark problems at Rome than at Philippi. Circumstances the most untoward may in reality be advancing the Divine kingdom. Every purpose of God may be thwarted, but the outcome of the ages will show that Gods great plan has been realized.
I. Gods providence is not to be interpreted in fragments.
II. The moral is higher than the personal. Paul is in prison; the gospel is free.
III. The bonds of one man may give inspiration to the liberty of another (verse 14).
IV. The spread of the Gospel depends upon no one man.
V. Even the afflicted have a mission. (J. Parker, D. D.)
Bonds in Christ
I. Cannot arrest the spread of the Gospel.
II. Are the promise of future glory.
III. Are more honourable than an imperial crown, for--
1. They are worn in the service of the King of kings.
2. Worn in royal spirit.
3. Made the means of confirming others.
4. Overruled for the extension of the kingdom. (J. Lyth, D. D.)
Pauls bonds in Christ exhibited
I. His own moral blamelessness.
II. His self devotion to Christ.
III. His real dignity. The omen of civil degradation was the sign of his relationship with the Lord of the universe.
IV. His moral freedom. (G. G. Ballard.)
The ministry of Paul the prisoner
I. The things that have happened unto me (see history of Paul as the prisoner of Jesus Christ, Act_21:1-40; Act_28:1-31)
1. Popular tumult in Jerusalem.
2. Apprehension by Lysias, bound and ordered to be examined by scourging.
3. Placed at the bar of the Sanhedrim and ordered to be smitten on the mouth by the High Priest.
4. Conspiracy against his life, exposed, defeated.
5. Taken prisoner to Caesarea. Tried before Felix. Then before Festus, afterwards before Agrippa and Berenice.
6. Appeals to Caesar, shipwrecked, arrives at Rome.
7. In Rome delivered to the captain of the guard, permitted to dwell by himself with a soldier that kept him (Act_28:30-31) for two years.
II. Have fallen out rather unto the furtherance of the Gospel. The development of events in a consecrated life--
1. Is the work of an overruling Providence.
2. Produces startling results, disappointing alike to the hopes of enemies and the fears of friends.
3. Whatever may be its starting point, attains its end in the advancement of the gospel.
4. Illustrates how moral principles when tried in suffering become mighty forces in the worlds evangelization.
5. A pledge that suffering with Christ shall be followed by a fellowship of glory. (G. G. Ballard.)
The powerlessness of persecution
I. Persecutions further rather than hinder the Gospel. In all ages the Church has been increased rather than diminished by them (Exo_1:1-22; Dan_3:1-30). When Christ was crucified they thought they had rooted out His name and doctrine forever; but by the Cross the kingdom was established.
II. How comes this to pass? Not by the intentions of enemies, nor the virtue of the saints sufferings.
1. By the power of Christ (Psa_2:1).
2. When men see the saints undauntedness, their patience, the power of God strengthening them, and their triumph over death, their very example brings many into the Church.
3. The Word of God is not bound, though the preacher may be (2Ti_2:9).
III. The use.
1. To be comforted in all our troubles which the wicked raise up against us, if the gospel is advanced thereby.
2. To condemn the faintness and backsliding of many in troubles (Luk_14:26-27).
3. Not to doubt of the truth or dislike professors when they are persecuted. (H. Airay, D. D.)
Christian boldness
I. The result of a firm confidence in the Lord.
II. Increases upon the approach of persecution.
III. Necessary to true witness bearing. (G. G. Ballard.)
Expectations unexpectedly fulfilled
Paul was in Rome. His earnest wish was gratified, but how differently from what he had expected. But he did not murmur. All had happened for the furtherance of the gospel. Let us look at the circumstances by which, notwithstanding his imprisonment, his original expectations were now unexpectedly realized. Consider--
I. The amount of liberty granted him. For some unknown reason, instead of being shut up within the Praetorian barracks, he was permitted to dwell in a hired lodging of his own, and receive all who might come to him. He was not forbidden to preach to his visitors, and many would go away deeply impressed.
II. The additional efficacy given to his preaching by his bonds. He was kept under strict guard, being chained to a Roman soldier. It might have been thought that had he been allowed to go unfettered he might have accomplished more. But the fact of his bondage drew multitudes who might otherwise not have heard him, and his chains were a token of his sincerity. It became manifest that his bonds were in Christ and that he was not afraid of imprisonment or death. Onesimus was but one of many begotten by his bonds.
III. Into what unexpected quarters his influence penetrated. Had a Roman Christian previous to Pauls coming been asked what section of the population would be the last to feel the power of the gospel he would probably have pointed to the rude, hardened soldiers who were in attendance on Nero. But Paul comes and lo! the praetorium is one of the first places to feel his influence.
IV. How his imprisonment influenced many of those who were already preaching the Gospel. We might have thought that the sight of Pauls chains would depress. Instead of this it quickened their zeal. Let us learn a lesson of hope in God.
1. For the progress of His kingdom.
2. For our own welfare. (T. C. Finlayson.)
Irresistible moral influence
Moral influence springing from and devoted to Christ resists all mere physical and local restrictions. Pauls moral influence exerted a mighty power.
I. Under the most disadvantageous circumstances--in bonds.
II. With a very limited opportunity--one soldier daily.
III. Upon a class of mind and heart not easily impressed, viz., the guard which had charge of him, a prisoner.
IV. Throughout the city--notwithstanding the restraints of his own hired house.
V. Reaching the further field, by first fully cultivating the one at hand. (G. G. Ballard.)
The furtherance of the gospel
Progress--the figure is perhaps military. As the progress of armies is facilitated by the cutting down of obstructing trees, so trials were but the means of cutting down all hindrances to the onward march of the truth. (J. Hutchinson, D. D.)
Hindrances as helps
The Boers determined opposition to Livingstones purpose to evangelize by native teachers occasioned his continued efforts to penetrate westward until he crossed the continent, and committed himself fully to his great life work as a missionary explorer. (J. F. B. Tinling, B. A.)
Unfavourable circumstance, may be turned to advantage
In one place near the Hospice of St. Bernard, I met with a curious natural conservatory. The under surface of the snow having been melted by the warmth of the soil, which in Alpine regions is always markedly higher than that of the air, was not in contact with it. A snowy vault was thus formed, glazed on the top with thin plates of transparent ice; and here grew a most lovely cushion of the Aretia Helvetica, covered with hundreds of its delicate rosy flowers, like a miniature hydrangea blossom. The dark colour of the soil favoured the absorption of heat; and, prisoned in its crystal cave, this little fairy grew and blossomed securely from the very heart of winter, the unfavourable circumstances around all seeming so many ministers of good, increasing its strength, and enhancing its loveliness. (C. H. Spurgeon.)
The advantage of disadvantage
I never had in all my life so great an inlet into the Word of God as now. Those Scriptures that I saw nothing in before are made in this place and state to shine upon me. I have seen that here which I am persuaded I shall never in this world be able to express. (John Bunyan, in Bedford Jail.)
Character of St. Pauls captivity
The degree of restraint put upon a person labouring under a criminal charge was determined by various circumstances: by the nature of the charge itself, by the rank and reputation of the accused, by the degree of guilt presumed to attach to him. Those most leniently dealt with were handed over to their friends, who thus became sureties for their appearance; the worst offenders were thrown into prison and loaded with chains. The captivity of St. Paul was neither the severest nor the lightest possible. By his appeal to Caesar he had placed himself at the emperors disposal. Accordingly on his arrival at Rome he is delivered over to the prefect of the praetorians under whose charge he remained throughout his captivity. He represents himself as strictly a prisoner; he speaks again and again of his bonds. At times he mentions his coupling chain. According to Roman custom he was bound by the hand to the soldier who guarded him, and was never left alone day or night. As the soldiers would relieve guard in constant succession, the praetorians one by one were brought into communication with the prisoner of Jesus Christ, and thus he was able to affirm that his bonds had borne witness to the gospel throughout the imperial regiment. On the other hand his confinement was not so severe as this, standing alone, might seem to imply. It is certain that all had free access to him, and that he was allowed to converse and write without restraint. He was not thrown into prison, but lived in rooms of his own. When he first arrived he was taken to temporary lodgings: either to a house of public entertainment, or to the abode of some friend. But afterwards he rented a dwelling of his own, and there he remained apparently till his release. (Bishop Lightfoot.)
Who could see without emotion that venerable form subjected by iron links to the coarse control of the soldier who stood beside him? How often must the tears of the assembly have been called forth by the upraising of that fettered hand, and the clanking of the chain which checked its energetic action. (Conybeare and Howson.)
Good out of evil
The cloud, while it obscures the sun, sends down the fertilizing shower. This theatre was prepared for his punishment, and it became the scene of his triumph. This persecution, which was intended to cover him with shame, overwhelmed him with honour; it was to blacken and wither his name, and it rendered it illustrious in the first city and in the most superb court in the universe. Oh the vanity of the thoughts of the wicked! Oh the admirable wisdom of the providence of God! He causes the Jew to open the apostles mouth, when he thinks that he is closing it, and makes him spread his voice throughout the world, in desiring to banish him from Judea. He had formerly conducted Joseph to the highest pitch of glory in the same way, through the fury of his unnatural brethren. Persecution, slavery, and imprisonment had also been as it were the ladders to his prosperity. Since then He has always in the same way used them in the conduct of His people, overthrowing the designs of His enemies, and turning the artifices of their malice, and the excess of their fury, directly contrary to their intentions; multiplying His Church by the deaths and massacres which seemed likely to destroy it; lighting His gospel by those very means which appeared likely to extinguish it; and drawing the brightest glory of His servants from their deepest disgrace. (J. Daille.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v12 Chapter 3
Chapter 3
HOW THE PHILIPPIANS SHOULD THINK OF PAUL AT ROME.
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Php_1:12-20 (R.V.)
HAVING poured out his feelings about those dear friends and children in the Lord at Philippi, the Apostle recognises corresponding feelings on their part towards him. These. must naturally be feelings of anxiety to know how it was with him in body and spirit and how far he had been protected and sustained amid the dangers and sorrows of a prisoners lot. On this then he is glad to be able to give them good tidings. He can do so, because he is in the hands of a wonder-working Lord, who turns the shadow of death into the morning. Hence his history as well as theirs (Php_1:11) is moving towards the glory and praise of God.
The Apostles affairs had seemed to be full of trial to himself, all the more that they bore so discouraging an aspect towards the cause to which he was devoted. He had been for years a prisoner. The work of preaching to the Gentiles the unsearchable riches of Christ had been stopped, except as the narrow opportunities of a prisoners life offered scant outlets for it. He had, no doubt, his own share of experiences tending to depress and embitter: for in his day philanthropy had not yet done much to secure good treatment for men situated as he was. Still more depressing to an eager soul was the discipline of delay, the slow, monotonous months passing on, consuming the remainder of his life, while the great harvest he longed to reap lay outside, uncared for, with few to bring it in. Meanwhile even the work done in Christs name was largely taking a wrong direction; those who under the Christian name preached another gospel, and perverted the gospel of Christ, had a freer hand to do their work. Paul, at least, had no longer the power to cross their path. Ground on which he might have worked, minds which he might have approached, seemed to be falling under their perverting influence. All this seemed adverse-adverse to Paul, and adverse to the cause for which he lived-fitted therefore to awaken legitimate concern; fitted to raise the question why Gods providence should thus depress the heart and waste the life of an agent so carefully prepared and so incomparably efficient.
Most likely these things had tried the faith of Paul himself, and they might distress and perplex his loving friends at Philippi. It was right to feel that these providences were trying; but one might be tempted also to conclude that they were in every sense to be lamented. So much the better it was, therefore, that the Apostle could testify how here also all things were working for good, and in particular were turning out to be for the furtherance of the gospel. This was taking place in two ways at least.
First, Pauls imprisonment had become the means of bringing to the knowledge of the gospel many who were not likely ever to hear of it in any other way; for his bonds had become manifest in Christ in the Praetorium, and in all other places. The precise meaning of the several words here used has become matter of discussion; but the general result is much the same whatever view is taken of the matters debated. The word translated "palace" in the Authorised Version (Marg. Caesars Court) may perhaps refer to the quarters of the guard, in the immediate neighbourhood of the palace. Prisoners whose cases were in a special manner reserved to the Emperor were sometimes confined there. And Paul, whether actually confined there or not, must have come into contact with the troops stationed there, for we know he had been delivered to the captain of the Act_28:16. Then the "all others" (Marg. of A.V) may probably mean the rest of the Emperors household, {comp. Php_4:22} and would naturally be connected with it in the minds of men, so that a mere indication like this was enough. For, in a military system such as that of the Empire was, the soldiers and officers of the guard formed an important part of the household. That household, however, was an immense affair, including hundreds or even thousands of persons-mostly freedmen or slaves, performing all sorts of functions.
Paul, then, in charge of the guard, coming in contact with individuals belonging to the various reliefs which successively had him in custody, spoken of as one reserved to the judgment of the Emperor himself, became known throughout the quarters of the guard, and to persons of the household of every rank and class. In point of fact we know and can prove from evidence external to the Bible that a few years later than this (perhaps even earlier than this) there were members of the household who were Christians. Before the end of the century a branch of the family which then occupied the imperial throne seems to have joined the Church, perhaps through the influence of a Christian nurse, who is commemorated in an inscription still preserved.
But how did his bonds "become manifest in Christ"? The words no doubt mean that he became known extensively as a man whose bonds, whose imprisonment, was for his adherence to the name and doctrine of Jesus Christ. Let us consider how this would come about.
There might, at first, be universal indifference with reference to the cause of this prisoners confinement. When his character and statements led to some curiosity about him, men might find it difficult to understand what the real nature of this mysterious case could be. For while the charge, whatever form it took, was not yet a common one, we may be very sure that the man struck people as profoundly different from ordinary prisoners. For ordinary prisoners the one thing desirable was release; and they employed every artifice, and exhausted every form of influence and intrigue, and were prepared to sacrifice every scruple, if only they could get free. Here was a man who pleaded for truth; his own freedom seemed to be quite secondary and subordinate. So at last men came to an understanding, more or less, of the real cause of his bonds. They were bonds for Christ. They were the result of his adherence to the faith of Christs resurrection, and to the truths which that great event sealed. They were connected with a testifying for Christ which had brought him into collision with the authorities of his own nation, which had set on Jews "everywhere" to "speak against" him. {Act_28:22} And in his imprisonment he did not lay down his testimony, but preached with all his heart to every man who would hear him. This state of things dawned upon mens minds, so far as they thought about him at all; it became clear; it was "manifest in the Praetorium, and to all the others."
One influence was at work which would at least direct attention to the case. There were certain Jews in the household; there were also Jews in Rome who made it their business, for their worldly interest, to establish connections in the household; and about this time Jewish influence rose to the person, nearest to Nero himself. There was therefore a class of persons in the household likely to feel an interest in the case. And on these most likely the influence of Jewish religious authorities would be exerted to produce an unfavourable opinion of Paul. It would be felt desirable that the Jews of the household should think of Paul as no loyal Jew, as a seditious person, and of his opinions as not legitimately pertaining to Jewish religion-as a religious belief and practice which Judaism repudiated and denounced. Thus, while Pauls case might begin to influence the guard, because members of it were personally in contact with him, in the rest of the household there was a class of persons who would feel an interest in discussing his case. One way or another, some impression as to the peculiar character of it was acquired.
Now think how much was done when some view of the real nature of Pauls bonds had been lodged in the minds of these men. Think what an event that was in the mental history of some of these heathens of the old world. Paul was, in the first place, a man very unlike the ordinary type of movers of sedition. It seemed that his offence stood only in religious opinions or persuasions; and that itself, precisely in Neros days, was a little singular to figure as the ground of political imprisonment. He was persecuted and endangered for his faith, and he neither denied nor disguised that faith, but spent all possible pains in proclaiming it. This was new. He had a faith, resting professedly on recent facts, which he proclaimed as indispensably necessary to be received by all men. This was new. He seriously told men, any man and every man, that their welfare must be attained through their being individually transformed to a type of character of the unworldliest type; he could press that alike on sordid Jews and gay young officers. This was new. He was a man who, in place of the ordinary anxieties and importunities of at prisoner, was ever ready to speak and plead in behalf of Christ that singular young Jew who had died thirty years before, but whom Paul affirmed to be alive. And in all this, however it might strike one as foolish or odd, there were tokens of an honesty, a sanity, and a purity that could not be explained away. All this struck men who stood near the centre of a world falling many ways into moral ruin, as something strange and new. Pauls own explanation of it was in the one word "Christ." So his bonds were manifest in Christ.
A few of them might have heard previously of Christianity as a new and a malignant superstition. But another conception of it reached them through the bonds of Paul. This imprisoned man was a fact to be accounted for, and a problem to be solved. In him was an influence not wholly to be escaped, an instance that needed a new interpretation. Many of them did not obey the truth, some did; but at least something had become manifest that could not easily be got rid. of again, -the beginning, in their case, of that leaven which was eventually to revolutionise the thinking and feeling of the world. Remember also that most of these were men to whom Paul at liberty, speaking in synagogues and the like, would have found no access, nor would he have come near the circles to which their influence extended. But now, being imprisoned, his bonds became manifest in Christ.
Thus does it often come to pass that what seems adverse proves to be on our side. Fruit is not always borne most freely when the visible opportunities of labouring are most plentiful. Rather the question is, how the opportunities given are employed, and how far the life of the labourer bears witness of the presence and power of Christ.
But besides the direct impression on those who were outside, arising from the fact of Pauls imprisonment, it became the means of stimulating and reinforcing the labours of other Christians (Php_1:14). It is not hard to see how this might be. From Pauls bonds, and from the manner and spirit in which they were borne, these brethren received a new impression as to what should be done and what should be borne in the service of Christ. They were infected with the contagion of Pauls heroism. The sources of Pauls consecration and of his comfort became more real to them; and no discouragement arising from pain or danger could hold its ground against these forces. So they waxed confident. While dangers that threaten Christians are still only impending, are still only looming out of the unknown future, men are apt to tremble at them, to look with a shrinking eye, to approach with a reluctant step. Now here in the midst of those Roman Christians was Paul, in whom were embodied the trouble accepted and the danger defied. At once Christian hearts became inspired with a more magnanimous and generous spirit. Wherever dangers and hardships are endured, even apart from Christianity, we know how prompt the impulse is to rush in, to give help, and to share burdens. How much more might it be so here.
Not that the impulse to evangelistic earnestness, arising from Pauls presence in Rome, was all of this kind. It was not so. Some preached out of good will, in full sympathy with the spirit that animated Pauls own labours and sustained him in his trials. But some preached Christ out of envy and spite, and supposed to add affliction to his bonds. How are we to fit this into our notions of the Primitive Church?
The truth is that, ever since the gospel began to be preached, unworthy motives have combined with worthier in the administration and professed service of it. Mixture of motive has haunted the work even of those who strove to keep their motives pure. And men in whom lower motive and worse motive had a strong influence have struck into the work alongside of the nobler and purer labourers. So if has pleased God to permit; that even in this sacred field men might be tried and manifested before the judgment of the great day; and that it might be the more plain that the effectual blessing and the true increase come from Himself.
More especially have these influences become apparent in connection with the divisions of judgment about Christian doctrine and practice, and with the formation of parties. The personal and the party feelings have readily allied themselves, in too many men, with a self-regarding zeal and with envy or spite. And where these feelings exist they come out in other forms besides their own proper colours and their direct manifestation. More often they find vent in the way of becoming the motive power of work that claims to be Christian-of work that. ought to be inspired by a purer aim.
There were, as we all know, in the Church of those days powerful sections of professed believers, who contested Pauls apostleship, questioned his teaching, and wholly disliked the effects of his work. Perhaps by this time the strain of that conflict had become a little less severe, but it had not wholly passed away. We call these persons the Judaisers. They were men who looked to Jesus Christ as the Messiah, who owned the authority of His teaching, and claimed interest in His promises. But they insisted on linking Christianity to Jewish forms, and rules, and conditions of law-keeping, which were on various grounds dear and sacred to them. They apprehended feebly the spirituality and Divineness of Christs religion; and what they did apprehend they wished to enslave, for themselves and others, in a carnal system of rules and ritual that tended to stifle and to bury the truth. With this there went a feeling towards Paul of wrath, fear, and antipathy. Such men there were in Rome. Possibly there might even be a Christian congregation in the city in which this type prevailed. At any rate, they were found there. Before Pauls coming no very remarkable nor very successful efforts to spread abroad the gospel in that great community had been going on. But Pauls arrival made men solicitous and watchful. And when it was seen that his presence and the enthusiasm that gathered round him were beginning to give impulse and effect to the speaking of the word, then this party too bestirred itself. It would not-could not-op-pose the carrying of the message of Christ to men. But it could try to be first in the field; it could become active, energetic, dexterous, in laying hold of inquiring and susceptible persons, before the other side could do so; it could subject Paul to the mortification, the deserved mortification, of failure or defeat, so far as these would be implied in his seeing the converts going to the side which was not his side. Evangelistic zeal awoke on these terms, and bestirred itself. And sheaves that in other circumstances might have lain untended long enough, were gathered now.
This very same spirit, this poor and questionable zeal for Christ, still works, and does so plentifully. The activities of Churches, the alertness of mission societies and agencies, still partake, in far too many instances, of this sinister inspiration. We ought to watch against it in ourselves, that we may overcome the evil and grow into a nobler temper. As regards others, we may, in special cases, see the working of such motives clearly enough, as Paul saw them at Rome. But usually we shall do well, when we can, to impute the work of others to the better side of their character; and we may do so reasonably; for as Christian work is far from being all of it so pure and high as we might desire, on the other hand, the lowly and loving temper of Christs true followers is very often present and operative when it is not easy for us to see it. Let us believe it, because we believe in Him who worketh all in all.
Now the Apostle, looking at this, is glad of it. He is not glad that any men, professing Christ, give way to evil and unchristian tempers. But he is glad that Christ is preached. There were cases m which he vehemently contended with such persons-when they strove to poison and pervert Christians who had learned the better way. But now he is thinking of the outside world; and it was good that the making known of Christ should gather strength, and volume and extension. And the Apostle knew that the Lord could bless His own message, imperfectly delivered perhaps, to bring thirsty souls to Himself, and would not fail in His unsearchable wisdom to care for those who came, and to lead them in the ways He thought best. Let Christ be preached. The converts do not belong to the denominations, but first of all to Christ. Neither is it appointed that the denominations shall permanently hold those whom they bring in; but Christ can hold them, and can order their future in ways we cannot foretell.
It is not true that the preaching of Christ serves no purpose and yields no fruits, in cases where it is not carried on in the right or the best spirit. Indeed, God honours the pure, loving, lowly hearts, which He has Himself cleansed; they are appropriate agents for His work, and often receive a special blessing in connection with it. But God is not tied up to give no success to men acting under wrong motives: at least, if we are not to say He gives the success to them, yet in connection with them He is well able to take success to Himself. Through strange channels He can send blessings to souls, whatever He gives or denies to the unworthy workmen. But perhaps the success which attends such preachers is not remarkable nor very long continued. Souls truly gathered in will soon get beyond their teaching. At any rate, it is a poor business to be serving Christ upon the devils principles. It cannot be good for us-whatever good may sometimes come thereby to others. Let us purge ourselves from such filthiness of the flesh and of the spirit.
"Christ is preached." How glad the Apostle was to think of it! How he longed to see more of it, and rejoiced in all of it that he saw! One wonders how far the thoughts and feelings associated with these words in Pauls mind find any echo in ours. Christ is preached. The meaning for men of that message, as Paul conceived it, grew out of the anguish and the wonder of those early days at Damascus, and had been growing ever since. What might Christ be for men?-Christ their righteousness, Christ their life, Christ their hope; God in Christ, peace in Christ, inheritance in Christ; a new creature, a new world; joy, victory-above all, the love of Christ, the love which passes knowledge and fills us with the fulness of God. Therefore also this was the burning conviction in Pauls soul-that Christ must be preached; by all means, on all accounts, Christ must be preached. The unsearchable riches of Christ must be proclaimed. Certainly, whoever might do or not do, he must do it. He was to live for nothing else. "I Paul am made a minister of it." "Woe is unto me if I preach not the gospel."
Lastly, as to this, not only does he rejoice that Christ is announced to men, but he has an assurance that this shall have a happy issue and influence towards himself also. What is so good for others shall also be found to contribute an added element of good to his own salvation; so good and rich is God, who, in working wide results of Divine beneficence, does not overlook the special case and interest of His own servant. This work, from which the workmen would shut Paul out, shall prove to pertain to him in spite of them; and he, as reaper, shall receive here also his wages, gathering fruit unto life eternal.
For it is characteristic of this Epistle {Php_2:17; Php_4:10; Php_4:18} that the Apostle reveals to his Philippian friends not only his thoughts concerning the great objects of the gospel, but also the desires and hopes he had about his own experience of deliverance and well-being in connection with the turns and changes of progressive providences. Here, it is as if he said: "I confess I am covetous, not a little covetous, to have many children in Christ; I would fain be a link in many a chain of influences, by which all sorts of persons are reached and blessed in Christ. And here where I sit confined, and am also the object of envy and strife that are solicitous to baffle me, I can descry ties forming between my influence in my prison and results elsewhere with which I seem to have little to do. I can claim a something of mine, granted me by my Lord, in the Christianity of those who are kept far from me, and taught perhaps to doubt and dislike me. If I in my prison experience can but live Christ, then all sorts of effects and reactions, upon all sorts of minds, will have something in them that accrues as fruit to Christ-and something also that accrues as my Lords loving recognition of me. Only do you pray-for this is a great and high calling-pray, you who love me, and let the Lord in answer plentifully give His Spirit; and then, while I lie here in the imprisonment which my Lord has assigned to me, and in which He vitalises me, oh how fruitful and successful shall my life be; what gain and wealth of salvation shall be mine! There shall be fruit for an Apostle still, coming in ways I cannot follow; and in it, and with it, the confirmation and deepening of my own eternal life. It shall turn to my salvation."
So the eager Apostle, caged and cabined, triumphed still in Christ, assured that there was a way of dealing with his Lords will, discouraging as that might seem, in which it would reveal both enlargement for the Kingdom and the most loving enrichment also for himself.
This is a commonplace of Christianity. Christians trust in Christ to cause all to work for good. They know He can impart His most precious gifts through what seem adverse providences. But it is a memorable embodiment of this conviction that meets us in the Apostles confidence, that when Christs providence outwardly stops his work, it not the less pertains to Christs wisdom to continue and extend his usefulness. The applications of the same principle to various cases in which Christians are trained through disappointment are inumerable. But mostly, even when, in a way, we are open to the lesson, we take it too easily. We forget that here also it is Christlike life and life in Christ that proves so fruitful and so happy. We do not apprehend how great a thing it is-what prayer it asks-what supply of the Spirit of Jesus Christ. For the Apostle, as we learn from what presently follows, this blessing came in the line of "earnest expectation and hope." It was not an exceptional effort of faith which awoke in him so firm a confidence about his circumstances at Rome, and was rewarded so manifestly. His whole life was set on the same key. He applied to that Roman experience the same mode of view which he strove to apply to every experience. This was his expectation-he was on the outlook for it-and this his hope, that not only in one great crisis, but all along his pilgrimage, his life should eventuate one way-should shape into glory to Christ. His whole life must turn out to be a loving, believing, effectual manifestation of the greatness and goodness of Christ. This was what rose before his mind as Success in Life. His thoughts, his prayers turned this way. As some mens minds turn spontaneously to money, and some to family prosperity, and some to fame, and some to various lines of recreation or of accomplishment, so Pauls turned to this. And in this world of failure and disappointment, success welcomed him and gladdened him. His would have been the nobler life even if its expectation had been disappointed. But this is the life which cannot fail, because God is in it.
There is a great admonition here for all of us who profess to be followers of Christ. Our line of service may not be so emphatically marked out for distinction, for special and exceptional eminence of doing and suffering, as Pauls was. But for every believer the path of service opens, however commonplace and undistinguished its scenery may be. And in some of its stages it takes, for all of us, the peculiar character, it assumes the distinguishing features which mark it out as Christian. Here, in Paul, we see the spirit that should inspire service, should make thee strength, the peculiarity, the success of it, should be the quickening and gladdening influence of its efforts and its prayers. This ought to be for us also the longing outlook and the hope.
Let us note also, before we pass on, that the Lords personal kindness to ourselves is matter of legitimate rejoicing and legitimate desire. That may be gathered from almost every verse. There have been persons who conceived that a true Christian is to be so occupied with the thought of Gods glory and wills or so occupied with the weal of others, as to have no personal desires or interests at all. This is a mistake. One of the most intimate and special channels in which the glory of God and the revelation of it are secured, is in the expression of His good will to His childs own heart. This is the privilege of faith, to cherish the expectation that His glory and our good are to agree well together. Only, as to the latter, let us leave it to Him how it is to come to pass; and then it will come divinely and wonderfully. "The Lord is my shepherd, I shall not want."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv12–18 12–14. I would ye should understand. No doubt the…
12–14. I would ye should understand. No doubt the Philippians grieved greatly that he was a prisoner, but he assures them that all things have turned to the furtherance of the gospel. He has been given an opportunity to reach those whom otherwise he never could have had access to.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v12 Php_1:12. The things which happened unto me.—Precisely the same…
CRITICAL AND EXPLANATORY NOTES
Php_1:12. The things which happened unto me.—Precisely the same phrase as in Eph_6:21; is translated “my affairs” (so Col_4:7). These circumstances were such as naturally would fill the friends of the apostle with concern for him personally. As to the effect on the spread of the gospel—ever St. Paul’s chief solicitude—they had been apprehensive. Rather unto the furtherance.—Not to the hindrance, as to your fears seemed likely. It is the same triumphant note which rises, in a later imprisonment, above personal indignity and suffering. “I may be bound, the message I bear is at liberty” (2Ti_2:9).
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Php_1:13. Bonds in Christ are manifest.—R.V. “bonds became manifest in Christ.” It is not simply as a private prisoner that he is bound; it is matter of public note that he is bound for Christ’s sake. In all the palace.—R.V. text, “throughout the whole prætorian guard.” R.V. margin, “in the whole prætorium.” “The best supported meaning of ‘prætorium’ is—the soldiers composing the imperial regiments” (Lightfoot). “The barracks of the imperial body-guard” to whose “colonel” Paul was given in charge on his arrival in Rome (Act_28:16)” (Meyer). “As the soldiers would relieve guard in constant succession, the prætorians one by one were brought into communication with ‘the prisoner of Jesus Christ’ ” (Lightfoot). In all other places.—The italicised places of the A.V. text must be dropped; the margin is better. A loose way of saying “to others besides the military.”
Php_1:14. Confident by my bonds.—The bonds might have been thought to be sufficient to intimidate the brethren; but the policy of stamping out has oftener resulted in spreading the gospel.
Php_1:15. Some indeed preach Christ even of envy and strife.—Not some of the brethren emboldened by the apostle’s chain, perhaps, although one sees no reason why the Judaisers would not, with redoubled energy, spread their views when he whom they so violently opposed was for the time being silenced, as they imagined. “Of envy.” Lightfoot refers to the saying of the comic poet Philemon with its play on the word, “Thou teachest me many things ungrudgingly because of a grudge” (on account of envy). The glaring in consistency of preaching a gospel of goodwill from such a motive as envy, the Worst form of ill-will, must be closely observed here.
Php_1:16-17.—These verses are transposed in R.V.; the order of the A.V. is against decisive testimony (Meyer).
Php_1:16. To add affliction to my bonds.—“To make my chains gall me,” Lightfoot strikingly translates. One can almost imagine St. Paul starting up, and straining at the wrist of the soldier to whom he was chained, as he hears of the intrigues of a party whose one object it was to impose an effete ritual on men called to liberty in Christ.
Php_1:17. For the defence of the gospel.—Many a man in the apostle’s place would have found himself absorbed by the question how best to make a good defence of himself.
Php_1:18. Whether in pretence, or in truth, Christ is preached.—St. Paul evidently thinks the imperfect knowledge of Christ preferable to heathen ignorance of Him. The truth is mighty enough to take care of itself, without any hand that shakes with nervous apprehension to steady its ark. St. Paul is beforehand with our method of keeping a subject before the notice of the public. The policy of “never mentioning” was what St. Paul regarded as fatal.
MAIN HOMILETICS OF THE PARAGRAPH.—Php_1:12-18
The Gospel Irrepressible—
I. Notwithstanding the circumscribed opportunities of its agents.—
1. Their sufferings for the gospel call attention to its claims. ‘The things which happened unto me have fallen out rather into the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places” (Php_1:12-13). It might seem to the Philippians that the imprisonment of Paul would be unfavourable to the gospel and prevent its spread. He shows there was no ground for that fear; but that the gospel was becoming known in quarters which, but for his imprisonment, it was not likely to gain access. The palace referred to was the prætorium, or barrack of the prætorian guards attached to the palace of Nero on the Palatine Hill in Rome. The regular changes of guards was constantly furnishing new auditors for the irrepressible preacher, and he did not fail to zealously improve his opportunities. Thus the gospel, which the malice and bigotry of the Jews sought to suppress, found its way into Cæsar’s household, and ultimately captured the Roman empire for Christ. The persecutions of the gospel have been the best helpers of its success.
2. Their sufferings for the gospel stimulate the zeal of its propagators.—“Many of the brethren, … waxing confident by my bonds, are much more bold to speak the word without fear” (Php_1:14). The fortitude of the apostle in suffering, and his unwearied efforts to preach the gospel, increased the courage of his fellow-helpers in the same good work. The sufferings of the gospel pioneers contributed to the spread and triumph of the truth. The blood of Scotland’s proto-martyr, the noble Patrick Hamilton, and the memory of his dying prayer, “How long, O Lord, shall darkness cover this realm?” fomented the young Reformation life over a comparatively silent germinating period of more than twenty years. Knox, and with him Scotland, kindled at the pile of George Wishart. Andrew Melville caught the falling mantle of Knox. When Richard Cameron fell at Aird’s Moss—as if in answer to his own prayers as the action began, “Lord, spare the green and take the ripe!”—all the more strenuously strove Cargill, till he too, in the following year, sealed the truth with his blood. And more followed, and yet more, through that last and worst decade of the pitiless storm known as, by emphasis, the killing time. Through those terrible years Peden dragged out a living death, and as he thought of Cameron, now at rest, often exclaimed, “Oh to be with Ritchie!” Young Renwick too caught up the torn flag, nobly saying, “They are but standard-bearers who have fallen; the Master lives.” Thus one after another on blood-stained scaffold, or on blood-soaked field, fell the precious seed-grain, to rise in harvests manifold, till just at the darkest hour before the dawn of Renwick’s martyrdom closed the red roll in 1688—the year of the revolution—and the seed so long sown in tears was reaped in joy.
II. It is preached from a variety of motives.—
1. Some preach the gospel from the love of controversy. “Some indeed preach Christ of envy and strife … of contention, not sincerely, supposing to add affliction to my bonds” (Php_1:15-16). The Judaising teachers, taking advantage of the absence of the apostle, sought to propagate their erroneous theories of the gospel, and to annoy the apostle by depreciating his authority and his preaching. They aimed not so much at winning souls for Christ, as at exalting themselves and gaining credence to their corrupt opinions. They argued that Jesus of Nazareth was the King of Israel, hoping thereby to exasperate the Roman government against Paul, who preached the same truth, though in a different sense, and to cause increased pain to the apostle by insisting upon the obligation of obedience to the law in order to salvation. Yet in opposing the gospel they stated some of its leading truths, if only to refute them. Controversy is often a waste of strength. They are small, insignificant beings who quarrel oftenest. There’s a magnificent breed of cattle in the Vale of Clwyd, the most beautiful vale in Wales. They have scarcely any horns, but abundance of meat; yet if you ascend the hills on every side, there on the heights you find a breed which grows scarcely anything but horns, and from morning to night all you hear is the constant din of clashing weapons. So there are many Christians who live on the heights, the cold and barren heights of controversy. Everything they eat grows into horns, the strength of which they are constantly testing.
2. Some preach the gospel from the highest regard for its lofty message.—“Some also of goodwill … of love, knowing that I am set [appointed of God] for the defence of the gospel” (Php_1:15; Php_1:17). An intense love of the gospel and of the Christ of the gospel is the best preparation for preaching it. Preaching to be effectual must be as various as nature. The sun warms at the same moment that it enlightens; and unless religious truth be addressed at once to the reason and to the affections, unless it kindles while it guides, it is a useless splendour, it leaves the heart barren, it produces no fruits of godliness. Preaching should help us to a higher life. A man once heard an affecting sermon, and while highly commending it was asked what he remembered of it. “Truly,” he replied, “I remember nothing at all; but it made me resolve to live better, and by God’s grace I will.”
III. The propagation of the gospel by any means is matter of fervent joy.—“What then? notwithstanding, … Christ is preached; and I therein do rejoice, yea, and will rejoice” (Php_1:18). The false teachers gloated over Paul’s misfortune, and thought to trouble him by their way of presenting the gospel. But the proclamation of Christ, however done, roused attention, and could not but be of service. The apostle rejoiced in the good result of their bad intentions. The success of the gospel in any place and by any means, when that success is real, is always a cause of rejoicing to the good.
Lessons.—
1. The gospel has a message for all classes.
2. Its faithful proclamation involves difficulty and suffering.
3. Its interests are often promoted from mixed motives.
GERM NOTES ON THE VERSES
Php_1:12-14. Christian Boldness.
I. Distinguish Christian boldness from its counterfeits, and set forth some of its leading attributes.—There is a false and hurtful boldness arising from—
1. Ignorance.
2. A bad judgment.
3. Native rashness.
4. The pride of courage which scorns to fear the face of man.
5. Mere natural resolution.
6. A wilful obstinacy.
7. A domineering spirit. The boldness which God approves must be chiefly drawn from other sources and possess higher and more ethereal attributes.
1. It must be bottomed on holy love—love to God and love to man.
2. It must be humble.
3. Must be delicate and regardful of all the rules of decorum.
4. Must be wise, discreet, and prudent.
5. Must be faithful.
6. Must be grounded not merely on self-denial and submission to the will of God, but on humble confidence in Him.
II. Some motives to rouse us to this holy and elevated frame and to a corresponding course of conduct.—
1. This Christian heroism is absolutely necessary to clear up the evidences of our own piety.
2. Without rising up to this heroic and active zeal we cannot be faithful to God and our generation.
3. Estimate the importance of this duty by considering what would be the effect if all professing Christians were thus intrepid and faithful.
4. In many instances fear is altogether groundless, and is the mere suggestion of indolence.
5. For want of faithful admonition and entreaty many may have perished.—E. D. Griffin.
Php_1:12. The Development of Events in a Consecrated Life—
I. Is the work of an over-ruling Providence.
II. Produces startling results, disappointing alike to the hopes of the enemy and the fears of friends.
III. Whatever may be its starting-point attains its end in the furtherance of the gospel.
IV. Illustrates how moral principles when tried in suffering become mightier forces in the world’s evangelisation.
V. A pledge that fellowship of suffering with Christ shall be followed by a fellowship of glory.—Lay Preacher.
Php_1:13. Moral Influence.
I. Paul’s moral influence exerted a mighty power under the most disadvantageous circumstances—in bonds.
II. With a very limited opportunity—one soldier daily.
III. Upon a class of mind and heart not easily impressed—the guard which had charge of him.
IV. Throughout the city—notwithstanding the restraints of his own hired house.
V. Reaching the further field by first fully cultivating the one at hand.—Ibid.
Php_1:14. The Ministry of Paul’s Bonds.
I. It was loyal to his Roman citizenship (Act_26:31-32).
II. Christ-like, it was silent amid provocation, self-sacrificing, persuasive.
III. It was fruitful in the furtherance of the gospel.—
1. By preaching it under the shadow of Nero’s palace.
2. By intensifying the love of it and zeal for it in the hearts of the brethren.
IV. It illustrates how Christ can erect a pulpit for Himself in the very camp of the enemy, and put a voice for His glory even into chains.—Lay Preacher.
Php_1:15. A Spurious Ministry.
I. The elements formative of it.—
1. An imperfect apprehension of Christ’s mission.
2. A total absence of Christ’s spirit.
3. Thought and sympathy narrowed by early prejudice and preconceived ideas.
4. Christ made subservient to the doctrines, ritual, and history of a system.
II. The results inseparable from it.—
1. The cross degraded into a rallying point for party strife.
2. The basest spirit indulged under the pretence of fulfilling a sacred office.
(1) Envy—displeasure at another’s good.
(2) Strife—selfish rivalry which seeks to gain the good belonging to another.
3. Christ preached merely to advance a party.
4. Zeal for propagating a creed greater than to save a lost world.—Ibid.
Php_1:16. The Germ of a Spurious Ministry—
I. May exist in those who zealously preach Christ.
II. Consists in a moral contradiction between the heart of the preacher and the theme of his discourse—contentiousness and Christ.
III. Produces impurity of motive in Christian work—“not sincerely.”
IV. Biases the judgment to expect results which are never realised—“supposing.”
V. Inspires aims which are un-Christian—“to add afflictions to my bonds.”
Php_1:17. The Real and the Counterfeit in the Christian Ministry.
I. They correspond.—
1. Both adopt the Christian name.
2. Both utter the same shibboleth.
3. Both active in preaching Christ.
II. They differ.—
1. In heart. Contention rules the one; love reigns in the other.
2. In spirit.—Envy and strife moves the one; goodwill actuates the other.
3. In source of strength.—Love of party animates the one; waxing confident in the Lord emboldens the other.
4. In aim.—That of the one is to advance, it may be, a lifeless Church; that of the other to propel the gospel of Christ.
5. In the depth and accuracy of conviction.—The one “supposing to add affliction to my bonds”; the other “knowing that I am set for the defence of the gospel.”—Lay Preacher.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v12 On the death of Burrus, the Praetorian prefect, Paul’s…
ARGUMENT 2
VICTORY IN THE BARRACKS
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On the death of Burrus, the Praetorian prefect, Paul’s only influential friend at Nero’s court, the military authorities dragged him out of his city mission into the Imperial barracks. Over this Paul shouts for joy. Instead of the little mission audience, he now preaches to twenty thousand soldiers. Two years in the mission have rested and recuperated his voice.
O how he enjoys preaching to the vast multitude! Though every gesture of his right hand waves the ponderous chain, he stands erect, leaps and shouts and praises God for the change, out of the little mission into the great army.
12-14. His comrades witnessing his triumph despite chains and soldiers, survive their despondency, and join Paul in a general jubilee.
15-18. The great Roman Empire worshipped Jupiter, Apollo, Venus, Minerva, Diana, and other Greek and Roman gods, who, they believed, gave them the conquest of all nations and universal dominion. Hence, the preaching of Jesus Christ, a crucified man, not only provoked universal contempt, but aroused the bitterest antipathy. Many staunch votaries of these good old Roman gods sought to culminate a crisis against Paul, by their invidious and sacrilegious publicity of his religion, provoking the contempt of the rabble, and arousing popular animosity, and thus expediting the cruel fate of the bold advocate. Here we see Paul rejoicing in everything, their dark and malignant persecutions no exception. Why did he rejoice in their wicked, blasphemous, and invidious publication of Christ and his doctrine? Because he knew God would bring good out of it.
God’s truth will always profit by publicity. The mere notoriety of truth will result in good to somebody. Hence, when truth is preached by wicked men and devils, God will bring good out of it. “The gospel is the power of God unto salvation,” whether preached by saint, sinner, angel, or devil. When I was presiding elder twenty-four years ago, Rev. Solomon Pope venerable with years, told me that his preaching father was converted in the days of Bishop Asbury, under the ministry of Seth Meade. He gave me the notable experience of the latter, which here I relate by way of illustration. Seth and a young comrade, both unconverted, were traveling on horseback through the wilds of the Carolinas, to their home in old Virginia. Their money all expended, they are in a dilemma. “Shall we stop and hire out to work, or beg our way?” Seth, whose father was a Methodist circuit-rider under Bishop Asbury, said, “Let us play preachers,” to which his comrade acquiesced. Riding on, they meet a man, and ask him if there are “any Methodists in that country with whom we can lodge tonight.” He informs them that a celebrated old class-leader lives just about the right distance. Rejoicing in their good luck, they proceed on their way, reaching the designated place as the sun is hastening through the gates of Hesperus.
Halting at the gate, a robust, elderly man walks out. “Are you the man of the house, a Methodist class leader?” “Glory to God, I am.” “Then your house is the home of Methodist preachers.” At this the stalwart woodsman hastens to lift them out of the saddle. Escorting them into his capacious log cabin, he shouts aloud: “Tom, run that way, Ben that way, and Sam over the hill, and tell everybody to come to meeting, for two Methodist preachers are at my house.” The poor fellows, scared almost to death, do their best to keep their equilibrium, and receive the introductions to the family.
So soon as practicable, they retire and speak either to other: “Now we are in it for certain. What shall we do if we leave? We must lay out, and the Indians will get us.” Seth then proposes to stay, and abide their destiny, observing that he believed he could preach quite a considerable from one of his father’s old sermons, his companion consenting to do the praying. When they return to the house, the people are pouring in from all directions. Soon they begin to sing uproariously and pray vociferously, as all the Methodists at that time were Jehus. Seth’s companion, who had promised to do the praying, dodges the issue altogether, amid so many volunteers. But he is forced, erelong, to face the music.
In his subsequent testimony, he said that starting off on one of his father’s old sermons, he found it the hardest work he ever did. At the expiration of ten minutes he lost his whereabouts, recognizing himself and environments about midnight, when the house was roaring with the shouts of new-born souls, commingled with the groans and cries of penitents stretched out on the floor. Among those who had passed triumphantly from death to life were he and his companion, both of whom from that notable hour became powerful Methodist preachers, and so lived and died. Seth said that the people told him that when he had preached about ten minutes, an awful conviction fell on them, pervading the entire congregation, many falling on the floor; meanwhile he spoke about two hours, literally preaching himself into the kingdom. The gospel gun is a dangerous thing for an unskillful shooter to handle, as he is very apt to shoot himself. When the Australian boomerang is thrown by an unskillful party, instead of going on and slaying the intended victim, it returns, and, fastening itself on the thrower—kills him. A town among the border ruffians was so wicked that all Christian immigrants backslid. It becomes a consummate hell den. In their impudent blasphemy they appoint a mock prayer-meeting, selecting as their leader a notorious backslider, now the devil’s right-hand man. With the impudence of devils, they proceed to mock God with their diabolical pretensions. Going through the sanctimonious modus operandi, they kneel in mock adoration of the great God, led by this notorious reprobate. While engaged in the solemn farce, behold, their leader breaks down in his prayer, falls on the floor, and cries piteously for God to have mercy on him. An awful conviction seizes others, like a nightmare from the bottomless pit. Many are unable to get out of the house. A preacher is sent for. A great revival breaks out, and sweeps like a cyclone.
20. Here Paul exults in the assurance that Christ will be magnified in his body, whether by life or death.
21. “For Christ is my life, and death is my gain.” What a triumphant proclamation of his literal and personal identity with Christ!
22-25. Heaven is the climax of human aspiration, infinitely preferable to health, life, prosperity, and everything else. Frequently the Lord has wonderfully healed my body. But the time draweth nigh when I will have no faith to be healed, but plenty of faith to sweep into glory. Then I will get to go to heaven. Paul is flooded with impulses to sweep into glory, simultaneously subordinated to the Divine will in the interest of the toiling, persecuted Church, buoyant with the assurance that the glory of God will be magnified and the Church edified through his instrumentality, whether living or dying.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v12 Php 1:12-20 {R.V.}
PHILIPPIANS
A PRISONER’S TRIUMPH
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Php 1:12-20 {R.V.}
Paul’s writings are full of autobiography, that is partly owing to temperament, partly to the profound interpenetration of his whole nature with his religion. His theology was but the generalisation of his experience. He has felt and verified all that he has to say. But the personal experiences of this sunny letter to his favourite church have a character all their own. In that atmosphere of untroubled love and sympathy a shyer heart than Paul’s would have opened: his does so in tenderness, gladness, and trust. We have here the unveiling of his inmost self in response to what he knew would be an eager desire for news of his welfare. This whole section appears to me to be a wonderful revelation of his prison thoughts, an example of what we may call the ennobling power of a passionate enthusiasm for Christ. Remember that he is a prisoner, shut out from his life’s work, waiting to be tried before Nero, whose reign had probably, by this time, passed from its delusive morning of dewy promise to its lurid noon. The present and the future were dark for him, and yet in spite of them all comes forth this burst of undaunted courage and noble gladness. We simply follow the course of the words as they lie, and we find in them,
I. An absorbing purpose which bends all circumstances to its service and values them only as instruments.
The things which happened unto me; that is Paul’s minimising euphemism for the grim realities of imprisonment, or perhaps for some recent ominous turns in his circumstances. To him they are not worth dwelling on further, nor is their personal incidence worth taking into account; the only thing which is important is to say how these things have affected his life’s work. It is enough for him, and he believes that it will be enough even for his loving friends at Philippi to know that, instead of their being as they might have feared, and as he sometimes when he was faithless expected, hindrances to his work, they have turned out rather to ‘the furtherance of the gospel.’ Whether he has been comfortable or not is a matter of very small importance, the main thing is that Christ’s work has been helped, and then he goes on to tell two ways in which his imprisonment had conduced to this end.
‘My bonds became manifest in Christ.’ It has been clearly shown why I was a prisoner; all the Prætorian guard had learned what Paul was there for. We know from Acts that he was ‘suffered to abide by himself with the soldier that kept him.’ He has no word to say of the torture of compulsory association, night and day, with the rude legionaries, or of the horrors of such a presence in his sweetest, sacredest moments of communion with his Lord. These are all swallowed up in the thought as they were in the fact, that each new guard as he came to sit there beside Paul was a new hearer, and that by this time he must have told the story of Christ and His love to nearly the whole corps. That is a grand and wonderful picture of passionate earnestness and absorbed concentration in one pursuit. Something of the same sort is in all pursuits, the condition of success and the sure result of real interest. We have all to be specialists if we would succeed in any calling. The river that spreads wide flows slow, and if it is to have a scour in its current it must be kept between high banks. We have to bring ourselves to a point and to see that the point is red-hot if we mean to bore with it. If our limitations are simply enforced by circumstances, they may be maiming, but if they come of clear insight and free choice of worthy ends, they are noble. The artist, the scholar, the craftsman, all need to take for their motto ‘This one thing I do.’ I suppose that a man would not be able to make a good button unless he confined himself to button-making. We see round us abundant examples of men who, for material aims and almost instinctively, use all circumstances for one end and appraise them according to their relations to that, and they are quoted as successful, and held up to young souls as patterns to be imitated. Yes! But what about the man who does the same in regard to Christ and His work? Is he thought of as an example to be imitated or as a warning to be avoided? Is not the very same concentration when applied to Christian work and living thought to be fanatical, which is welcomed with universal applause when it is directed to lower pursuits? The contrast of our eager absorption in worldly things and of the ease with which any fluttering butterfly can draw us away from the path which leads us to God, ought to bring a blush to all cheeks and penitence to all hearts. There was no more obligation on Paul to look at the circumstances of his life thus than there is on every Christian to do so. We do not desire that all should be apostles, but the Apostle’s temper and way of looking at ‘the things which happened unto’ him should be our way of looking at the things which happen unto us. We shall estimate them rightly, and as God estimates them, only when we estimate them according to their power to serve our souls and to further Christ’s kingdom.
II. The magnetism or contagion of enthusiasm.
The second way by which Paul’s circumstances furthered the gospel was ‘that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word of God.’ His constancy and courage stirred them up. Moved by good-will and love, they were heartened to preach because they saw in him one ‘appointed by God for the defence of the gospel.’ A soul all on flame has power to kindle others. There is an old story of a Scottish martyr whose constancy at the stake touched so many hearts that ‘a merry gentleman’ said to Cardinal Beaton, ‘If ye burn any more you should burn them in low cellars, for the reek {smoke} of Mr. Patrick Hamilton has infected as many as it blew upon.’
It is not only in the case of martyrs that enthusiasm is contagious. However highly we may estimate the impersonal forces that operate for ‘the furtherance of the gospel’ we cannot but see that in all ages, from the time of Paul down to to-day, the main agents for the spread of the gospel have been individual souls all aflame with the love of God in Christ Jesus and filled with the life of His Spirit. The history of the Church has largely consisted in the biographies of its saints, and every great revival of religion has been the flame kindled round a flaming heart. Paul was impelled by his own love; the brethren in Rome were in a lower state as only reflecting his, and it ought to be the prerogative of every Christian to be a centre and source of kindling influence rather than a mere recipient of it. It is a question which may well be asked by each of us about ourselves--would anybody find quickening impulses to divine life and Christian service coming from us, or do we simply serve to keep others’ coldness in countenance? It was said of old of Jesus Christ, ‘He shall baptize you in the Holy Ghost and in fire,’ and that promise remains effective to-day, however little one looking on the characters of the mass of so-called Christians would believe it. They seem rather to have been plunged into ice-cold water than into fire, and their coldness is as contagious as Paul’s radiant enthusiasm was. Let us try, for our parts, to radiate out the warmth of the love of God, that it may kindle in others the flame which it has lighted in ourselves, and not be like icebergs floating southwards and bringing down the temperature of even the very temperate seas in which we find ourselves.
III. The wide tolerance of such enthusiasm.
It is stigmatized as ‘narrow,’ which to-day is the sin of sins, but it is broad with the true breadth. Such enthusiasm lifts a man high enough to see over many hedges and to be tolerant even of intolerance, and of the indifference which tolerates everything but earnestness. Paul here deals with a class amongst the Roman Christians who were ‘preaching of envy and strife,’ with the malicious calculation that so they would annoy him and ‘add affliction’ to his bonds. It is generally supposed that these were Judaising Christians against whom Paul fulminates in all his letters, but I confess that, notwithstanding the arguments of authoritative commentators, I cannot believe that they are the same set of men preaching the same doctrines which in other places he treats as destructive of the whole gospel. The change of tone is so great as to require the supposition of a change of subjects, and the Judaisers with whom the Apostle waged a never ending warfare, never did evangelistic work amongst the heathen as these men seem to have done, but confined themselves to trying to pervert converts already made. It was not their message but their spirit that was faulty. With whatever purpose of annoyance they were animated, they did ‘preach Christ,’ and Paul superbly brushes aside all that was antagonistic to him personally, in his triumphant recognition that the one thing needful was spoken, even from unworthy motives and with a malicious purpose. The situation here revealed, strange though it appears with our ignorance of the facts, is but too like much of what meets us still. Do we not know denominational rivalries which infuse a bitter taint of envy and strife into much evangelistic earnestness, and is the spectacle of a man preaching Christ with a taint of sidelong personal motives quite unknown to this day? We may press the question still more closely home and ask ourselves if we are entirely free from the influence of such a spirit. No man who knows himself and has learned how subtly lower motives blend themselves with the highest will be in haste to answer these questions with an unconditional ‘No,’ and no man who looks on the sad spectacle of competing Christian communities and knows anything of the methods of competition that are in force, will venture to deny that there are still those who preach Christ of envy and strife.
It comes, then, to be a testing question for each of us, have we learned from Paul this lesson of tolerance, which is not the result of cold indifference, but the outcome of fiery enthusiasm and of a clear recognition of the one thing needful? Granted that there is preaching from unworthy motives and modes of work which offend our tastes and prejudices, and that there are types of evangelistic earnestness which have errors mixed up with them, are we inclined to say ‘Nevertheless Christ is proclaimed, and therein I rejoice, Yea, and will rejoice’? Much chaff may be blended with the seeds sown; the chaff will lie inert and the seed will grow. Such tolerance is the very opposite of the carelessness which comes from languid indifference. The one does not mind what a man preaches because it has no belief in any of the things preached, and to it one thing is as good as another, and none are of any real consequence. The other proceeds from a passionate belief that the one thing which sinful men need to hear is the great message that Christ has lived and died for them, and therefore, it puts all else on one side and cares nothing for jangling notes that may come in, if only above them the music of His name sounds out clear and full.
IV. The calm fronting of life and death as equally magnifying Christ.
The Apostle is sure that all the experiences of his prison will turn to his ultimate salvation, because he is sure that his dear friends in Philippi will pray for him, and that through their prayers he will receive a ‘supply of the Spirit of Jesus Christ,’ which shall be enough to secure his steadfastness. His expectation is not that he will escape from prison or from martyrdom, both of which stand only too clearly before him, but that whatever may be waiting for him in the future, ‘all boldness’ will be granted him, so that whether he lives he will live to the Lord, or whether he dies, he will die to the Lord. He had so completely accepted it as his life’s purpose to magnify Jesus, that the extremest possible changes of condition came to be insignificant to him. He had what we may have, the true anæsthetic which will give us a ‘solemn scorn of ills’ and make even the last and greatest change from life to death of little account. If we magnify Christ in our lives with the same passionate earnestness and concentrated absorption as Paul had, our lives like some train on well-laid rails will enter upon the bridge across the valley with scarce a jolt. With whatever differences--and the differences are to us tremendous--the same purpose will be pursued in life and in death, and they who, living, live to the praise of Christ, dying will magnify Him as their last act in the body which they leave. What was it that made possible such a passion of enthusiasm for a man whom Paul had never seen in the flesh? What changed the gloomy fuliginous fanaticism of the Pharisee, at whose feet were laid the clothes of the men who stoned Stephen, into this radiant light, all aflame with a divine splendour? The only answer is in Paul’s own words, ‘He loved me and gave Himself for me.’ That answer is as true for each of us as it was for him. Does it produce in us anything like the effects which it produced in him?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v13 the palace
the palace
Or, Caesar’s court. Php 4:22.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv12, 18 St. Paul’s Present Circumstances, Experiences, and Expectations.
St. Paul’s Present Circumstances, Experiences, and Expectations.
The result of Paul’s imprisonment:
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v. 12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel,
v. 13. so that my bonds in Christ are manifest in all the palace and in all other places;
v. 14. and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear.
v. 15. Some, indeed, preach Christ even of envy and strife, and some also of good will.
v. 16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds;
v. 17. but the other of love, knowing that I am set for the defense of the Gospel.
Having expressed his gratitude and confidence on account of their excellent spiritual condition, the apostle now gives to the solicitous Philippians an assurance concerning himself: I want you to know, brethren, that my circumstances have rather gone forth for the furtherance of the Gospel. So far as his condition and present circumstances were concerned, there was no need for the natural worry which the Philippians felt for their beloved teacher. They had remembered him with their gifts of lave in his imprisonment. But now his report to them is intended to reassure them. His imprisonment in the capital, and the position in which he was thereby placed, had not always been of value to the Gospel, but matters had now so shaped themselves that they actually redounded to, and served for, the progress of the Gospel. It might have been expected, it was natural under the circumstances, in fact, that the free course of the Gospel should be hindered by Paul’s being imprisoned and thus being kept back from continuing his missionary activity. But under the guiding hand of God these very circumstances had served the progress of the Gospel.
How this has been effected the apostle now proceeds to show: So that my bonds became manifest in Christ in the entire praetorium and to all the rest, and the greater number of brethren in the Lord gained confidence by my bonds the more vehemently to dare without fear to preach the Word of God. It was a case where man proposes, God disposes, men thinking evil, but God meaning it unto good. It had become manifest in Rome that Paul was a prisoner only for the cause of Christ and for no other reason. He was not guilty of any crime, but had been made captive only because he preached Christ. The fact of his innocence had become generally known in the entire body-guard of Caesar. Although Paul was not held captive at their camp in Rome, but lived in his own lodgings nearby, chained to a soldier, yet the true state of his affairs had been noised abroad in the camp, probably through the soldiers whose work it was to guard Paul. There is also a probability that a hearing of Paul’s case had taken place before the tribunal of Caesar, in the presence of the Praetorian Guard. This hearing made it evident that Paul was no criminal, but had been brought before Caesar merely on account of the Gospel which he proclaimed. This fact had then been spread by the Praetorians and others, also in the city.
Thus it came about that the majority of the brethren, having in the Lord gained confidence in his bonds, came out for Christ with all the greater boldness. They carried into resolute action the confidence which they felt They preached the Word with all the greater fearlessness. And this confidence was in Paul’s bonds; they were convinced all the more that he was a martyr for the sake of the Gospel, and they thus put faith in him and his message, they were convinced of the power and beauty of the Gospel, all the more firmly, all the more vehemently. It became to them a cause whose sacredness and goodness made it worth suffering for. This confidence influenced their testimony; with great joy and assurance, with an entire absence of fear, they spoke the Word, proclaiming the gracious message of salvation through Christ.
But even in Rome the Judaizing sympathizers were not absent: Some, indeed, (preach the Word) also for envy and strife, but some also for good will preach Christ; these out of love, since they know that for the defense of the Gospel I am placed: those, however, out of contention preach Christ, not sincerely, believing that they will raise affliction for my bonds. This was the drop of bitterness in Paul’s cup of joy, since there were some people in Rome that were envious of the Gospel’s success and therefore stirred up strife in order to check this activity and to injure the apostle’s person. Their ambition, incidentally, did not go beyond a service for the sake of filthy lucre. Selfishness was their motive in preaching, they hoped to have personal gain in their work. They saw that the Christians loved Paul, that he had a great following, and they hoped to gain influence and also money by preaching, and perhaps counteract the influence of Paul. There was no sincerity in their hearts. They wanted to raise, add to, the tribulation of Paul, as though his sufferings were not yet great enough. To him, who felt the imprisonment as a harsh and almost unbearable measure in view of the great need of the world for Gospel-preaching, it caused additional pain when he saw that the methods of these insincere people caused strife among the brethren, that there were preachers who wanted to organize their own parties in opposition to the congregation which was established on the basis of Scriptures. But in the midst of this added suffering the apostle and his Gospel yet had true friends, men that proclaimed the Gospel from good will, out of love, men who knew the true reason for Paul’s incarceration and would have shrunk a thousand times from hurting him. The Gospel of Christ gained power in their estimation by the fact of Paul’s imprisonment. They felt the might of martyrdom. For that reason they, on their part, spread the Gospel with sincerity and singleness of heart. Their love for the apostle, their sympathy for his circumstances, intensified their zeal for the Gospel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 15, 18 General Information:
General Information:
Paul says that two things have happened because of "the progress of the gospel": many people inside and outside the palace have found out why he is in prison, and other Christians are no longer afraid to proclaim the good news.
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Now I want
Here the word "Now" is used to mark a new part of the letter.
brothers
Here this means fellow Christians, including both men and women, because all believers in Christ are members of one spiritual family, with God as their heavenly Father.
that what has happened to me
Paul is talking about his time in prison. AT: "that the things I suffered because I was put into prison for preaching about Jesus" (See: Assumed Knowledge and Implicit Information)
has really served to advance the gospel
"has caused more people to hear the gospel"
my chains in Christ came to light
"Chains in Christ" here is a metonym for being in prison for the sake of Christ. "Came to light" is a metaphor for "became known." AT: "It became known that I am in prison for the sake of Christ" (See: Metaphor)
my chains in Christ came to light ... guard ... everyone else
This can be stated in active form. AT: "the palace guards and many other people in Rome know that I am in chains for the sake of Christ" (See: Active or Passive)
my chains in Christ
Here Paul uses the preposition "in" to mean "for the sake of." AT: "my chains for the sake of Christ" or "my chains because I teach people about Christ"
my chains
Here the word "chains" is a metonym for imprisonment. AT: "my imprisonment" (See: Metonymy)
palace guard
This is a group of soldiers that helped protect the Roman emperor.
fearlessly speak the word
"fearlessly speak God's message"
translationWords
brother
good news
in Christ
prison
fear
word of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12–15 1:12-19 Paul rejoiced that his imprisonment had resulted in…
1:12-19 Paul rejoiced that his imprisonment had resulted in the spread of the Good News.
1:12 my dear brothers and sisters: Greek adelphoi, a generic term commonly used to address members of the same family, both male and female. • Everything that has happened to me here refers to Paul’s imprisonment. • has helped to spread the Good News: See Acts 28:17-31 for an example of this.
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