that your rejoicing may abound in Christ Jesus in me through my presence with you again.
Parallel Translations
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that your rejoicing may abound in Christ Jesus in me through my presence with you again.
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that ye maye moare aboundantly reioyce in Iesus Christ thorowe me by my comminge to you agayne.
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That ye may more aboundantly reioyce in IESVS CHRIST for me, by my comming to you againe.
Cross-references (11)
Passages linked to Philippians 1:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 1:14 as also you acknowledged us in part, that we are your boasting, even as you also are ours, in the day of our Lord Jesus.
- 2 Corinthians 5:12 For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
- Philippians 3:3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
- Philippians 4:4 Rejoice in the Lord always! Again I will say, “Rejoice!”
- Song of Solomon 5:1 I have come into my garden, my sister, my bride. I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends! Drink, yes, drink abundantly, beloved.
- John 16:22 Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
- John 16:24 Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full.
- 2 Corinthians 7:6 Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus,
- Philippians 2:16-18 holding up the word of life, that I may have something to boast in the day of Christ, that I didn’t run in vain nor labor in vain. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. In the same way, you also rejoice, and rejoice with me.
- Philippians 3:1 Finally, my brothers, rejoice in the Lord! To write the same things to you, to me indeed is not tiresome, but for you it is safe.
- Philippians 4:10 But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Calvin 1540 · Public Domain 26 That your glorying. The expression which he employs,…
26 That your glorying. The expression which he employs, ἐν ἐμόι, I have rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul’s mind. The rendering given by some — per Christum, (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum, (According to Christ,) or Christiane, (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (1 Corinthians 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ — glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (Psalm 7:8.)
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.
John Trapp 1656 · Public Domain 26 That your rejoicing may be more abundant in…
26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
Ver. 26. That your rejoicing] Gr. Your glorying or exulting in this, that God hath given me in, as an answer to your prayers. It is surely a sweet thing to bear from heaven. David often boasts of it, Psa 6:8-9; Psa 66:19-20.
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 Here, in confidence of being again with them, and…
Here, in confidence of being again with them, and staying with them, he expresseth an admirable affection to them, that he can be content for a time to be deprived of the glorious sight of Christ, that he might see and serve them, and that under persecution; that they might, upon his return to them, more abundantly glory together, not in themselves, but, Christian-like, in Christ Jesus, the author of that doctrine he had preached to them, the Captain of their salvation, and the common Head of Christianity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain That your rejoicing may be more abundant,.... They had…
That your rejoicing may be more abundant,.... They had rejoiced greatly on his account already, blessing God that ever they had seen his face, or heard his voice; as they had great reason to do, he being the happy instrument of first bringing the Gospel to them, and of their conversion; and now he hoped he should be delivered out of prison, and see them again, that their joy might be increased and abound yet more and more, upon his deliverance, they had so earnestly prayed and so much longed for, and at the sight of him they so dearly loved: and yet to show that this their joy was not looked upon by him as a carnal one, or as arising from a natural affection, he observes that it was
in Jesus Christ; though they rejoiced in him as an instrument, and therefore he adds,
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for me; yet it was on account of Jesus Christ, the subject of his ministry; their joy did not centre in the apostle, but had Christ for its object, whose person, righteousness, and salvation were held forth by him to their view and comfort; and though they would still more and more rejoice should he return to them once more,
by my coming to you again; yet still it would he in Christ, and because of the fulness of the blessing of the Gospel of Christ, in which he should come to them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 26. That your rejoicing may be more abundant]…
Verse 26. That your rejoicing may be more abundant] Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain That your rejoicing may be more abundant in Jesus…
That your rejoicing may be more abundant in Jesus Christ - Through the mercy and grace of Christ, If he was spared, his deliverance would be traced to Christ, and they would rejoice together in one who had so mercifully delivered him.
For me by my coming to you again - Their joy would not only be that he was delivered, but that he was permitted to see them again.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Translate, "That your matter of glorying (or rejoicing) may…
Translate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me (that is, in my case; in respect to me, or for me who have been granted to your prayers, Phi 1:19) through my presence again among you." ALFORD makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them; thus, "in me," implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (Phi 2:16), answers plainly to "your rejoicing in respect to me" here.
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 26. Affliction—The explanation of the not sincerely is their…
26. Affliction—The explanation of the not sincerely is their thinking to add affliction to his bonds, making worse his condition, which was already bad enough. The precise nature of the affliction is not clear. Alford supposes it to be “trouble of spirit,” which hardly consists with Php_1:18. With Ellicott and others, we refer it to outward trouble, by exciting his enemies, either pagans or Jews, and perhaps both, against him, thus putting his life in greater peril, as is evident from his regarding his death (Php_1:20) as the possible result of their machinations. Critical texts invert the order of Php_1:16-17.
26. That your rejoicing—Such an increase of faith and joy because of his coming again, would be good ground for their abundant joy in fellowship with Christ, whose servant he was, whom they were permitted again to see and hear. The apostle, in saying “I know,” should not be understood as assured by revelation or prophetic insight into his own future, but rather as expressing the deep persuasion and earnest hope of his own mind, because his liberation seemed to him so important for the Church. In Php_2:17, he seems less confident. There is no record of a visit to Philippi after this period, but the probability of such a visit depends upon the decision of the question whether he was released from his present imprisonment. See Introduction to 1 Timothy.
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 26. rejoicing] Better, with R.V., glorying; not the same…
26. rejoicing] Better, with R.V., glorying; not the same word as that just previous, nor akin to it. The Greek word is a favourite with St Paul, especially in the Epistles to the Romans, Corinthians, and Galatians. This fact is an item in the evidence for the time of writing of this Epistle. See Introduction, p. 14.
may be more abundant] On the Greek word thus rendered we may make the same remark precisely as on “glorying”; see last note.
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in Jesus Christ] Read, with all the evidence, in Christ Jesus; and see note on Php_1:1 above.—Observe here, as so often (see above, on Php_1:8), how the whole action of the Christian’s life is carried on “in Christ.” This glad exultant pleasure, this “glorying,” was to be experienced as by men in vital union with their Lord by the Spirit.
for me] Lit. and better, in me.—Here, on the other hand, “in” bears its frequent meaning of “in the case of,” “on occasion of.” Cp. e.g. Gal_1:24 (not Gal_1:16) and 2Th_1:4, a close parallel. This change of interpretation of the same preposition in one passage is not arbitrary. The phrase “in Christ” is, so to speak, stereotyped; not so this latter.—St Paul was to be their occasion for “glorying,” as a living example of the Lord’s faithfulness and love, restoring him to the needing disciples.
by my coming to you] R.V., “through my presence with you.” Better, perhaps, through my coming to you. The word (parousia) rendered “coming” is lit. “presence”; but by usage it very frequently means “coming to be present,” as especially in the case of the “Parousia” of the Lord at the Great Day.
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 (26) That your rejoicing may be more abundant.—The word…
(26) That your rejoicing may be more abundant.—The word translated “rejoicing” is that favourite word of St. Paul, which signifies a ground of “boasting,” or exultation. It is used both of blessing beyond strict necessity, and of service beyond legal duty; in both of which there is ground for joy and thankfulness. This is, perhaps, best seen in 1Co_9:15-18, where he declares that the simple preaching of the gospel is “nothing to boast of,” but that the preaching it without cost is “the boasting,” of which he says that he would “rather die than that any man should make it void.” (Comp. also the use of the same word in Php_2:16, and in Rom_4:2; 1Co_5:6; 2Co_1:14; 2Co_5:12; 2Co_9:3.) Here, therefore, St. Paul speaks of them as having in him, and in their connection with him, a cause of boasting, or rejoicing, just as in 2Co_1:14 (“We are your rejoicing, even as ye also are ours”), and declares that this will become “more abundant” by his coming to them again.
In Jesus Christ for me.—The original runs, “in Christ Jesus in me.” The parallelism is instructive: all Christian rejoicing, or confidence, is primarily “in Christ Jesus,” even if it be secondarily “in” His servants. The suggestion of this idea here softens the apparent self-consciousness of the previous words. Comp., in 2 Corinthians 11, 12, his declaration of reluctance and distaste for the “boasting” of his apostolic authority and work, which was forced upon him.
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By my coming to you again.—See in 1Ti_1:3 the evidence of the fulfilment of this confident expectation.
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 That your rejoicing may be more abundant in Jesus…
That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Glorying or boasting (kauchma), not rejoicing. Perhaps rather, as Meyer," That the matter in which you have to glory i.e. the bliss in which you rejoice as Christians may increase abundantly in Christ Jesus as the element or sphere of the glorying in me as the instrument or cause."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 26. That your rejoicing. Nay, he is assured that…
26. That your rejoicing. Nay, he is assured that the Philippians will rejoice over a visit from him. There is every reason to believe that his confidence was justified; that he was released and did again visit Philippi.
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.
William B. Godbey 1900 · Public Domain 26. “In order that your rejoicing may abound in…
ARGUMENT 3
SECOND IMPRISONMENT
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26. “In order that your rejoicing may abound in Christ Jesus, in me through my coming again unto you.” I believe with Dean Alford and the abler critics, that Paul passed through two distinct imprisonments at Rome. All the Roman authorities in Judea, Lysias, Felix, and Agrippa, pronounced a verdict of innocence in behalf of Paul, certifying to his legal manumission so far as the criminal charges against him were concerned, as they consisted only in accusations of disharmony with Jewish laws and customs, which had no criminal signification in Roman jurisdiction. The only reason for which he was carried a prisoner to Rome, was because he had appealed to Caesar. This he did, not because he cared anything about Caesar’s tribunal, but that he might verify his long-cherished aspiration of preaching the gospel in the world’s capital and metropolis, that the light of God’s truth, radiating from the center, might shine out into every land. His rights as a Roman citizen entitled him to an appeal to Caesar, thus forcing his enemies to defray his traveling expenses all the way from Jerusalem to Rome, a journey at that time greater than the circumnavigation of the globe at the present day. When finally he stood at Caesar’s tribunal, as he was charged with nothing criminal in Roman law, they could but acquit him. This took place about A.D. 63 or 64; after which he returned to Asia, visiting the Churches the last time. Having crossed the Aegean Sea again, he lands in Greece, where he wrote the first letter to Timothy and Titus, expecting to spend the winter of A.D. 68 at Nicopolis, in Southern Macedonia. About that time a great fire sweeps over Rome, wrapping the city in an ocean of flame six days and seven nights. When I was there my guide showed me the old tower on which Nero sat during the conflagration, playing his fiddle, and singing the destruction of Troy.
Though all the people believed that the wicked emperor had ordered the conflagration, he charged the Christians with that dark iniquity, lighting on it as a pretext for issuing that bloody edict which caused them to bleed and burn three hundred years. Though Paul was not at Rome during the conflagration, when this high crime is saddled on the Christians, they have him arrested about Nicopolis in Greece, because he was a prominent leader of the Nazarenes. Upon his second arrest and transportation to Rome, he was incarcerated in that loathsome old Mamertine prison, not as a mere disturber of the Jewish religion, as in the first imprisonment, but as “an evil doer.” (2Ti 2:9.) Kakourgos, from kakos, evil, and ergos, work, is the word here applied to him in his second imprisonment. It is because they accused him of burning Rome, which was a crime of the darkest dye. From this prison led out, he was tried by Nero, and condemned to decapitation. This locates his martyrdom about A.D. 68.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.