CHAPTER I
CHAPTER I
Summary of Chapter 1
Verses 1–11
Paul, the Joyful Servant of Christ Jesus
by means of salutation, thanksgiving and prayer, revealing his warm affection for the Philippians with whom he is united in a blessed fellowship.
1:1, 2 The Salutation.
1:3–11 The Thanksgiving and Prayer.
1:1, 2
I. The Salutation
1 1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, together with overseers and deacons; 2 grace to you and peace from God our Father and the Lord Jesus Christ.
1. In structure the letters which we find in the New Testament differ from those written today. Our letters end with the name of the sender. In Paul’s day that name was mentioned first. Then came the name of the person(s) addressed and the rest of the opening salutation. There followed, generally in the order given: the thanksgiving and/or prayer (often both), the body of the letter, and finally the concluding items; such as greetings, word of farewell or even a benediction. It should be emphasized that this was the letter-plan as it existed in the polite society of Paul’s day. The apostle simply took it as it was and poured a definitely Christian content into the customary form.26 A glance at Philippians shows that Paul is following the then-prevailing letter-plan.
The sender’s name is Paul, with whom Timothy is associated.
In a world held together politically by Rome and culturally by Greece it was natural that the writer should use his Greek-Roman name Paul instead of his Jewish name Saul. (For details on the meaning and use of these names see N.T.C. on I and II Thessalonians, p. 38.) It is also natural that he writes his own name first, for it was he himself who was the author of the letter, as is evident from the fact that in its entire contents, with the exception of the salutation, he uses the first person singular (“I” and “my” instead of “we” and “our”), while he refers to Timothy in the third person (“his,” “him”). Examples:
“I thank my God in all my remembrance of you.… God is my witness how I am yearning for you.… I hope in the Lord to send Timothy to you.… You know his proved worth.… Him, then, I hope to send at once.”
To the mention of his own name Paul adds and Timothy, as he also does in two other epistles written during the same imprisonment: Col. 1:1; Philem. 1:1; and as he had done in three earlier letters: II Cor. 1:1; I Thess. 1:1; II Thess. 1:1. The reasons for the addition of Timothy’s name here in Philippians were probably the following: Timothy, though not co-author, was in full agreement with the message of the letter. Moreover, he was deeply interested in the Philippians, for he had been associated with Paul in bringing the gospel to them (Acts 16:11–40; I Thess. 2:2); had in all probability revisited them on more than one occasion (Acts 19:21, 22; 20:3–6; Phil. 2:22); and was destined soon to be sent to them again (Phil. 2:19–23). Moreover, Timothy was in Paul’s vicinity when this letter was dictated, in a position to visit him. He may even have been the actual writer (not author) of the letter, Paul’s secretary. That Paul dictated his letters appears clearly from Rom. 16:22; and may be inferred from I Cor. 16:21–24; Gal. 6:11; Col. 4:18; and II Thess. 3:17 (on which see N.T.C. on I and II Thessalonians, pp. 208, 209). (For details with respect to the life and character of Timothy see N.T.C. on The Pastoral Epistles, pp. 33–36.)
Paul calls himself and Timothy servants. James (1:1), Peter (II Peter 1:1), and Jude (verse 1) introduce themselves similarly. The Greek word is doulos (δοῦλος) singular, douloi (δοῦλοι) plural. Some prefer the translation slaves. It is true that something can be said in favor of that rendering. In a sense even deeper than that which pertains to ordinary slaves and their earthly masters, Paul and Timothy had been bought with a price and were therefore owned by their Master (I Cor. 3:23; 7:22) on whom they were completely dependent and to whom they owed undivided allegiance. If by thus defining the concept doulos as used here in Phil. 1:1 its meaning were exhausted, and if our word slaves conveyed nothing of a sinister nature, the translation slaves might be unobjectionable. But such is definitely not the case. As Paul uses the term, a doulos, in the spiritual sense, is one who ministers to his Lord with gladness of heart, in newness of spirit, and in the enjoyment of perfect freedom (Rom. 6:18, 22; 7:6), receiving from him a glorious reward (Col. 3:24). Love and good will toward God and man fill the heart of this doulos (Gal. 5:13; Eph. 6:7). But with the English word slave we immediately associate the ideas of involuntary service, forced subjection, and (frequently) harsh treatment. Hence, in the light of Paul’s own use of this noun and of the cognate verb, it is clear that the rendering slaves in passages such as Phil. 1:1 is not the best, and that the translation servants (as in A.V., and as in the text of A.R.V. and of R.S.V.), though not fully adequate, is the better of the two. It must be borne in mind, however, that these servants serve their Lord all the more heartily because they know that they have been redeemed by his blood from the bondage of sin, and accordingly belong to him, who is the Disposer of their destinies, the Director of their lives.27
By adding of Christ Jesus Paul accomplishes two things: (1) He directs the attention to his Lord and away from himself and from Timothy. Not Paul and Timothy are all-important; Christ Jesus is. In the deepest sense Philippians is Christ’s letter to the church. Let the Philippians remember that. (2) He focuses the light upon his heavenly Master rather than upon Rome which considered itself to be the master of the earth. It is not surprising that Paul, being a prisoner who by dint of circumstances was being constantly reminded of the servile attitude of Roman soldiers, and writing to people living in a Roman colony many of whose citizens worshipped the Roman emperor, was comforted by the fact that the Anointed One, the Savior, and not the emperor, was his real Master. (For a detailed treatment of the names Jesus and Christ see N.T.C. on I and II Thessalonians, pp. 41, 42; and for the order in which the words occur here — Christ Jesus instead of Jesus Christ — see N.T.C. on The Pastoral Epistles, p. 51, footnote 19.)
Now in the opening salutation of every one of his letters, with the exception of Philippians, I and II Thessalonians, and Philemon, Paul calls himself apostle. In fact, even in Rom. 1:1 and Titus 1:1, where as in Phil. 1:1 he refers to himself as servant, he still immediately adds apostle. Why then does he omit the designation apostle here in Phil. 1:1? The probable reason is that the Philippians were Paul’s “beloved and longed for,” his “joy and crown” (Phil. 4:1), with whom he knew himself to be on the most pleasing and intimate terms of Christian fellowship and among whom his authority stood unassailed. It is possibly for this same reason that in writing to this church founded by himself Paul does not deem it at all necessary to indicate any distinction between himself and Timothy. Humbly he writes, “Paul and Timothy, servants of Christ Jesus.” Compare with this II Cor. 1:1 and Col. 1:1 (apostle … brother), and Philemon, verse 1 (prisoner … brother). The thoroughly sympathetic and understanding Philippians did not have to be told that Paul was the apostle and that Timothy was his delegate. Besides, in Christ, the two, though differing in age, authority, and experience, were equal in the sense that both were saved by the same grace and were engaged in the same exalted task.
Paul addresses his letter to, and pronounces his salutation upon all the saints in Christ Jesus who are in Philippi. He is not merely interested in certain prominent individuals, “the pillars of the church,” for instance. Moreover, he hates cliques or unnecessary dissensions (cf. Phil. 4:2 and see also I Cor. 1:12, 13; 3:4; 11:21). He prays for all (Phil. 1:4), loves all (1:7), yearns for all (1:8), hopes to continue with them all (1:25), and greets all (4:21).
In writing or in preaching, the character of the message will be affected by the writer’s or preacher’s opinion of the addressed. It will make a difference whether he views them as sinless ones in their own right or, on the other hand, as nothing else than gross sinners, mere pagans, whether baptized or unbaptized. Paul avoids both extremes. He views the addressed as they exist not in themselves but in Christ. As such they are the saints. A saint is someone who by the Lord has been set apart to glorify him. It is in that sense that the addressed are called holy. Thus also during the old dispensation there were certain places, objects, and people that had been set apart or consecrated unto the service of God; for example, the holy place of the house of Jehovah (I Kings 8:10), the most holy place (Exod. 26:33), the tithe of the land (Lev. 27:30), the place of the bush (Exod. 3:5), holy water (Num. 5:17), the ark and the Levites (II Chron. 35:3), the priests (Lev. 21:6, 7) and the Israelites, in distinction from other nations (Exod. 19:6; Lev. 20:26; Deut. 7:6; Dan. 7:22; and cf. Num. 23:9; Amos 3:2). It is this latter idea which in the New Testament is applied to Christians generally. They are the Israel of the new dispensation, set apart to proclaim God’s excellencies (I Peter 2:9). A saint, then, is a person to whom the Lord has shown great favor and upon whom, accordingly, there rests a great responsibility. He who is a saint (II Cor. 1:1) must remember that he has been called to be a saint (Rom. 1:7; I Cor. 1:2). Ideally, saints are, indeed, believers (Eph. 1:1; Col. 1:1).
But even redeemed sinners are never saints in their own right. Hence, Paul addresses the members of the church at Philippi as saints in Christ Jesus, that is, by virtue of union with him. Of this phrase (“in Christ,” “in him,” etc.) the apostle is very fond. So was also our Lord (“in me”) as reported by the disciple whom he loved (see John 15:1–7). Paul uses the phrase repeatedly throughout his epistles. The union indicated is not “an actual physical union,” as some have thought. Neither is it true that in Paul’s writings there are two contradictory “ways of salvation,” the one forensic or legal (Jesus paid for my sins, delivering me from guilt and condemnation), and the other experimential, mystical, or practical (I live in him, having died with him and having risen with him). On the contrary, the forensic and the experiential are two essential elements in the one great work of salvation. Christ’s death for the believer must never be separated from the faith exercised by the believer. There is, moreover, a link between these two, namely, the regenerating and sanctifying work of the Holy Spirit within the believer. That Spirit applies to the believer’s heart the merits of Christ’s death, and, having planted in that heart the principle of faith, qualifies him to embrace his Lord by means of a living faith. Thus for and within and by form one golden chain, and the person who slights any one of these three links is wrong in theory and in practice. Paul, in some of the very passages in which the expression in Christ (Jesus) is used, combines the two ideas (what Christ did for the believer and what is now done by the latter) and also shows that the Bond of union between the two is the Holy Spirit working within the heart.
Examples:
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FORENSIC
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PRACTICAL
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“There is therefore now no condemnation to them that are in Christ Jesus
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who walk not after the flesh but after the Spirit” (Rom. 8:1, 4).
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“And he died for all
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that they who live should no longer live for themselves … wherefore if any man is in Christ he is a new creature” (II Cor. 5:17).
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See also the explanation of another famous in him passage, which beautifully combines the related ideas, namely, Phil. 3:9, 10; and cf. I Cor. 6:19, 20; Titus 2:14.
Paul addresses his letter in general and his opening salutation in particular to all the saints in Christ Jesus that are in Philippi together with (that is, in association with) overseers and deacons. Against the traditional view according to which it was Paul who wrote Philippians the objection has been advanced that during the apostle’s life there were as yet no “overseers and deacons.” The sources, however, do not sustain the objection. Note the following:
As to overseers (Acts 20:28; Titus 1:7) or elders, that is, presbyters (Acts 20:17; Titus 1:5), these are mentioned again and again from early apostolic times on. The Lucan and Pauline references are as follows:
Acts 11:27–30
About a.d. 44, during a famine, a relief commission, consisting of Barnabas and Saul, is sent to Judea with a gift for the needy believers in that province. This gift is delivered to the elders. It is no surprise to find elders in this Jewish-Christian community. Surely, the much-debated view that this Christian eldership was a divinely sanctioned outgrowth of the eldership in ancient Israel (Josh. 24:31) and even more directly of the eldership in the contemporary non-Christian Jewish community right here in Jerusalem and surroundings is hard to refute. After all, the people who started the Judean churches were Jews, and the church is the true Israel.28
Acts 14:23
Sometime between a.d. 44 and 50, on his first missionary journey, Paul appointed elders in every church.
1 Thess. 5:12, 13
About the year 52, on his second missionary journey, the very journey on which the church at Philippi was founded, the apostle writes to the Thessalonians, “Now we request you, brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.” See N.T.C. on that passage. That overseers or elders were included in this reference would seem probable.
Acts 20:17–38
In the year a.d. 57 or 58, Paul, on his third missionary journey, comes to Miletus on the coast of Asia Minor, and sends for the overseers (verse 28) or elders (verse 17) of the Ephesian region, and bids them farewell in a touching address.
I Tim. 3:1–7; Titus 1:5–9
A little later than Philippians, but not much later than a.d. 63, Paul after his release from the first Roman imprisonment, writing from Macedonia, enumerates the requirements for the office of overseer (I Tim. 3:1; Titus 1:7) or elder (Titus 1:5), and states that the elders who rule well should be counted worthy of double honor (I Tim. 5:17). See N.T.C. on The Pastoral Epistles; pp. 117–129; 179, 180; 344–349.
Though there are those who dispute it, yet a comparison between verses 17 and 28 of Acts 20, and between verses 5 and 7 of Titus 1, would seem to indicate that elder and overseer indicate the same person. The man who with respect to age and dignity is called elder is called overseer or superintendent with respect to the nature of his task.
As to deacons, about the year a.d. 33, when Greek-speaking Christians from among the Jews complained that their widows were being neglected in the daily distributions, seven men were chosen to attend to this matter and, no doubt, to matters of similar nature. The term deacon is not used In Acts 6:1–6, but that makes no material difference: the purpose for which these men were chosen is clearly indicated. The requirements for the office of deacon (the very term is used now) are found in I Tim. 3:8–12. (Other supposed New Testament references to the office of deacon are debatable. See N.T.C. on The Pastoral Epistles; pp. 129–134.)
Now into this frame of references the mention of overseers and deacons here in Philippians (written probably a.d. 62/63) fits very well. It is definitely not an anachronism.
Another question is: Just why did Paul make special mention of these overseers and deacons in this (and in no other) opening salutation? Some answer: because these leaders had taken the initiative in gathering the gifts sent to Paul by the Philippians both now and on previous occasions. The apostle wishes to express his appreciation to them. Others are of the opinion that the particular reference to these leaders was in the nature of a hint to them that they must see to it that the instructions contained in the letter are carried out. And still others stress the idea that Paul by making special mention of these men thereby furnishes a needed endorsement of their authority (in view of the dogs and the enemies of the cross of Christ who were threatening the church, and who might lead some astray, Phil. 3:2, 18). Any or all of these explanations may be correct. And there may also have been an entirely different reason. We do not know.
2. The rest of the salutation — one might also say the salutation proper — is as follows: grace to you and peace from God our Father and the Lord Jesus Christ. Thus, there is pronounced upon all the saints in Christ Jesus that are in Philippi, together with overseers and deacons, grace, that is, God’s spontaneous, unmerited favor in action, his sovereign, freely bestowed loving-kindness in operation, and its result, peace, that is, the conviction of reconciliation through the blood of the cross, true spiritual wholeness and prosperity, these two blessings (grace and peace) coming from God our Father and the Lord Jesus Christ.
This salutation is exactly as in Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Philemon 1–3; and substantially also as in II Thess. 1:1. For further details of explanation and for a discussion of the question whether this salutation is an exclamation, a declaration, or perhaps merely an expression of a pious wish, see N.T.C. on I and II Thessalonians, pp. 40–45, 153, 154.
1:3–11
II. The Thanksgiving and Prayer
3 I thank my God in all my remembrance of you, 4 always in every supplication of mine in behalf of you all making my supplication with joy, 5 (thankful) for your fellowship in the gospel from the first day until the present, 6 being confident of this very thing that he who began a good work in you will carry it on toward completion until the day of Christ Jesus; 7 just as it is right for me to be thus minded in behalf of you all, because I am holding you in my heart, you all being partakers with me of grace (as evidenced) both in my bonds and in the defense and confirmation of the gospel. 8 For God is my witness how I am yearning for you all with the deeply-felt affection of Christ Jesus. 9 And this is my prayer that your love may abound more and more with full knowledge and keen discernment, 10 so that you may approve the things that are excellent and may be pure and blameless with a view to the day of Christ, 11 filled with the fruits of righteousness that come through Jesus Christ to the glory and praise of God.
1:3–8
A. The Thanksgiving
3. In the letters that present themselves as coming from Paul (and, we firmly believe, actually did come from him) the salutation is in all except two cases (Galatians and Titus) followed by hearty words of thanksgiving. This praise is addressed not to the gods or to any particular deity (as was customary in Paul’s day among pagans) but to that glorious Being whom Paul here (and in Rom. 1:8; Philem. 4) calls my God. His words are I thank my God.29 The apostle is jubilant. He reflects on the wonderful way in which he has been led and on the evidences which the church at Philippi has given of its love for the gospel and for himself. Hence, he says, I thank my God. Cf. Ps. 42:11; 63:1. He continues in all my remembrance of you.30 The many individual reflections on the work of grace in the lives of the Philippians are grouped together in the phrase all my remembrance (literally “all the remembrance,” but in the light of the immediate context the article surely has possessive force).
4. Now thanksgiving, by causing a person to reflect on blessings, increases his joy. Hence, there now follows the parenthesis, which indicates a circumstance accompanying the thanksgiving: always in every supplication of mine in behalf of you all making my supplication with joy. (For prayer and its synonyms see N.T.C. on The Pastoral Epistles pp. 91, 92). A supplication is a petition for the fulfilment of a definite need that is keenly felt. Even in Philippi there were definite spiritual needs. There were imperfections (Phil. 1:9–11; 2:2, 4, 14, 15; 4:2) and dangers (Phil. 3:2, 18, 19). So Paul again and again (always … in every supplication) beseeches the Lord that these needs may be supplied. In these supplications Paul omitted no one (in behalf of you all). The main point, however, is this: since there was much room for thanksgiving, Paul is ever making his supplication with joy, for prayer with thanksgiving is joyful prayer.
5. The immediate reason for the thanksgiving is given in verse 5, the ultimate reason in verse 6. These two must not be separated. What Paul is saying is in substance this, “Your perseverance in sympathetic participation in the work of the gospel (verse 5) has convinced me that you are the objects of divine preservation (verse 6). For all this I thank my God (verse 3), making my supplication with joy (verse 4).” We find exactly the same reasoning in I Thess. 1:2–5, where the believers’ day-by-day Christian living is regarded as the unquestionable evidence of their election from eternity. And for all that Paul gives thanks to God (see N.T.C. on I and II Thessalonians, pp. 45–51).
Returning then to the immediate reason for thanksgiving we read: thankful (supplied from verse 3) for your fellowship in the gospel.
The Fellowship of all Believers in Christ31
(1) It is a fellowship of grace. It is not a natural or Platonic fellowship, nor is it man-made, that is, called into being or organized by men, like a club or society. It is not even merited by men. It is sovereignly effected by Jesus Christ (I Cor. 1:9), and is the gift of the Spirit (II Cor. 13:13; Phil. 2:1) sent from the Father. Apart from Christ and his Spirit this fellowship is entirely impossible. Ideally speaking, the fellowship between Christ and his people even precedes time, for they were chosen in him from eternity (Eph. 1:4).
In time, Jesus Christ is, as it were, the Magnet, for it is he who draws to himself those given to him by the Father (John 12:32; 17:2, 9, 11, 24). He draws them through his Word and Spirit. This Spirit applies to them the merits of the Savior’s death. Jesus, by means of his crucifixion, resurrection, ascension, and coronation, attracts to himself (that is, to abiding faith in himself) all of God’s elect, from every age, clime, and nation. Moreover, in the person of their Surety, Jesus Christ, they themselves were tried, condemned, and crucified. They also were made alive and raised with him. With him they live in heavenly places. Their life is hid with Christ in God. This truth, accordingly, concerns both their state and their condition. Their santification as well as their justification is mediated through Christ alone. It is all of grace. And it is a very close fellowship. In fact, so closely connected with him are believers that while they are on earth they even complete what is lacking in his suffering (see on Col. 1:24).
(2) It is, consequently, a fellowship of faith. Just as Christ draws sinners to himself through his redemptive acts, revealed to them by the Word and applied by the Spirit, so they approach and embrace Christ through a living, Spirit-given, faith. There is accordingly a faith-participation in Christ’s sufferings, body, and blood (Phil. 3:10; I Cor. 10:16; II Cor. 1:7; and cf. Philem. 6), as well as in his resurrection and glory (Phil. 3:10; Col. 3:1). Faith commemorates Christ’s death, rejoices in his presence, and awaits his revelation in glory.
(3) It is a fellowship in prayer and thanksgiving. Faith comes to expression in these devotions. Believers pray both individually and unitedly. Through their prayers they glorify God. Also they remember one another in prayer and thanksgiving (Phil. 1:3, 5, 9–11). Hence,
(4) It is a fellowship of believers with one another; a fellowship in love for one another. The same Magnet who attracts sinners to himself, also, in the very act of doing so, draws them into a close relationship with each other. Thus, the believer enshrines his fellow-believers in his heart and yearns for them (Phil. 1:7, 8; 2:2; 4:2; cf. John 13:34).
(5) It is therefore a fellowship in helping each other; hence also, a fellowship in contributing to each other’s needs. Believers make their fellowship of love felt by remembering the poor among their number, no matter who they are, to what race they belong, or where they are living (Rom. 15:26; II Cor. 8:4). They, moreover, also make it a practice to support the missionaries in their needs. This was true especially with respect to the Philippian believers. These had even “entered into a partnership” with Paul in an account of expenditures and receipts (Phil. 4:15, which also belongs under 6).
(6) It is, accordingly, a fellowship in promoting the work of the gospel. It is an active co-operation in gospel-activity (Phil. 1:5; cf. I Cor. 9:23). Those who in this joint-participation are brothers give each other the right hand of fellowship with a view to hearty co-operation in kingdom-work (Gal. 2:9).
(7) It is a fellowship in separation. This sounds paradoxical but is true. The koinonia is a fellowship over against the world. Attachment to Christ always means detachment from the world, that is, from worldly thoughts, purposes, words, ways, etc. For what fellowship could there possibly be between light and darkness? (II Cor. 6:14; cf. James 4:4; I John 2:15).
(8) Finally, it is a fellowship in warfare. Believers struggle side by side against a common foe (Phil. 1:27–30; 2:25).
It is with all this in mind that the expression “I thank God for your fellowship in the gospel” must be considered. It will then be clear that it indicates not only that the Philippians had “received the gospel by faith” (John Calvin), but much more. This acceptance by faith is implied, of course. But the emphasis is on hearty co-operation in the work of the gospel (cf. I Cor. 9:23), a sympathetic participation which had been shown from the first day until the present (for “the present” see also Rom. 8:22). As soon as the Lord had opened Lydia’s heart for the gospel, that wonderful woman had opened her home for the gospel-workers (Acts 16:14, 15), and she had kept it open; in fact, she had opened it ever wider, so that what had been “headquarters” for the missionaries became “church” (place of assembly) for all the early converts at Philippi (Acts 16:40). How tenderly also the jailer had washed the missionaries’ stripes and placed food before them (Acts 16:19–34). Is it not logical to believe that the man continued to reveal this same spirit? Moreover, when on his second missionary tour Paul had reached the very next place after Philippi, namely, Thessalonica, the Philippians had once and again sent gifts to him to further the work of the gospel (Phil. 4:16). When, on that same journey, the apostle had gotten to be in want at Corinth, he had not found it necessary to burden the Corinthians, for his needs had once more been supplied by “the brothers who came from Macedonia” (II Cor. 11:9). And thus, whenever the opportunity had presented itself — sometimes it had not presented itself (Phil. 4:10) — this noble band of Christians had proved the truth of the proverb, “A friend in need is a friend indeed!” The recent heroic mission of Epaphroditus, who had risked his very life in the interest of the good cause, was, as it were, the climax of this glorious manifestation of “fellowship in the gospel from the first day until the present” (Phil. 2:25; 4:13, 18).
There are several facts which cause this active co-operation to stand out all the more remarkably:
(1) It was a fellowship for the furtherance of (note εἰς) the gospel, not only in the interest of a good friend, Paul. In fact, in the hearts of the Philippians there was room for others besides Paul. Thus, for example, they (and also other believers in Macedonia) had given a magnificient example of Christian charity in supplying the needs of the poor saints at Jerusalem (II Cor. 8:1–5).
(2) It was exceptional. No other church had manifested such a high degree of fellowship (Phil. 4:15).
(3) It was spontaneous. Whenever there was need and opportunity to supply it, the Macedonians (surely including the Philippians) had given of their own free will and joyfully (II Cor. 8:2, 3).
(4) It included a giving according to their means, yes, and at times even beyond their means (II Cor. 8:3).
(5) It was not a matter of fleeting impulse but of lasting principle. The very phrase (here in Phil. 1:5) “from the first day until the present” stresses perseverance in spite of all obstacles. The prayers, the sympathies, the testimonies, the willingness to make a pecuniary contribution, all these had never ceased. The Philippians had not lost their first love (contrast Rev. 2:4) during this entire decade.
6. Paul thanks God for this, for it was God who had grafted his own image in the hearts of the Philippians. Hence, to the immediate reason for the thanksgiving the apostle now adds the ultimate reason: being confident of this very thing that32 he who began a good work in you will carry it on toward completion. Note how closely the apostle links human perseverance (“your fellowship in the gospel from the first day until the present”) with divine preservation (“he who began a good work in you will carry it on toward completion”). Any doctrine of salvation which does not do full justice to both of these elements is unscriptural. See Phil. 2:12, 13; II Thess. 2:13. Although it is true that God brings his work to completion, it is equally true that when God has once begun his work in men, the latter by no means remain merely passive instruments!
“He who began a good work in you,” is God, as is evident from the context, “I thank my God … being confident that he who began a good work in you, etc.” When God’s name, attitude, or activity is clearly implied, he is not always mentioned by name. In fact by not mentioning his name but merely saying he who there is often in such instances a greater opportunity to stress his disposition or his activity: “He who does this will also certainly do that.” Thus William Cullen Bryant says beautifully (in his poem “To A Waterfowl”):
“He who, from zone to zone,
Guides through the boundless sky thy certain flight,
In the long way that I must tread alone,
Will lead my steps aright.”33
The good work which God had begun within the hearts and lives of the Philippians was that of grace, whereby they had been transformed. This work, indeed, was good in origin, quality, purpose, and result. The result had been their own willing and working for God’s good pleasure (Phil. 2:12, 13); specifically, their own hearty co-operation in whatever pertained to the advancement of the gospel.
Now Paul is confident that God will not permit his good work of transforming and qualifying grace to remain unfinished. The expression “will carry it onward toward completion” implies “and will present it complete.”
Accordingly, out of the darkness and the distress of a prison in Rome a message of cheer reaches each Philippian believer, enabling him to say:
“The work thou hast in me begun
Shall by thy grace be fully done.”
God, accordingly, is not like men. Men conduct experiments, but God carries out a plan. God never does anything by halves. Men often do.
This teaching of divine preservation for a life of service (hence, with implied human perseverance) is in harmony with that of the entire Bible, which tells us about:
a faithfulness that will never be removed (Ps. 89:33; 138:8),
a life that will never end (John 3:16),
a spring of water that will never cease to bubble up within the one who drinks of it (John 4:14),
a gift that will never be lost (John 6:37, 39),
a hand out of which the Good Shepherd’s sheep will never be snatched (John 10:28),
a chain that will never be broken (Rom. 8:29, 30),
a love from which we shall never be separated (Rom. 8:39),
a calling that will never be revoked (Rom. 11:29),
a foundation that will never be destroyed (II Tim. 2:19),
and an inheritance that will never fade out (I Peter 1:4, 5).
It should be stressed, however, that according to the present context (and all of Scripture) this preservation is not for a purely selfish purpose but is for service. God’s work of grace qualifies men for work.
Now God will carry his good work on toward completion until, and will actually have it all completed on, the day of Christ Jesus. This day is also called:
the day of Christ (Phil. 1:10; 2:16),
the day of our Lord Jesus (Christ) (I Cor. 1:8; cf. II Cor. 1:14),
the day of the Lord (I Thess. 5:2; II Thess. 2:2; cf. I Cor. 5:5),
the day (I Thess. 5:4),
that day (II Thess. 1:10),
the parousia (of the Lord, of our Lord Jesus, etc.) (I Thess. 2:19; 3:13; 4:15; 5:23; II Thess. 2:1, 8; cf. I Cor. 15:23; etc.). See also N.T.C. on I and II Thessalonians, pp. 76, 122–124, 141, 146–150, 161, 167, 168.
It is called the day of Christ Jesus because on that day he will be manifested in glory, will be met by his bride (the church), will judge, and will thus be publicly vindicated.
Not until that day has arrived will that work of God be completed which qualified the addressees for hearty co-operation in spreading the gospel and which ends in the completed fellowship. Moreover, it takes all God’s ransomed children to make one ransomed child complete. A brick may have the appearance of a finished product, but it will still look rather forlorn until it is given its proper place in row and tier, and all the rows and tiers are in, and the beautiful temple is finished. So also God’s children, like so many living stones, will form a finished temple when Jesus returns, not until then. Believers are like the dawning light that shines brighter and brighter unto the coming of the perfect day, for it is then that he who began a good work in them will have completed it.
7. The confidence (see verse 6) which Paul has with respect to the Philippians is well-founded, as he shows by adding: just as it is right for me to be thus minded in behalf of you all, because I am holding you in my heart.34 Paul’s attitude toward the Philippians (not just his opinion about them) has been made clear in the beginning of this long sentence: he thanks God for them, makes supplication for them with joy, being thankful for their fellowship in the gospel, etc. For this disposition on his part the apostle does not claim any special credit. He says, “It is right (morally obligatory) for me to be thus minded (or disposed)” (cf. Phil. 2:5; 3:15, 19; 4:2; also Rom. 8:5; 11:20; I Cor. 13:11; Gal. 5:10). Ill-will toward the Philippians, a refusal to thank God for them, while in his inmost being he is convinced of their loyalty to God’s cause, would have been highly improper. The apostle is holding them in his heart, and the heart is the mainspring of dispositions as well as of feelings and thoughts (see Matt. 15:19; 22:37; I Tim. 1:5). Out of it are the issues of life (Prov. 4:23). And the fact, in turn, that the apostle is cherishing the Philippians in his heart finds its ready explanation in the situation upon which the emphasis really falls, namely, you all being partakers with me of grace. These Philippians have given proof that they belong to the fellowship (see on Phil. 1:5). Accordingly, Paul calls them “my fellow-partakers of the grace” (thus literally), that is, of that operation of God’s grace which enables one to work in the interest of the gospel, to suffer for it, and to assist those who proclaim and defend it. (On the word grace see N.T.C. on I and II Thessalonians, p. 42). Paul continues: (as evidenced) both in my bonds and in the defense and confirmation of the gospel.35
The Philippians had given evidence of their participation with Paul in the grace of God. They had proved it in his bonds, that is, his imprisonment (see on this word N.T.C. on The Pastoral Epistles, p. 251) and they had also proved it in something which, as it stood in the closest possible association with this imprisonment, is mentioned immediately afterward, namely, the defense and confirmation of the gospel.36 It is evident from this clause that when these words were written Paul had already appeared before the Roman authorities. He had given an account of himself as a herald of the gospel.37 He had defended the gospel by removing doubts and suspicions, and had confirmed it by setting forth its meaning positively. Naturally the two activities (defense and confirmation) overlapped. And the Philippians had shown that they were deeply concerned in all this. They had prayed for Paul. They had sympathized with him in his experiences — Were not their own experiences similar? Were not they engaged in the same conflict? See on Phil. 1:29, 30. — And they had even sent their personal representative to him with a gift and in order to assist him in every possible manner. (Phil. 2:25; 4:10–14, 18). Epaphroditus had delivered the gift and had begun his work in Rome. The fact that subsequently for a certain space of time he had not been able to assist Paul was nobody’s fault. The reason for that was that this worthy ambassador, probably while busily engaged as Paul’s attendant and assistant, had become a very sick man, on the verge of death! (Phil. 2:27).
8. Paul has just written: I am holding you in my heart (verse 7). He now shows that this is no exaggeration: For God is my witness how I am yearning for you all with the deeply-felt affection of Christ Jesus. Because it is important that the Philippians shall know how ardently he loves them, that they may be confirmed in the truths which he conveys and may take to heart his admonitions, the apostle appeals to the God who cannot lie and who judges the hearts of men (I Sam. 15:29; Jer. 11:20; John 14:6; 15:29; Rom. 2:23; II Tim. 2:13; Titus 1:2; Heb. 6:18).38 That is the meaning of the words, “For God is my witness.” Cf. Rom. 1:9; II Cor. 1:23; I Thess. 2:5, 10. The fact with reference to which Paul calls upon God to be witness is that the apostle yearns deeply for all these Philippians. He is tenderly attached to them and longs to see them again (cf. Phil. 4:1; Rom. 1:11; I Thess. 3:6; II Tim. 1:4). In fact, he yearns for them all “with the deeply-felt affection (or: “in the tender mercies”) of Christ Jesus.” Meaning: Paul’s love is patterned after (cf. Phil. 2:5) and energized by Christ’s indwelling love (Gal. 2:20).39
1:9–11
B. The Prayer
9. Having thus reaffirmed his great love for the Philippians, Paul is able to proceed as he does; for, though the words which immediately follow imply that perfection had not yet been attained among those to whom this epistle would be read, the very tactful introduction (verses 3–8) has removed every legitimate reason for taking offense.
Verses 9–11 contain the substance of the prayer to which reference was made in verses 3 and 4. This should be compared with Paul’s recorded prayers found in the other epistles of this first Roman imprisonment: Eph. 1:17–23; 3:14–21; Col. 1:9–14. Combining them we noticed that the apostle prays that those addressed may abound in wisdom, knowledge, power, endurance, longsuffering, joy, gratitude, and love. Also, we observe that Jesus Christ is regarded as the One through whom these graces are bestowed upon the believer; and that the glory of God is recognized as the ultimate purpose. Truly, one cannot afford to ignore Paul’s lessons in prayer-life.
Accordingly, in the present section we have:
(1) Its Burden: And this is my prayer that your love may abound more and more. The word love (ἀγάπη) crowds the pages of Paul’s epistles. For its use in Philippians see, besides our present passage, 1:16; 2:1; 2:2. He views this love as being entirely dependent upon and caused by God’s love which it strives to imitate (Eph. 4:32–5:2; 5:25–33). Though it is true that when the apostle speaks about the love which believers should exercise, he generally does so in a context which makes men the object of that love (Rom. 13:10; 14:15; I Cor. 4:21; II Cor. 2:4, 8; Gal. 5:13; Eph. 1:15; 4:2; etc.), yet no one who has made an earnest study of the closeness of the fellowship, which involves both God and men (see on 1:5), can long cling to the idea that for Paul God would be removed from the range of this object. (See Rom. 8:28; I Cor. 2:9; 8:3; Eph. 6:24; II Tim. 4:8.) And particularly when, as in the present passage and its context, there is nothing which in any way restricts this object, such rigid limitation seems unjustifiable. The love of which Paul speaks is, accordingly, intelligent and purposeful delight in the triune God, the spontaneous and grateful outgoing of the entire personality to him who has revealed himself in Jesus Christ, and consequently, the deep and steadfast yearning for the progress of his kingdom and for the true prosperity of all his redeemed. This yearning becomes manifest in one’s attitude (humility, tenderness, the forgiving spirit even toward “enemies”), in words (of encouragement, truthfulness, and mildness) and in deeds (of self-denial, loyalty, and kindness). The best description of love is found in I Cor. 13.
Now Paul does not pray that the Philippians may begin to exercise this love, but that the ocean of their love may rise to its full height, overflowing its entire perimeter; in fact, that it may thus abound more and more. It is characteristic of Paul that he is never satisfied with anything short of perfection (see Phil. 2:11, 12; 3:13; 4:17; then also I Cor. 15:58; II Cor. 4:15; I Thess. 3:12; 4:1, 9, 10; II Thess. 1:3; Eph. 3:14–19; 4:12, 13; Col. 1:9, 10; 3:12–17; and cf. N.T.C. on The Pastoral Epistles, p. 75).
However, fully developed love never travels alone. It is accompanied by all the other virtues. It functions in beautiful co-operation with full knowledge and keen discernment. Though knowledge apart from love leaves its possessor a spiritual zero (I Cor. 13:2), and though “knowledge puffs up but love builds up” (I Cor. 8:1), love also needs knowledge, particularly real, full, advanced spiritual knowledge (ἐπίγνωσις) in the sense in which the word is used in Rom. 10:2; and cf. also the related verb used similarly in I Cor. 13:12). With the blessing of God such penetrating insight into God’s wonderful, redemptive revelation will produce gratitude in an ever-increasing measure, which, in turn, will increase the supply and enhance the quality of love to God and to the brotherhood.
The apostle prays that as a further ingredient of their love the Philippians may have keen discernment, the taste and feeling for that which in any concrete situation is spiritually beautiful, the aesthetic sense in the sphere of Christian duty and doctrine (αἴσθησις is the Greek word, occurring only here in the New Testament). Love, in other words, should be judicious. This keen discernment or perception, born of experience, is the ability of mind and heart to separate not only the good from the bad, but also the important from the unimportant, in each case choosing the former and rejecting the latter. This is, indeed, necessary. A person who possesses love but lacks discernment may reveal a great deal of eagerness and enthusiasm. He may donate to all kinds of causes. His motives may be worthy and his intentions honorable, yet he may be doing more harm than good. Also, such an individual may at times be misled doctrinally. There must have been a good reason why Paul here stressed the necessity of abounding in love “with full knowledge and keen discernment” (see Phil. 3:1–3; 3:17–19).
(2) 10. Its Purpose: so that you may approve the things that are excellent. That naturally follows from what has just been said. Certain commentators here prefer the rendering “so that you may distinguish the things that differ.” In the abstract this translation is possible. Besides, the difference between the two is not great, for the ability to distinguish between the good and the bad would be for the purpose of electing the former and rejecting the latter. Nevertheless, the rendering found (with slight variations) in A.V., A.R.V. (text), and R.S.V. is to be preferred. It best suits the context: the man who not only has the ability to distinguish but also actually chooses the things that really matter, in preference to those that are either bad or of little importance, does this with a view to being “pure and blameless,” etc. Besides, Paul is his own best interpreter. Phil. 1:10 finds its best commentary in Phil. 4:8, 9 (see on that passage).40 The prayer, accordingly continues, and may be pure and blameless. Underlying the first adjective is probably the image of precious metal from which the dross has been removed; hence, unmixed, without alloy; and so, in the moral sense, pure.41 Underlying the second is that of arriving at one’s destination not stumbled against, i.e., uninjured by any obstacles in the road; hence, morally uninjured, and so, not worthy of blame, blameless (the word is used in that passive sense also in Acts 24:16; for the active sense see I Cor. 10:32). The prayer, then, is that the Philippians, their faculties having been trained to prefer the good to the evil, and the essential to the trivial (cf. Heb. 5:14), may be pure and blameless with a view to the day of Christ. For the expression “the day of Christ” see on verse 6. Their whole life must be a preparation for that great day, for it is then that the true character of every man’s life will be revealed (I Cor. 3:10–15), and everyone will be judged according to his work (Dan. 7:10; Mal. 3:16; Matt. 25:31–46; Luke 12:3; I Cor. 4:5; Rev. 20:12).
11. It is not enough, however, to pray that with a view to the day of Christ’s return no flaw and no blame may be found in the Philippians. The implication of this negative petition must now also be stated positively. Hence, the prayer continues: so that you may be … filled with the fruits of righteousness.42 Paul prays that in the hearts and lives of the Philippians there may be a rich spiritual harvest, consisting of a multitude of the fairest fruits of heaven; such as, love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Gal. 5:22, 23), and the works which result from these dispositions. One of these works, a very important one, is soul-winning (Prov. 11:30). As is shown by the passage just mentioned (and see also Amos 6:12, cf. James 3:18), the expression “fruits of righteousness” is taken from the Old Testament. These are fruits that are produced by the right relation between God and believers. No mere man is ever able to produce them by his own unaided efforts. They are fruits that come through Jesus Christ, for apart from him the disciple can do nothing (John 15:5). It is Christ who by means of his sacrifice secured for the believer a new state and consequently also a new condition, so that by virtue of that new relationship the believer by the power of the Holy Spirit is now able to produce fruit, more fruit, much fruit (John 15:2, 5; cf. Matt. 7:17, 18). In fact, believers are “his workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10).
Paul concludes his prayer by beseeching God that the ultimate purpose of all that is mentioned in the entire sentence, beginning with verse 9, may be to the glory43 and praise of God. The circle must be completed. Fruits descending from heaven must waft their fragrance back to heaven again. The chief end of man is “to glorify God and enjoy him forever” (cf. Matt. 5:16; John 15:8; 17:4). Call this Calvinism if you wish; every man who loves the Word, be he a Baptist, Methodist, Lutheran, Calvinist, or whatever he may be, subscribes to it from the bottom of his heart. It was a thought embedded very securely and deeply in the heart and thoughtlife of Paul (I Cor. 10:31; Eph. 1:6, 12, 14). God must be magnified. His virtues must be extolled. The majesty of the redeeming love and power of him who when his people rejoice rejoices over them with singing (Zeph. 3:17) must be acknowledged gratefully, in spontaneous anthems of praise and adoration.
Synthesis of 1:1–11
This section consists of three parts: salutation, thanksgiving, and prayer. Thanksgiving and prayer are, however, so closely connected that they may be considered together.
In the salutation Paul associates Timothy with himself, so that the letter must be regarded as coming from both, though Paul alone is the author. Paul calls himself and Timothy servants of Christ Jesus, for they recognize Christ Jesus as their sovereign Lord, whom they serve willingly and with gladness of heart. The salutation — of grace and peace — is officially pronounced upon all the spiritually consecrated people in Philippi, viewed as gathered for worship. For a reason unknown to us Paul adds, “together with overseers and deacons.” Happy the church with overseers and deacons whom a man like Paul can trust.
Paul thanks God because whenever he thinks of and prays for the Philippians, joy wells up in his heart. Truly, he is writing as Christ’s joyful servant, yes joyful even though he writes from a Roman prison. The Philippians have always shown that the work of God’s grace, proof of their eternal security and preservation, is functioning in their hearts and lives. They have shown and are showing, by their very deeds, that they understand the implications of the blessed fellowship of all those who are in Christ. Hence, though from a distance, they co-operate with Paul in his defense. In response to this splendid sharing, he yearns for them all with the deeply-felt affection of Christ Jesus.
He prays that their love may increase not only, but may also become fully rounded so as to include the graces of deep insight into the way of salvation and keen discretion in every concrete situation of life, that sense of true values which always chooses whatever is best. Thus may they all be filled with the fruits of righteousness to the glory and praise of God.
CHAPTER I (CONTINUED)
Summary of Chapter 1
Verses 12–30
Paul, the Optimistic Prisoner
rejoicing in his imprisonment for the advantage of the gospel, and in the fact that Christ will be magnified in his (Paul’s) person whether by life or by death; and exhorting the Philippians to remain steadfast, united, and unafraid.
1:12–18a The Imprisonment for the advantage of the gospel.
1:18b–26 Christ magnified in Paul’s person whether by life or by death.
1:27–30 Exhortation to steadfastness, unity, and fearlessness.
1:12–18a
I. The imprisonment for the Advantage of the Gospel
12 Now I want you to know, brothers, that the things that have happened to me have in reality turned out to the advantage of the gospel; 13 so that it has become clear throughout the whole praetorian guard and to all the rest that my bonds are for Christ, 14 and most of the brothers have been heartened in the Lord through my bonds and are showing far more courage in telling the message of God without being afraid.
15 Some, to be sure, are heralding Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am appointed for the defense of the gospel; 17 the former proclaim Christ out of selfish ambition, not sincerely, thinking to raise up affliction (for me) in my bonds. 18 What then? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.
12. Being the Joyful Servant of Christ Jesus, Paul is also the Optimistic Prisoner. The Christ whom he so willingly serves will take care of him; in fact, is doing so already, and not of him alone, but what is far more important, of the gospel also. For the concept gospel see on 1:27.
In all probability this optimism was not wholly shared by those whom Paul addresses. The church at Philippi was on tenterhooks. “What is going to happen to Paul; will he be condemned or will he be acquitted?” That was the question which everyone was anxiously asking. “Too bad for him … and for the cause of the gospel, this imprisonment!” That was what many people were thinking.
Now on both of these points Paul was of a different mind. With him the primary question was not, “What is going to happen to me?” It was, “How is the gospel-cause affected by whatever happens to me?” And his answer was not, “It is being retarded.” It was, “It is actually being advanced by my imprisonment.” Accordingly, Paul writes first about “the gospel,” “the message of God,” “the Christ” (verses 12–18), and then about his own hope of release (verses 19–26). And even in that second paragraph he writes not so much about himself as about “Christ magnified” in his (Paul’s) person and work.
The opening clause, Now I want you to know, brothers, is substantially the same in meaning as the slightly differently worded one in I Cor. 11:3 and Col. 2:1. Similar is also the expression, “I (or we) do not wish you to be in ignorance” (Rom. 1:13; I Cor. 10:1; 12:1; II Cor. 10:1; 12:1; II Cor. 1:18; I Thess. 4:13); and cf. “I (or we) make known to you” (I Cor. 15:1; II Cor. 8:1; Gal. 1:11). Introductions of this character serve to call attention to the fact that something of considerable interest or importance is going to follow. The word brothers (also in 1:14; 3:1, 13, 17; 4:1, 8, 21) is one of endearment, and indicates that the apostle regards these Philippians as being, along with himself, children of the same heavenly Father, by virtue of the merits of Christ and the work of the Spirit, and accordingly as being included in the glorious fellowship (see on verse 5 above).
Paul continues, that the things that have happened to me have in reality turned out to the advantage of the gospel. The apostle’s recent experiences (literally, “the things concerning me” or “my affairs”; cf. Eph. 6:21; Col. 4:7) have had the same effect on the gospel-message as the work of sturdy engineers has on the progress of an army. These men are sent ahead in order to remove obstructions and clear the roads for the rest of the army. Now in the path of the gospel, too, there had been formidable obstructions. On the part of those who had heard vague rumors but were unacquainted with the real essence of the gospel, there had been mistrust and hostility. And on the part of many a church-member there had been fear and cowardice. Paul’s experiences and reactions — his bonds, trial, constant witness for Christ, conduct in the midst of affliction — had served the purpose of tending to remove these obstacles. Thus, road-blocks set up by Satan to hinder and stop the progress of the gospel (see N.T.C. on I Thess. 2:18; cf. I Cor. 9:12) had become stepping-stones to better understanding and deeper appreciation of God’s redemptive truth and to rising courage in defending it. Paul had been bound, but the word of God could not be bound (see II Tim. 2:9; cf. Isa. 40:8; 55:11). When the apostle went to Rome as a prisoner, it was in reality the gospel that went to Rome.
Thus it has ever been. Joseph, cast into a pit and sold into slavery, by and by magnifies God and praises his providence (Gen. 37:23, 24; 50:20). Israel, pursued by Pharaoh’s army, a moment later is heard singing a song of triumph (Exod. 14 and 15). Job, deprived of his children, earthly goods, and health, arrives at a deeper insight into the mysteries of God’s wisdom than ever before (Job 1 and 2; then 19:25–27 and 42:5, 6). Jehoshaphat, threatened by the Ammonites and Moabites, offers a soul-stirring prayer in the midst of his distress. There follow praise, victory, and thanksgiving (II Chron. 20). Jeremiah, cast into a muddy cistern and suffering other afflictions, coins the famous phrase immortalized in Scripture and song, “Great is thy faithfulness” (Jer. 38:6; Lam. 3:23; cf. verses 2 and 7). Our Lord Jesus Christ, crucified, by means of his very cross gains the victory over sin, death, Satan, causing every true believer to exclaim, “Far be it from me to glory save in the cross of our Lord Jesus Christ” (Matt. 27:5; Acts 4:27, 28; Gal. 6:14; cf. Heb. 12:2). Peter and John, imprisoned, become bolder than ever in proclaiming Christ to be the only Savior (Acts 4). The early church, scattered abroad, improves that very opportunity to go about preaching the word (Acts 8).
The manner in which this wonderful progress has been achieved is now described. First, Paul’s experiences have affected the outside-world, notably, the praetorian guard (verse 13). Secondly, they have exerted their wholesome influence upon insiders, the “brothers” (verse 14).
13. Beginning with the first group, Paul states, so that it has become clear throughout the whole praetorian guard and to all the rest that my bonds are for Christ. On the expression the praetorian guard see Introduction, II, V. Paul was under constant guard (cf. Acts 28:16, 20). The guards relieved each other. In this way ever so many of them came into contact with this apostle to the Gentiles. They took note of his patience, gentleness, courage, and unswerving loyalty to inner conviction. They were deeply impressed. Yes, even these hardened soldiers, these rude legionaries, who presumably would be the very last to be affected in any way by the gospel, were deeply moved by what they saw and heard and felt in the presence of Paul. They listened to him as he talked to friends who came to visit him, or to his secretary to whom he dictated his letters, or to his judges, or to God in prayer, or even to themselves. It is not difficult to imagine that at first they listened with a measure of disdain or hardly listened at all. But after a while they became interested, and then … enthusiastic. And what they learned they began to spread. “We are guarding a very remarkable prisoner,” they would say, “and we are firmly convinced that his imprisonment is not for any crime he has committed but solely for his connection with the Christ whom he proclaims.” And so the news spread, from guard to guard, to the families of the guards, to Caesar’s household (see on Phil. 4:22), and thus to “all the rest,” the inhabitants of Rome, in general. Paul’s case and, even better, Christ’s cause, became “the talk of the town.” That meant progress for the gospel, for the real issue was being clarified.
14. And now the effect upon “the brothers”: and most of the brothers have been heartened in the Lord44 through my bonds and are showing far more courage in telling the message of God without being afraid.
Who were these brothers? Clearly, the believers in Rome. Here, years ago, a congregation had been established to which the apostle had addressed his famous Epistle to the Romans. That congregation consisted largely of converts from the Gentile world. However, when Paul, as prisoner, arrived in Rome, he immediately proclaimed the gospel to the Jews, with the result that “some believed … some disbelieved” (Acts 28:24). The Jews who believed founded their own churches in Rome. Nevertheless, we may be sure that between the members of the first group, the believers from the Gentiles, and the second, those from the Jews, there existed a bond of Christian fellowship, so that when Paul here speaks of the brothers he has reference to members of both groups, that is, to those among them who had not left Rome.45 Similarly we read in Acts 28:30 that during his two years of imprisonment in Rome Paul welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ openly and without hindrance (Acts 28:30, 31).
Now what had been the brothers’ attitude to Paul and his message? And what had been the attitude of their leaders? As soon as they knew that Paul was on trial had they offered help? Had they remained steadfast in spreading the tidings of salvation, the good news? Here in verse 14 it seems to be implied that at first they had not shown a very commendable degree of courage. Some courage here and there, yes, but not very much. Instead, they seem to have been “frightened by the adversaries” (verse 28), definitely in need of the warning that each man should look out not only for his own interests but also for the interests of others (2:4). All had been looking after their own affairs (cf. 2:21). At his defense no one had been at Paul’s side but all had deserted him.
But things were changing now. Let it be borne in mind that when this letter was written, the author speaks as a man who is awaiting not a trial but a verdict. The trial had reached its crisis; the case was about to be terminated (Phil. 2:19, 23, 24). Everyone had had a chance to observe Paul’s steadfastness and courage while “under fire.” The Lord had sustained him most wonderfully (Phil. 4:13), and this not only during his trial but even earlier, on his way to Rome as a prisoner (Acts 23:11; 27:23). So now at last, as a result of having seen what the grace of God is able to accomplish in the heart of his “bound” apostle, most of the brothers (not just “many,” A.V.) have taken courage, the courage which is “in the Lord,” imparted and kept alive by him. Not only was there official proclamation of “the message of God,” that is, the gospel, but this message had even become the theme for discussion without restraint, the topic for ordinary conversation or talk, and this now far more than ever before. Yet this was the case not among all but only among most of the brothers. The fact that even now conditions were not exactly ideal even among the preachers at Rome is clear from that which follows, which, however, also shows Paul’s magnificent optimism:
15. Some, to be sure, are heralding Christ from envy and rivalry, but others from good will.
It stands to reason (and should never have been denied) that when Paul now begins to speak about those who “are heralding Christ from envy and rivalry … out of selfish ambition, not sincerely, thinking to raise up affliction (for me) in my bonds” he is no longer referring to those people for whom he has nothing but praise because they have been “heartened in the Lord through my bonds and are showing far more courage in telling the message of God without being afraid.” The apostle approaches the subject from a different angle now. He has already indicated two favorable results of his imprisonment experiences: a. the issue has been clarified for the outsiders (praetorian guard, etc.), so that these now realize that Paul’s bonds are for Christ; b. most of the believers in the great metropolis have shaken off their former fears, and are now at last telling the message of God courageously. He now accentuates a third reason for his optimism (a reason in reality already implied in a. and b.), namely, c. Christ is being proclaimed! Now with this thought uppermost in his mind he is saying that this heralding of the Christ is, sad to say, not always actuated by the proper motives.
The men of whom Paul is thinking are all heralding Christ (see verses 15, 17, 18).46 They are exercising their ambassadorship, and are publicly and authoritatively proclaiming him as the one only name under heaven that is given among men by which we must be saved. (On this verb to herald or to preach and its synonyms see N.T.C. on The Pastoral Epistles, pp. 309, 310.) As far as one is able to gather from the text, none of the heralds is a preacher of false doctrine. None of them, for example, is giving undue prominence to the observance of the law as a means of salvation. None of those referred to here in Phil. 1:15–18 is “preaching a different gospel” (Gal. 1:6; cf. 5:1–6) or “another Jesus” (II Cor. 11:4). None of them is “a dog” or “an evil worker” (Phil. 3:2). But while all are proclaiming the true gospel, not all are actuated by pure motives. That is the point! It is with respect to this point that Paul is here dividing the preachers at Rome into two groups.
The first group consists of those who are heralding Christ from envy and rivalry. (For this combination see also I Tim. 6:4. For a word-study of envy see N.T.C. on The Pastoral Epistles, p. 388). It should be borne in mind that there was a church in Rome long before Paul arrived there. It can scarcely be doubted, therefore, that certain preachers in Rome had attained a degree of prominence among the brothers. With the arrival of Paul and especially with the spreading of his fame throughout the city (see verses 13 and 14) is it easy to understand that these leaders were beginning to lose some of their former prestige. Their names were no longer mentioned so often. Hence, they became envious of Paul. Their motives in preaching Christ were not pure or unmixed.
16. The second group consisted of those who were motivated by good will (used here of human good will; in Phil. 2:13; Luke 2:14; 10:21; Eph. 1:5, 9 of divine good pleasure). That the essence of this good will was love for Paul and for the gospel which he proclaimed is evident from the words which immediately follow: The latter do it out of love, knowing that I am appointed for the defense of the gospel.47 These men do not begrudge Paul the authority which he exercised by divine appointment, nor the great gifts he had received from God and the honor which was bestowed upon him by many people. They heralded Christ out of love (see on verse 9), a love for Christ, hence also for his gospel and for the man whom they knew to have been set, destined, or appointed (see for this verb I Thess. 3:3; cf. Luke 2:34) for the defense (see on verse 7) of the gospel.
17. The former proclaim Christ out of selfish ambition. Like many a hired servant discards idealism and has his mind set chiefly on the wages which he will receive, so also these envious preachers are actuated by selfish motives (cf. Phil. 2:21). They crave honor and prestige, at least they have permitted this motive to crowd the nobler incentives into a corner. Hence, Paul continues: these men proclaim Christ not sincerely, that is, not from unmixed motives, not purely, thinking to raise up48 affliction (for me) in my bonds. They would just as soon aggravate Paul’s affliction, as long as their own selfish interests are served.
18a. What then? or “What really matters?” Only that49 in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. Paul’s self-forgetfulness excites affectionate admiration. We love him all the more for having written this beautiful passage. Sensitive soul though he was, he does not begin to pity himself because certain jealous preachers were trying to win applause at his expense. What really matters to him is not what they are doing to him but what they are doing for the gospel. But is it possible, then, that such selfish individuals can render service to the gospel in any way? Yes, for it must be borne in mind that those who hear them do not know what Paul knows. The listeners hear only the good preaching. They do not see the bad motive. What matters then is that in every way, that is, whether in pretense — as by those who know how to cover up their selfish ambition — or in truth — as by those whose sole aim is actually the glorification of their Lord and Savior — Christ is proclaimed. In this, says Paul, I rejoice (see also 1:25; 2:2, 17, 18, 28, 29; 3:1; 4:1, 4, 10). It would seem that the apostle’s joy is so great that it crowds out every other consideration.
1:18b–26
II. Christ Magnified in Paul’s Person whether by Life or by Death
18b Yes, and I shall continue to rejoice. 19 For I know that through your supplication and the help supplied by the Spirit of Jesus Christ this will turn out for my salvation, 20 in accordance with my eager expectation and hope that in not a single respect I shall ever be put to shame, but that now as always by my unfailing courage Christ will be magnified in my person, whether by life or by death. 21 For to me to live (is) Christ, and to die (is) gain. 22 Now if (what awaits me is) to live in the flesh, this for me means fruit resulting from work; yet which I shall choose I cannot tell. 23 So I am hard pressed between the two, having the desire to depart and be with Christ, for that is very far better; 24 but to remain in the flesh is more necessary for your sake. 25 And being convinced of this, I know that I shall remain, yes remain with you all, for your progress and joy in the faith, 26 in order that in connection with me, because of my being with you again, your exultation in Christ may abound.