“Jesus is all the world to me,

18b, 19. Paul is the Optimistic Prisoner not only because he realizes that his imprisonment is for the advantage of the gospel (1:12–18), but also because he is deeply convinced that in his person Christ will be magnified, and that this happy result will be attained whether he, the apostle, is set free (as he rather expects) or is put to death (1:19–26).

At first glance it might seem as if from the lofty height of glorying in the fact that Christ is being proclaimed — verse 18 — Paul now descends to the somewhat lower plane of rejoicing in his own salvation — verse 19. However, by reading not only verse 19 but also verse 20 it will be seen that for Paul salvation consisted in this — to quote his own words — “that … Christ be magnified in my body, whether by life or by death.” Christ’s glory and Paul’s salvation cannot be separated.

Yet there is progress in thought. The apostle advances from the consideration of his joy in the present (verse 18) to the consideration of his joy in the future. He writes: Yes, and I shall continue to rejoice. He states as the reason for his continued rejoicing: For I know that through your supplication and the help supplied by⁵⁰ the Spirit of Jesus Christ this will turn out for my salvation. This present imprisonment with all its attending woe will result in Paul’s truest welfare, his highest good, namely, Christ magnified more than ever in Paul’s person. Note that this glorious result will be brought about by means of two factors which because of their great difference in magnitude — the one human, the other divine — we would probably hesitate to place next to one another: your supplication … and … the help supplied by the Spirit of Jesus Christ! Yet, they certainly belong together: the very same Spirit which sustained Jesus Christ, the Mediator, in his trials, will cause all things to work together for good in the case of Paul also, and this in answer to the prayer of fellow-believers. The apostle sets much store by the intercession (here supplication, that is, fervent petition or request for the fulfillment of a definite need; cf. Phil. 1:4; 4:6; see N.T.C. on I Tim. 2:1) of his friends (cf. Rom. 15:30, 32; II Cor. 1:11; Col. 4:2; I Thess. 5:25; II Thess. 3:1). Note that Paul makes supplication for the Philippians (1:4), and that he knows that they are doing the same thing for him (1:19). The fellowship is operating (see on verse 5).

20. The “knowledge” of which Paul speaks is in complete harmony with an underlying conviction born of experience. Hence, the apostle continues: 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. The apostle is not bragging. Quite the opposite is true. He ascribes nothing to self but everything to the power of the Spirit of Jesus working within him. It is his eager expectation (see Rom. 8:19; yearning, looking forward to something with head erect) and well-founded hope that this Spirit will never put him to shame. He will never permit Paul to seek an easy way out of his imprisonment; for example, by denying his Lord. On the contrary, he will equip the apostle with unfailing courage; literally, complete outspokenness, a courage which reveals itself in a frank and unhesitant proclamation of the good tidings of salvation to all who are willing to listen, and which has as its source confidence in God and in his promises, the confidence of one who knows that at all times he can approach his God without fear (cf. Eph. 3:12).⁵¹

Thus Christ will be magnified in Paul’s person; literally body, but here body indicates the entire personality (cf. also Rom. 12:1; Eph. 5:28),⁵² as is evident from the addition of the words whether by life or by death. If Paul is acquitted and released, he will continue his apostolic labors. If he is condemned to death, he will go to his Lord with unwavering faith and with a song in his heart. Either way it will become evident what the Lord through his grace can accomplish in the heart of his child. Thus Christ will be magnified.

21. There is no sharp division between verses 20 and 21. They should stand together. Paul says that he knows that in his person Christ will be magnified, For to me to live (is) Christ, and to die (is) gain. Were this not true, Christ would not be magnified in him.⁵³

What Paul means by saying, “For to me to live is Christ,” may be learned from the familiar lines of the well-known hymn by Will L. Thompson:

“Jesus is all the world to me,

My life, my joy, my all;

He is my strength from day to day,

Without him I would fall.

When I am sad to him I go,

No other one can cheer me so;

When I am sad he makes me glad,

He’s my friend.”

And the stanzas which follow.

When the apostle says so emphatically “to me” placing this word at the very beginning of the sentence, he is giving a personal testimony and is at the same time drawing a contrast between himself and those to whom he has just been referring and who, no doubt, are still very much in his mind; namely, preachers “who proclaim Christ out of selfish ambition,” Paul, then, in contrast with them, is not self-centered but Christ-centered. He is concerned with the honor and glory of his wonderful Redeemer.

To determine even more exactly just what the apostle has in mind when he says. “to live (is) Christ,” parallel Pauline passages must be consulted. It means: to derive one’s strength from Christ (Phil. 4:13), to have the mind, the humble disposition of Christ (Phil. 2:5–11), to know Christ with the knowledge of Christian experience (Phil. 3:8), to be covered by Christ’s righteousness (Phil. 3:9), to rejoice in Christ (Phil. 3:1; 4:4), to live for Christ, that is, for his glory (II Cor. 5:15), to rest one’s faith on Christ and to love him in return for his love (Gal. 2:20)

“And to die (is) gain.” Dying physically means gain for Paul. It will mean that he will actually be with Christ (see verse 23), “at home with the Lord” (II Cor. 5:8). But gain for Paul can never be dissociated from gain for the cause of Christ, for the one objective in which Paul rejoices most is that in his person Christ may be magnified. Death will be a distinct gain because it will be the gateway to clearer knowledge, more wholehearted service, more exuberant joy, more rapturous adoration, all of these brought to a focus in Christ. Surely, if even now Christ is magnified in Paul’s person, he will be thus magnified even more on the other side of death. Cf. I Cor. 13:12. Death is gain because it brings more of Christ to Paul, and more of Paul to Christ.

22. From the words “whether by life or by death” and “For to me to live (is) Christ, and to die (is) gain,” it follows that the apostle was weighing the two possibilities, and was asking himself, “Now if the choice between these two were mine, which would I choose?” This thought, which in verses 20 and 21 is in the background, comes to the fore now, as Paul continues Now if (what awaits me is) to live in the flesh, this for me (means) fruit resulting from work. The words placed in parentheses show that here again we are dealing with abbreviated expression, but the sense is clear enough.⁵⁴ If Paul is acquitted, so that his life here on earth is prolonged,⁵⁵ this will mean fruit: souls won for eternity through his further ministry, the edification of believers, the establishment of churches, etc. The prospect is wonderful. Paul knows that, should he be acquitted and released, he will again avail himself of every opportunity to proclaim the gospel far and wide. What is more, he knows that this work will not be in vain. In the realm of the Spirit there is always fruit of labor. When one abounds in the work of the Lord, his labor is never futile (I Cor. 15:58). To be sure, not every seed germinates, nor does every plant bear fruit (Matt. 13:1–9). Many people there are who experience “so many things” in vain (Gal. 3:4). But it is equally true that by no means all the seeds that are scattered are wasted. He who goes forth weeping, bearing the seed for sowing, will come home with shouts of joy, bringing his sheaves with him (Psalm 126:6). The word that proceeds from the mouth of Jehovah never returns to him empty (Is. 55:11). Hence, blessed are those who sow beside all waters (Isa. 32:20, cf. also 32:17). And let no one think that if the seed does not at once appear above the ground and if the plant does not rush to maturity like Jonah’s gourd, the work of sowing has been in vain. Rather, at God’s own time the seeds scattered broadcast will ripen into a blessed harvest (Eccles. 11:1; cf. Mark 4:26–29). And in this fruit-bearing Christ will be glorified, the Christ who was Paul’s very life.

And since for Paul to live was Christ, hence for him to die was gain (vs. 21). In fact it was better by far, by very far (vs. 23). Hence, it is not surprising that the apostle continues Yet which I shall choose I cannot tell.⁵⁶

23, 24. The apostle loves Christ, and loves to be with him to glorify him forever, free from sin and from suffering. But he also loves the Philippians and knows that they have definite spiritual needs, and that a further ministry among them will be very fruitful and to the glory of the Redeemer. The choice is a difficult one, which is expressed even more clearly in the words: So I am hard pressed between the two, having the desire to depart and be with Christ, for that is very far better; but to remain in the flesh is more necessary for your sake. Torn between conflicting considerations Paul is being pressed from both sides:

On the one side there is the desire,⁵⁷ the strong yearning, to strike (literally, to loosen) the tent of his earthly, temporary existence; the desire “to break camp,” or “to loosen the cables of a ship,” hence, to depart. See II Tim. 4:6. Note the words: to depart and be with Christ. The apostle knows that when his soul departs from this earthly life, it is immediately with Christ. It does not “go out of existence” until the day of the resurrection, nor does it “go to sleep” (cf. Ps. 16:11; 17:15; Matt. 8:11; Luke 16:25; John 17:24; I Cor. 13:12, 13; II Cor. 5:8; Heb. 12:23; Rev. 6:10; 20:4). It at once enjoys blessed fellowship with the Savior. That is “very far better”⁵⁸ than to remain in the flesh. Just why is this far more appealing, subjectively considered? Consult such passages as Rom. 8:18; II Cor. 5:8; II Tim. 4:7, 8; and Phil 3:14 for the answer. Note the contrast between

Remaining here	and	Departing to be with Christ
****		****
Here:		There:
a. A temporary residence, a mere tent-dwelling		A permanent abode
b. Suffering mixed with joy		Joy unmixed with suffering
c. Suffering for a little while		Joy forever
d. Being absent from the Lord		Being at home with the Lord
e. The fight		The feast
f. The realm of sin		The realm of complete deliverance from sin, positive holiness.

On the other side there is the need of the Philippians. The apostle places this objective need over against his own subjective desire. He is convinced that his continued life on earth, enabling him to bestow further pastoral care upon the believers at Philippi, must be given serious consideration. The church had existed for not much longer than a decade. Only yesterday some of its members had emerged from the idolatry and immorality of heathendom. Though it was a wonderful church in many ways, it had its weaknesses and it was confronted with real dangers (see Phil. 3:1–3; 3:19; 4:2). Accordingly, big-hearted Paul is ready for the present, if that be God’s plan, to forego the entrancing glories of heaven in order that his span of life on earth may be lengthened in the interest, among others, of the Philippians. The need of the church weighs heavier with him than the desire of his own soul.

25, 26. He therefore continues, And being convinced of this, I know that I shall remain, yes remain with you all. Because the apostle is convinced of this, namely, of that which he has just written: that the lengthening of his life’s span would mean fruit resulting from work, and that such work was needed by the church at Philippi, he regards it as altogether probable that he will remain on earth a while longer. “It is my definite opinion,” says he, as it were, that “I shall even remain by the side of you all.” This you all probably includes more than the church at Philippi.

The purpose of this expected release and prolonged ministry is expressed in the phrase for your progress and joy in the faith, and in the clause that stands in apposition with it (see verse 27).

Again and again in Philippians and also in Paul’s other epistles the idea of spiritual progress is stressed. Such progress means growth in love (Phil. 1:9), in knowledge (1:9), in fruitfulness (1:11), and in obedience (2:12). Why is it important that believers progress? Because not to progress means to regress. Standing still spiritually is impossible. And regression produces depression (dejection). But progress means happiness, the joy unspeakable and full of glory. Hence, Paul very neatly unites these two concepts and writes that he expects to remain with his friends on earth for their progress and joy in the faith. There follows the elucidation: in order that in connection with me, because of my being with you again, your exultation in Christ may abound. The apostle’s release — should it please God to grant this, as Paul rather expects — would result in more than merely sentimental rejoicing. Not only would the Philippians exclaim, “Paul, we are very happy to have you with us once more.” They would also thank their Anointed Savior. In connection with God’s mercies bestowed upon Paul they would make their boast in the Lord, praising him, and this particularly for bringing their dear friend to them again. Note that word again. It implies that the apostle had been in Philippi before (on the second missionary journey, Acts 16:11–40; the third, outward bound, II Cor. 8:1–5; and the third, homeward bound, Acts 20:5).

All the historical evidence points to the fact that Paul’s expectation was fulfilled, and that, having been released, he actually visited the Philippians once more. For proof see N.T.C. on The Pastoral Epistles, pp. 23–27, 39, 40.

1:27–30

III. Exhortation to Steadfastness, Unity, and Fearlessness

27 Only continue to exercise your citizenship in a manner worthy of the gospel of Christ, that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one soul striving side by side for the faith of the gospel, 28 and not frightened in anything by the adversaries, which is for them a clear sign of destruction, but of your salvation, and this from God. 29 For to you it has been granted in behalf of Christ not only to believe in him but also to suffer in his behalf, 30 being engaged in the same conflict which you saw me having and now hear me having.

27, 28. It is in keeping with his character as Optimistic Prisoner that Paul now exhorts the Philippians to remain steadfast, united, and unafraid, and to regard it a privilege to be counted worthy to suffer for Christ. He writes, Only continue to exercise your citizenship in a manner worthy of the gospel of Christ. Paul says, “Only,” that is, “whatever happens to me personally, whether I come and see you or am absent,” in any event be sure to conduct yourselves as believers. With respect to the words, “Continue to exercise your citizenship,” commentators differ rather sharply. According to some the meaning is, Continue to discharge your obligations as citizens and residents of Philippi faithfully. According to others the idea that there is even so much as an allusion here to Roman citizenship is far-fetched.⁵⁹ But why should it be necessary to accept either of these rather extreme positions? In opposition to the first opinion the question may be asked, Does not Phil. 3:20 (“For our homeland is in heaven”) clearly indicates that the apostle is referring to heavenly citizenship? And in answer to the second view, the question is pertinent, Does not that very passage and also the position of the Philippians as Roman citizens make it altogether probable that his Roman citizenship is the underlying idea? Paul is drawing a parallel, making a comparison. It is as if the apostle were saving, “You are Roman citizens and proud of it (and so am I, Acts 16:21, 37). But constantly bear in mind that what matters most is the fact that you are citizens of the kingdom of heaven. Continue, therefore, to exercise that citizenship in a manner worthy of the gospel of Christ.” The verb has reference, accordingly, to Christian conduct, a manner of life that befits a citizen-soldier who belongs to the kingdom and army of Jesus Christ.⁶⁰ Naturally, good citizens of the realm of Christ will also be good citizens of the Roman realm.

To exercise their citizenship “in a manner worthy of the gospel of Christ” means to conduct it in harmony with the responsibilities which that gospel imposes and with the blessings which it brings. The word gospel occurs twice in this verse, and not less than six times in this one chapter. This is therefore the proper place to answer the question:

What Is the Gospel?

It is the God-spell, the spell or story that tells us what God has done to save sinners. Hence, it is evangel or message of good tidings. It is the glad news of salvation which God addresses to a world lost in sin.⁶¹ Not what we must do but what God (in Christ) has done for us is the most prominent part of that news. This is clear from the manner in which the noun evangel and the related verb to proclaim an evangel, to bring good news are used in the Old Testament. See LXX on Psalm 40:9; 96:2; Isa. 40:9; 52:7 in relation to Chapter 53; 61:1; and Nahum 1:15.

Isa. 61:1

“The Spirit of the Lord Jehovah is upon me,

because Jehovah has anointed me,

to bring good tidings to the afflicted.

He has sent me to bind up the broken-hearted,

to proclaim liberty to the captives,

and the opening (of the prison) to those who are bound;

to proclaim the year of Jehovah’s favor;

and the day of vengeance of our God;

to comfort all who mourn;

to grant to those who mourn in Zion —

to give them a garland instead of ashes,

the oil of gladness instead of mourning,

the garment of praise instead of the spirit of heaviness;

that they may be called oaks of righteousness,

the planting of Jehovah, that he may be glorified.”

In his sermon at Nazareth Jesus referred these words to himself, quoting the first part of the passage (Luke 4:18; cf. Isa. 61:1, 2b).

Isaiah 52:7 in relation to Chapter 53; cf. Nahum 1:15:

“How beautiful upon the mountains (are) the feet of him who brings good tidings, who publishes peace, who brings good tidings of good, who publishes salvation” (thus Isaiah, and cf. Nahum).

In Romans 10:15 Paul refers to these words. According to the contexts in Nahum and Isaiah freedom from the foreign yoke or return to the native soil was good tidings for Israel of old. But even during the old dispensation the good news had reference to blessings far beyond the national and physical horizon. One has no right to exclude from the glad tidings of Isaiah 52 the precious contents of Chapter 53; e.g.,

“Surely, he has borne our griefs

and carried our sorrows;

yet we esteemed him stricken,

smitten by God, and afflicted.

But he was wounded for our transgressions,

he was bruised for our iniquities;

the chastisement of our peace was upon him;

and by his stripes we are healed.”

Between the evangel of the old dispensation and that of the new there is a very close connection. Thus, for example, apart from Isaiah 53 the New Testament cannot be understood:

When John the Baptist proclaimed his gospel, pointing to Jesus as the Lamb of God who takes away the sin of the world, was he not thinking of Isaiah 53? (I John 1:29; cf. Isa. 53:7, 10).

When Matthew referred to Christ’s humble origin and the lowly conditions of his birth, was there not a clear reference to Isaiah 53? (Matt. 2:23; cf. Isa. 11:1; 53:2).

When this same Matthew-passage and also many other New Testament references showed that Christ was despised, was not this in fulfilment of Isaiah 53? (Matt. 2:23; Luke 18:31–33; 23:35, 36; John 1:46; I Peter 2:4; cf. Isa. 53:3).

When John, the apostle and evangelist, summarized Israel’s reaction to Christ’s earthly ministry, did he not do it in words taken from Isaiah 53? (John 12:36–38; cf. Isa. 53:1).

When Jesus healed the sick, gave himself a ransom “for many,” and “was reckoned with the transgressors,” did he not fulfill Isaiah 53? (Matt. 8:16, 17; cf. Isa. 53:4; Matt. 20:28; Mark 10:45; cf. Isa. 53:11, 12; Luke 22:37; cf. Isa. 53:12).

When Matthew stated, “And there came a rich man and asked for the body of Jesus,” was he not thinking of Isaiah 53? (Matt. 27:57; cf. Isa. 53:9).

When Jesus stressed that he regarded not only his suffering and death but also his entrance into glory (resurrection, etc.) as fulfilment of prophecy, was he not thinking of a series of Old Testament passages which included Isaiah 53? (Luke 24:25, 26; cf. Isa. 55:10–12).

When Philip the evangelist told the Ethiopian eunuch the evangel or good news of Jesus, was not his text taken from Isaiah 53? (Acts 8:32, 33; cf. Isa. 53:7, 8).

When Peter described Christ’s sinlessness and vicarious suffering for his wandering sheep, did he not do so in the very terms of Isaiah 53? (I Peter 2:22–25; cf. Isa. 53:4, 5, 6, 9, 12).

When the author of Hebrews dwelt on Christ’s self-sacrifice for many, was not his source Isaiah 53? (Heb. 9:28; cf. Isa. 53:12).

When to John on Patmos the Lamb revealed himself in visions, was it not the slaughtered Lamb of Isaiah 53? (Rev. 5:6, 12; 13:8; 14:5; cf. Isa. 53:7).

And so also when Paul proclaimed what he delighted to call “my gospel,” did he not base it on God’s glorious redemptive revelation found in principle even in the Old Testament, and did he not include Isaiah 53 among his sources? (Rom. 4:25; I Cor. 15:3; cf. Isa. 53:5; Rom. 10:16; cf. Isa. 52:7; 53:1). Note that not a single verse of Isa. 53 is ignored in the New Testament!

The evangel of the new dispensation is that of the old dispensation, gloriously amplified. The gospel of the Coming Redeemer is transformed into the gospel of the Redeemer who came, who is coming again, and who imparts salvation, full and free, to every believer on a basis of perfect equality.⁶²

The following elements are included in the concept gospel as set forth by Paul:

1. Its Power

Romans 1:16 states: “For I am not ashamed of the gospel: for it is the power (δύναμις, cf. our dynamite) of God unto salvation to every one who believes, to the Jew first and also to the Greek.”

The person who accepts the gospel by a true and living faith is saved, delivered, reconciled, redeemed, justified, etc. See Rom 3:23, 24; 7:24, 25; 8:1; I Cor. 15:1, 2; II Cor. 5:18–21; I Tim. 1:15. Dynamite, by being destructive, can be very constructive. So is the gospel when it takes hold of a person.

2. Its Author

The Author, both of salvation itself and of the gospel which promises salvation, is God in Christ:

“the gospel of God” (I Thess. 2:9).

“the gospel of Christ” (I Thess. 3:2).

Paul stresses the fact that his gospel is not man-made. The apostle has received it by revelation from God (Gal. 1:11, 12; 2:16). Man by nature is totally unable to devise a gospel or to save himself. He is dead through trespasses and sins, a child of wrath. His works have no merit unto salvation (Eph. 2:1, 5, 9). God, and he alone, can save him. From start to finish it is God who saves, never man.

3. Its Emphasis

Accordingly, the gospel places all the emphasis on sovereign, unmerited grace. Paul calls it:

“the gospel of the grace of God” (Acts 20:24). Other Pauline passages in which this doctrine of the gospel of grace is set forth most beautifully are such as Rom. 3:23, 24; Eph. 2:6–10; and Titus 3:4–7.

4. Its Message

What, then, is the message or the news which this gospel brings? What has grace done to effectuate salvation? This message centers in Christ:

“Now I make known to you, brothers, the gospel … that Christ died for our sins according to the scriptures; and that he was buried; and that he was raised on the third day according to the scriptures,” etc. (I Cor. 15:1–11). See also Gal. 2:20: “Christ lives in me … loves me, and gave himself up for me.” Hence also, “I have been crucified with Christ, have been raised with him, sit in heavenly places with him.”

5. Its Implication

The implication is clearly this, that the sinner should accept this gospel, that he should appropriate this salvation, repenting (II Cor. 7:10; II Tim. 2:25), and embracing Christ by living faith:

“For I am not ashamed of the gospel: for it is the power of God unto salvation to every one who believes; to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, the just shall live by faith” (Rom. 1:16, 17). See also Gal. 3:11; Eph. 2:8; Phil. 2:12, 13. It is, therefore, definitely the “whosoever-believes” gospel.

6. Its Ambassadors

Some have been set apart in a special way by God to proclaim this gospel. Thus, for example, Paul had been

“separated unto the gospel of God” (Rom. 1:1). The apostle was so deeply convinced of this and so thoroughly enthused about his solemn obligation that he cried out, “Woe to me if I preach not the gospel!” (I Cor. 9:16). In a broader sense all believers are ambassadors of the gospel of God’s marvelous grace.

7. Its Appeal

Since, then, apart from the gospel there is no salvation and no life that is truly to the glory of God, an earnest, emphatic, ringing appeal is addressed to men, urging them to be reconciled with God:

“We are ambassadors therefore for Christ, God as it were making his appeal through us. We beseech you for Christ’s sake, be reconciled to God” (II Cor. 5:20).⁶³ This clearly is more than a mere implication (see 5 above). What is implied is also urged.

Are the Philippians living in harmony with this gospel? And are they doing this regardless of whether they are being watched by Paul? Hence, the apostle says, Only continue to exercise your citizenship in a manner worthy of the gospel of Christ, that whether I come and see you or am absent, I may hear of you that, etc. It is certainly in harmony with Paul’s compressed emotional style that we interpret these words as meaning, “… that whether I come and see you, or am absent and hear about you, I may learn that,” etc.⁶⁴

What the apostle hopes to learn with respect to the Philippians he expresses as follows: that you are standing firm in one spirit, with one soul striving side by side for the faith of the gospel, and not frightened in anything by the adversaries. We see here not only

What Paul Expects Of The Philippians

but also

What God Expects Of His Children

1. Their attitude toward God and his gospel must be one of Tenacity

They must stand fast in the Lord, rooted in him, trusting him, loving him, hoping in him, clinging to the traditions, the authoritative teachings which they have received, the faith (body of redemptive truth)⁶⁵ that pertains to and is revealed in the gospel. For this idea of standing firm see also Rom. 14:4; Gal. 5:1; I Thess. 3:8; II Thess. 2:15; and especially the beautiful passage, I Cor. 16:13, 14. There must he no compromise with error. That Paul has in mind loyalty to the Lord is clear from the context (and see 4:1), and that this firmness must be exercised over against the opponents or adversaries and in the midst of persecution appears clearly from verses 28–30. Divine preservation does not cancel but implies human perseverance.

2. Their attitude toward each other must be one of Harmony

Note: “in one spirit, with one soul striving side by side.”⁶⁶

Paul’s central thought here reminds one of a song popular in The Netherlands (I refer to Één in Geest en Streven), which may be rendered as follows:

One in our endeavor,

One in song forever,

One in word and deed,

One in adoration,

One in thank-oblation,

One in praise: our creed.

One glorious aim,

Our goal the same

One in strength and one in striving,

Help from God deriving.

Lift now hearts and voices

While our soul rejoices

In our God above.

Render adoration,

Grateful exultation

for his changeless love.

Bless, bless the Lord,

To him accord

Praise in song, in all our striving

Help from God deriving.

This matter of Christian unity, active harmony, was much on Paul’s mind as he wrote Philippians (see also Phil. 2:2, 3; 4:1). Conditions in the Philippian church were not entirely ideal in this respect. Are they ever ideal anywhere? For other passages in which the apostle stresses the desirability of believers acknowledging their oneness in Christ, living together in peace, and working together in harmony, see Rom. 12:5; 12:12; I Cor. 1:10; 10:17; II Cor. 13:11; Gal. 3:28; Eph. 2:11–22; 4:3, 4; 4:13. Note also what was said above on the subject of Christian “fellowship” (Phil. 1:5). The danger of mutual discord is pointed out in I Cor. 11:17–22; Gal. 5:15. Paul and Peter were in full agreement also on this point (see I Peter 3:8–12).

The unity here envisioned is one of striving or struggling side by side, like gladiators, against a common foe. In Phil. 4:3 the apostle also speaks about those who struggled side by side with him. This struggle, moreover, is not only against a foe, but for the gospel-truth. Some people are always struggling against, never for. Paul is interested not only in fending off attacks, but also and mainly in spreading God’s glorious redemptive truth which centers in Jesus Christ and salvation in him.

3. Their attitude toward the foe must be one of Intrepidity

They must not be frightened, like a timid horse shying in view of an unexpected object.⁶⁷ Over against the adversaries the Philippians must show undaunted courage, never even for a moment becoming frightened as did Peter when he denied his Lord.

But who are these adversaries? Several commentaries simply skip this question. Some (for example, R. Johnstone, Lectures on the Epistle of Paul to the Philippians, p. 125; R. C. H. Lenski, op. cit., p. 759) are positive that the opponents cannot have been Jews, but must have been pagans. The arguments for this view are as follows: Is it not true that the Jews in the Roman colony of Philippi were so few in number that Paul did not even find a synagogue there? Besides, does not the apostle state in verse 30 that the Philippians are engaged in the same conflict which they had seen Paul having and now hear him having? Surely, Paul suffered Roman imprisonment both at Philippi and now again at Rome!

In spite of these arguments others continue to adhere to the view that it is not at all necessary to exclude either Jew or Gentile, either legalist or sensualist, from the category of the adversaries which Paul has in mind, I believe that this is the right solution. We should permit Paul to explain his own terms. In other words, when in Chapter 3 he warns against dogs, evil workers, the concision; also against the enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame, who set their mind on earthly things, then, unless the immediate context forbids, we must be willing to accept such descriptive terms as giving meaning and content to the term the adversaries here in 1:28. This all the more because in Chapter 3 the apostle states that he is there repeating his previous warnings (3:1). This is the proper procedure, unless we have solid evidence that Chapter 3 belongs to another letter. Such evidence is lacking.

It is a well-known fact that among the Gentiles, not only in Rome but also certainly in its colonies, etc., the early Christians were suspected of being atheists (because they worshipped no visible gods), haters of mankind, etc. In the pursuit of their daily vocations and in their social intercourse the followers of Jesus, who condemned all idol-worship and emperor-worship, were subjected to all manner of hardships, and this was happening long before Christianity had been declared an illegal religion. Besides, the Gentile world of that day was steeped in immorality. The Church was still young. Many of its members had been drawn from these Gentile circles. There were tares among the wheat. It is therefore altogether probable that some would-be converts who had come out of an immoral environment distorted their new faith by making Christian liberty an excuse for license (cf. Rom. 3:8; 6:1; Jude 1). Whether some of these voluptuaries had actually become members of the Philippian church is an open question. At any rate, they constituted a real threat. They were adversaries.

But what about the Jews? Is it really true that when Paul wrote about the adversaries he was altogether leaving them out of consideration? Is it not natural to assume that he included at least those Jews who had nominally accepted Jesus, but refused to see in him the complete Savior? In Chapter 3 he warns the church against Jewish, that is Judaistic, errorists (“the concision”). He does this in language that is clear and cutting (3:2). Is it psychologically probable that in this short epistle the opponents who are condemned in such scathing terms in Chapter 3 would be totally absent from the mind of the writer when in Chapter 1 he makes mention of the adversaries? Besides, the readily explainable fewness of the Jews in Philippi in the year when this church was founded (about 51/52) does not prove that a full decade later (62/63), when this letter to the Philippians was written, the Jews (Judaizers) could not have been present or passing through in sufficient numbers to have become a menace. Cf. Acts 15:1. If Thessalonica was troubled by Jews a.d. 51/52, why could not nearby Philippi be troubled by Judaizers a.d. 62/63?⁶⁸

Moreover, whether the struggle is against Jew or Gentile, legalist or sensualist, it is “the same conflict” in any case. See on verse 30. Let not the Philippian church be frightened by these enemies of the gospel.

Now of this calm endurance and undaunted courage in the face of formidable adversaries the apostle says which with respect to them is a clear sign of destruction, but of your salvation.⁶⁹ Paul is ever cognizant of the higher hand that rules the affairs of men (see N.T.C. on I Thess. 1:3, 4). The failure of the adversaries to intimidate believers, and the latter’s fearlessness, is proof that God is carrying out his program. The word which I have rendered clear sign occurs also in Rom. 3:25, 26; II Cor. 8:24 (its only other New Testament occurrences), and in each case has the meaning of proof, here in Phil. 1:28 with the added touch of prophecy. The point is not that the adversaries themselves see this, though perhaps they may have a dim awareness of it, but that for God’s children this intrepidity on their own part is solid evidence of the doom which threatens their enemies unless they repent, and of their own salvation, now in principle and by and by in perfection. For the concept salvation see N.T.C. on I Tim. 1:15. Destruction or perdition is in every way the opposite of salvation. The reason why this undaunted courage is proof of salvation and of invincibility is that it is not man-made. Hence, Paul adds and this⁷⁰ from God. If intrepidity were merely a homemade article, a state of mind into which a person enters without divine assistance, it would prove nothing as to salvation. But if, without in any way cancelling human responsibility, such fearlessness can and must be considered a gift of God, the product of his Spirit working in the heart, then certainly the conclusion follows that he who began a good work will carry it on toward completion (see the context, Phil. 1:6). This is entirely in the spirit of Ps. 27:1–3; 56:11; Rom. 8:31–39.

29, 30. What follows in these verses is elaboration of what has already been said. The proposition “Fearlessness is a gift of God, hence proof of salvation,” is true “For,” or “Seeing that,” etc. Says Paul, For to you it has been granted in behalf of Christ not only to believe in him but also to suffer in his behalf. It has been granted to you, says Paul; that is, as a privilege, a gift of God’s grace. The double blessing is this: in behalf of Christ not only to believe in him but also to suffer in his behalf.

First, to believe in him, that is, to rest on Christ, surrendering oneself to his loving heart, depending on his accomplished mediatorial work. The form of the expression as used in the original shows that here genuine, personal trust in the Anointed One is meant. (See also N.T.C. on John, Vol. I, pp. 76, 77, 141, footnote 83; Vol. II, p. 51.) Whether or not one regards Eph. 2:8 as proof for the proposition that such faith is God’s gift, the conclusion is at any rate inescapable that here in Phil. 1:29 faith — not only its inception but also its continued activity — is so regarded. It is at one and the same time God’s gift and man’s responsibility.

Secondly, to suffer in his behalf. The emphasis falls on this in the present connection. There are adversaries who cause believers to suffer. Now suffering is not a privilege in itself. One should not court suffering. But suffering in behalf of Christ, in the interest of him and his gospel is different. Such suffering is indeed a blessing, a gracious privilege (Acts 5:41), because:

a. It brings Christ nearer to the soul of the Christian. In his suffering for Christ’s sake the believer begins to understand the One who suffered redemptively for him and receives the sweetness of his enduring fellowship. It is “without the gate” that God’s child, reproached by the enemy, meets his Lord (Heb. 13:13). See also such other wonderful passages as Job 42:5, 6; Psalm 119:67; II Cor. 4:10; Gal. 6:17; Heb. 12:6.

b. Accordingly, it brings assurance of salvation, the conviction that the Spirit of glory and the Spirit of God rests upon the sufferer (I Peter 4:14; cf. John 15:19–21).

c. It will be rewarded in the hereafter (Rom. 8:18; II Cor. 4:17; II Tim. 2:12; 4:7, 8; I Peter 4:13).

d. It is often a means of winning unbelievers for Christ and of encouraging fellow-believers (that thought is stressed in the very context; see Phil. 1:12–14).

e. By means of all these avenues it leads to the frustration of Satan (book of Job) and the glorification of God (Acts 9:16).

In a most amiable manner Paul now comforts the Philippians by telling them that they are standing on common ground with him. This is a tactful little touch which we often find in Paul’s letters. It is beautiful because it is genuine. See I Thess. 1:6; 3:3; II Tim. 1:8; 3:10–15; 4:5–8; Titus 1:4, to mention only a few instances. Cf. N.T.C. on I and II Thessalonians, pp. 28, 29. Says Paul, with reference to the believing and suffering Philippians: being engaged in the same conflict which you saw me having and now hear me having (literally, “the same conflict having which you saw in me and now hear in me”).

In Philippi Paul had been “advertised” by a demon-possessed girl, had been slandered, mobbed, stripped, flogged, thrown into a dungeon, his feet locked in gruesome stocks. The devil was behind all this. Influenced by Satan the masters of the slave-girl, the infuriated rabble, and many others had joined in inflicting upon him this “shameful treatment” (Acts 16:16–24; I Thess. 2:2; see also Introduction III). The Philippians had seen this conflict between the kingdom of light and that of darkness. And now, through this very letter (see, for example, Phil. 1:12–17; 4:14), and through Epaphroditus (Phil. 2:25–30), they are hearing about Paul’s bonds and about those people who, encouraged by Satan, were raising up affliction for him in his bonds. For Paul it was like being engaged in a gladiatorial contest or conflict, a life or death fight or struggle.⁷¹ It implied prodigious exertion of energy against that very powerful foe, namely, Satan. And the Philippians, vexed in a variety of ways by idol-and-emperor-worshippers, legalistic Judaists, paganistic sensualists, quarelling church-members, all of these the result of Satanic influence, were engaged in the same conflict. The conflict is the same because at bottom the arch-enemy is the same! Even more definitely, as Paul himself in this very context stresses by saying it twice, the conflict is the same because it is “in behalf of Christ,” in the interest of his cause and kingdom. If then the suffering which this conflict brings upon them is God’s gracious gift, the victory is sure, both for Paul and for them. Thus, by divine inspiration, speaks The Optimistic Prisoner.

Synthesis of 1:12–30

In the first subdivision of this section Paul points out that, far from what others may be saying, he himself regards his imprisonment as having turned out for the advantage of the gospel. He speaks, therefore, as optimistic prisoner. Road-blocks set up by Satan have become stepping-stones for the progress of the message of salvation. Paul’s bonds have had a good effect, first on the members of the praetorian guard, who have begun to see that this noted prisoner is not a criminal at all but is suffering as a proponent of a very worthy cause, namely, that of Christ and his gospel. From the mouths of the guards Rome’s population in general has heard about this and has begun to take an interest in the gospel. Secondly, believers in Rome, too, though fearful at first, have of late received courage, so that they are telling the message of God without being afraid.

This does not mean, however, that all is wonderful. Rome’s heralds of salvation, preachers of the gospel, can be divided into two classes. Some are filled with envy and would just as soon add to Paul’s suffering, if only they can harvest popular acclaim. Others, however, proclaim the gospel from good will, being motivated by love both for God and for Paul. The thing that really matters, though, is this, that in every way Christ is being proclaimed. In this Paul rejoices.

In the second subdivision the optimistic prisoner expresses his deep conviction that whatever happens to him, whether it be life or death, acquittal or condemnation, Christ will be magnified in his (Paul’s) person. Though he desires to be with Christ, regarding this as being very far better, yet he is willing to place the need of the Philippians above his own immediate enjoyment of eternal bliss.

In the final subdivision Paul urges upon the addressees the spirit of:

a. tenacity. Paul’s absence or presence should make no difference. They should stand firm, and continue to exercise their heavenly citizenship in a manner worthy of the gospel of Christ.

b. unity: “with one soul striving side by side for the faith of the gospel.”

c. intrepidity. Whether the enemies be emperor-worshipers, Judaizers, sensualists, or whoever they may be, let the God-given fearlessness of the Philippians be a double sign, namely, of the destruction of their enemies and of their own salvation. Let them meditate on the fact that suffering in behalf of Christ is a privilege, and that Paul himself shares with them in this suffering, as they know very well.

²⁶ See examples in A. Deissmann, Light From the Ancient East (translated from the German by L. R. M. Strachan), New York, fourth edition, 1922, p. 179 ff.; and in C. M. Cobern, The New Archaeological Discoveries and Their Bearing upon the New Testament, New York and London, seventh edition, 1924, pp. 582–590; and see also Acts 15:23–29; 23:25–30.

N.T.C. W. Hendriksen, New Testament Commentary

A.V. Authorized Version (King James)

A.R.V. American Standard Revised Version

R.S.V. Revised Standard Version

²⁷ In the Old Testament the prophets as a group (Amos 3:7 and other passages) are called douloi, that is, servants, and the name doulos, translated servant, is also applied to individual men of God, such as Joshua (Judg. 2:8), David (Ps. 35:27 = LXX 34:27), Solomon (I Kings 8:28), and the author of Psalm 116 (Ps. 116:16 = LXX 115:7). And see the great Servant passages in Isaiah (42:1–9; 49:1–9a; 50:4–11; and 52:13–53:12).

²⁸ From the well-nigh endless literature on this subject I wish to select only two articles of very recent date and excellent contents. Both occur in The Twentieth Century Encyclopedia of Religious Knowledge (An Extention of The New Schaff-Herzog Encyclopedia), Grand Rapids, Mich., 1955. They are F. C. Grant, “Organization of the Early Church,” pp. 823, 824; and D. J. Theron, “Presbyter, Presbyterate,” p. 905.

²⁹ Not, “I, however, thank God,” based on a reading preferred by Ewald, Zahn, Moffatt, and others. No more here than in comparable passages (Col. 1:3; I Thess. 1:2) is Paul trying to draw a contrast between (a) himself and Timothy, or (b) himself and the Philippians. As to the latter, the view that he wishes to say, “I for my part do not feel as meanly as you do about this last gift you sent me,” rests upon a fanciful reconstruction of the historical background.

³⁰ Not “in all your remembrance of me.” Here as well as elsewhere μνεία is followed by the objective genitive (see Rom. 1:9; Philem. 4). Besides, the parallelism is evident: “my remembrance of you” underlies “in every petition of mine in behalf of you.” In both cases it is Paul’s activity that is indicated: Paul remembers, Paul makes petition.

³¹

The following sources have been consulted:

Campbell, J. Y., “Koinonia and its Cognates in the New Testament,” JBL 51 (1932) 352–380.

Cranfield, C. E. B., art. “Fellowship, Communion,” in A Theological Word Book of the Bible (A. Richardson, editor), New York, 1952.

Endenburg, P. J. T., Koinonia bij de Grieken in den klassieken tijd, 1937.

Ford, H. W., art. “The New Testament Conception of Fellowship,” Shane Quarterly 6 (1945), 188–215.

Groenewald, E. P., Koinonia (gemeenskap) bij Paulus, doctoral dissertation, Amsterdam, 1932.

Hauck, D. F., entry κοινός and cognates. Th.W.N.T., Vol. III, pp. 789–810.

Jourdan, G. V., “Koinonia in I Cor. 10:16, ” JBL 67 (1938), 111–124.

L.N.T. (Th.) entries κοινός and cognates.

L.N.T. (A. and G.) entries κοινός and cognates.

Liddell and Scott, Greek-English Lexicon, Oxford, 1940, entries κοινός and cognates.

M.M., entries κοινός and cognates.

National Herald English-Greek, Greek-English Dictionary, entries κοινός and cognates.

Tenney, M. C., Philippians, the Gospel at Work, Grand Rapids, 956, pp. 35–50.

The concept koinonia — fellowship or communion — merits more than passing notice. Examples of usage:

Plato uses the phrase: “the dissolution of a koinonia” (business-partnership, Republic, 343 D).

He also writes, “Where there is no koinonia (communion), there can be no friendship” (Gorgias, 507 E).

The word koinonia lives on in modern Greek in various meanings; such as society, communication, and (holy) communion.

Throughout it has also been used to indicate the marriage-bond.

Does the term also indicate fellowhip between God (or the gods) and men?

In ancient Greece, since in so many respects the gods resembled men, a certain amount of contact between the two was considered possible. In fact, the Age of Fable records many instances of such contact.

Even when in the more enlightened circles mythology was shorn of its cruder elements, the idea of fellowship between the gods and men persisted. For example, Plato wrote “Wise men tell us, Callicles, that heaven and earth and gods and men are held together by koinonia (fellowship) and friendship … and that is the reason, my friend, why they call the whole of this world order (kosmos) …” (Gorgias, 508 A).

Plato evidently had no eye for the fact that sin has brought about separation between God and man. Apart from special revelation and from saving faith that philosopher was not able to appreciate the truth with respect to the sovereign majesty and holiness of God, on the one hand, and the enormity of sin, on the other. Fellowship between the divine and the human seemed altogether normal and natural to the Greek, for the simple reason that his mind, darkened by sin, was unable to discover the truth.

Accordingly, between the teachings of Plato and those of the Old Testament there is a sharp contrast. The Old Testament stresses the distance between God and man. Jehovah is the Holy One. He is separate from all that is sinful, and exalted above all that is weak. He is seated above all people and even above all the gods, which are but vanities. He is unsearchable in his judgments and “terrible” in his mighty acts (Ps. 47:2; 65:5; 66:3, 5; 68:35; 99:3; Is. 61:1–5; 45:15; 55:8, 9; etc.). In fact, the transcendence of God is stressed to such an extent that although the Hebrews did have words indicative of fellowship (from the root ḥ b r; e.g., Prov. 28:24; Is. 1:23), these words were never used to indicate the relation between God and man (Ps. 94:20 is a very doubtful exception). Moreover, the LXX never employs the word koinonia to describe any communion between the two.

Nevertheless, the existence as such, of the fellowship, even during the old dispensation, must be granted. Though after the entrance of sin with its devastating effect upon the human race, such communion was no longer natural, it was present as a special gift of God to his children. Thus, Enoch walks with God (Gen. 5:22). Jehovah knows Moses face to face (Deut. 34:10). Jehovah is his people’s Shepherd (Ps. 23). He dwells in the hearts of those who are of a contrite and humble spirit (Is. 57:15). He loves, pities, and redeems his own, and even hides them in his own pavillion (Ps. 103:13, 14; Is. 63:9; Ps. 27:5). But the word koinonia is not used to indicate this divinely bestowed favor.

As we turn to the New Testament we observe that it was the incarnation of the Son, so that God came to dwell with men, and the outpouring of the Holy Spirit, so that God came to dwell in men, that gave the word koinonia its full scope. It was Jesus who spoke of himself as the Vine and of his followers as the Branches, adding, “Abide in me, and I (will abide) in you.” See N.T.C. on John, Vol. II, pp. 293–304 (on John 15:1–11). The disciple whom Jesus loved (John) was glad to record this marvelous truth. It was also he who used the word koinonia no less than four times in the first chapter of his first epistle (twice in verse 3, once each in verses 6 and 7).

Nevertheless, it was not John but Paul who, under the guidance of the Spirit, brought this concept to its fullest development. He uses the word koinonia no less than thirteen times (Rom. 15:26; I Cor. 1:9; 10:16, twice, II Cor. 6:14; 8:4; 9:13; 13:14; Gal. 2:9; Phil. 1:5; 2:1; 3:10; and Philem. 6). The only remaining passages of the New Testament (i.e., outside of John and Paul) in which the word appears are Acts 2:42 and Heb. 13:16.

In reality the stress which Paul places on this concept is even more striking than has heen indicated in the comparative statistics already given. In summary,

(a) He uses koinonia more than twice as often as all the other New Testament authors combined.

(b) He employs koinonos, in the sense of participant, sharer (I Cor. 10:18; II Cor. 1:7) or partner (I Cor. 10:20; II Cor. 8:23; Philem. 17). This word occurs in Paul’s letters alone as often as in all the rest of the New Testament together (Matt. 23:30; Luke 5:10; Heb. 10:23; I Peter 5:1; II Peter 1:4).

(c) Paul also has sun-koinonos, co-sharer, using this word three out of the four times that it occurs in the New Testament (Rom. 11:17; I Cor. 9:23; Phil. 1:7; only other instance of its use: Rev. 1:9).

(d) The main verb is koinoneo, occurring in Paul’s epistles five out of a total of eight times: have a share in (Rom. 15:27; I Tim. 5:22); give a share to (Rom. 12:13; Gal. 6:6); enter into partnership with (Phil. 4:15). The only other occurrences are in Heb. 2:14; I Peter 4:13; and II John 11.

(e) The related compound is sun-koinoneo, used by Paul two out of three times: to share with someone in something (Phil. 4:14); to share in something (Eph. 5:11) non-Pauline occurrence: Rev. 18:4.

(f) Finally, there is koinonikos, ready to share. Paul is the only New Testament writer who used this word (I Tim. 6:18).

Even this falls short of being a full summary of the meaning which Paul poured into the idea of the fellowship, as a study of the derivation of the word koinonia will now show. It comes from koinos, which (not only means but) is by etymologists related to our English word common. Koinonia, then, is basically a community-relationship. It is a sharing together; a having a share, giving a share, fellowship: 1. Anteilhaben, 2. Anteilgeben, 3. Gemeinschaft (thus, D. F. Hauck, Th.W.N.T., Vol. III, p. 798). Experts in word-derivation connect koinos with xyn or syn (ξύν, σύν), related to the Latin cum, English syn-, con-, meaning with, together with, joined (joint-, fellow-). Thus in English we have:

sympathy (a feeling with another, fellow-feeling), symphony, synagogue, synchronism, etc.

concurrence (an occurring together), connect, common, community, etc.

Accordingly, in order to obtain a comprehensive view of Paul’s use of the word koinonia one should take note of the numerous syn-compounds (words which in the original begin with the prefix syn-), which occur in his letters.

First we have the basic idea: Believers have fellowship “with” Christ. They suffer with Christ, have been crucified with him, died with him, were buried with him (Rom. 8:17; 6:6; 6:8; cf. II Tim. 2:11; Rom. 6:4; Col. 2:12). But they also are made alive with Christ, are raised with him, are joint-heirs with him, glorified with him, enthroned with him, and reign with him (Col. 2:13; Col. 3:1; Rom. 8:17; II Tim. 2:12. and cf. Rev. 20:4).

Then, there is the implied idea: Believers have fellowship “with” each other. They are joint-partakers (Phil. 1:7, joint-imitators (3:17): joint-souled (2:2); jointly striving (1:27; 4:11) jointly rejoicing (2:17, 18); joint- (or fellow-) workers (2:25; 34:3). See also the following: jointly comforted (Rom. 1:12); jointly refreshed (15:32); joint- (fellow-) prisoners (16:7); fellow-citizens (Eph. 2:19); jointly framed (2:21); jointly built (2:21); fellow-heirs, fellow-members, and fellow-sharers (3:6). Paul can hardly conceive of Christians holding themselves aloof from other Christians!

Finally, all of this beautifully harmonizes with:

a. the Pauline use of the phrase “in Christ” (or “in him,” etc.). Unitedly believers are in Christ, and he is in them.

b. the Pauline metaphor of the body, its head, and its members (Rom. 12:3–8; I Cor. 12:12–31; Eph. 4:16).

c. the Pauline metaphor of the temple with its chief cornerstone and its many stones (Eph. 2:19–22; cf. I Peter 2:4–7).

d. the Pauline teaching (received from the Lord) concerning the Lord’s Supper, in which the fellowship of believers with Christ, and with one another, is beautifully set forth (see especially I Cor. 10:17).

³² The connective ὅτι is, of course, anticipatory: “confident of this very thing, namely, that he, etc.” The main clause (verse 3), “I thank my God in all my remembrance of you,” has as its object, “for your fellowship in the gospel from the first day until the present” (verse 5). That is the immediate reason for the thanksgiving. The adverbial modifiers of accompanying circumstance (modifying “I thank my God”) are a. “always making my supplication with joy” (verse 4) and b. “being confident of this very thing, etc.” (verse 6). However, verse 6 expresses more than this: also the ultimate reason for the thanksgiving.

³³ Other instances where God’s name does not occur in the very phrase or clause but the divine being or one of his attributes is mentioned in the immediate context or is clearly implied are Luke 2:14b (men of good pleasure = of God’s good pleasure); Rom. 8:11; Gal. 1:6; 2:8; 3:5; 5:8; I Thess. 5:24.

³⁴ “I am minded,” and “I am yearning”; hence also (in parallelism with “I am yearning”) “I am holding you in my heart”; not: “You are holding me in your heart.” Note also the word-order in the original.

³⁵ The word-order is as follows: “… because I am holding you in my heart both in my bonds and in the defense and confirmation of the gospel my fellow-partakers of the grace you all being.” This raises the question. Does Paul mean that he is holding the Philippians in his heart both in his bonds and in the defense and confirmation of the gospel; or does he mean that all these Philippian saints are his fellow-partakers of God’s grace, and that this participation is evidenced both in the apostle’s bonds and in the defense and confirmation of the gospel? Obviously the latter. See verse 5. You all being (πάντας ὑμᾶς ὄντας) is in apposition with you (ὑμᾶς). Hence, the clause means: I am holding you in my heart, you all being my fellow-partakers of grace (as evidenced) both in my bonds, etc.

³⁶ Some commentators seem to dissociate these two (a. bonds and b. defense and confirmation of the gospel), and regard b. as referring to Paul’s preaching in general over the course of the years. But the fact that the apostle mentions b. immediately after a. is significant and shows that in the present instance the two should not be thus separated.

³⁷ See on Phil. 1:27 for a word-study of the concept gospel.

³⁸ As Calvin says aptly: neque enim parum hoc valet ad fidem doctrinae faciendam cum persuasus est populus a doctore se amari: “for it tends in no small degree to secure faith in the doctrine when the people are persuaded that they are loved by the teacher” (Commentarius In Epistolam Pauli Ad Philippenses, Corpus Reformatorum, vol. LXXX, Brunsvigae, 1895, on this passage).

³⁹

The word “deeply-felt affection” or “tender mercies” has given rise to much discussion. The original has σπλάγχνα (ἐν σπλάγχνοις) A.V. renders “bowels”; A.R.V., “tender mercies”; R.S.V. “affection.” The primary, literal meaning is inward parts, intestines, entrails. See Acts 1:18, “He (Judas) burst open in the middle and all his entrails gushed out.” It is when Scripture links the affections (love, mercy, pity) with the σπλάγχνα that objections arise. We are told that on this point the Bible is untrustworthy. Paul, being a child of his own day, is simply perpetuating a crude notion of the ancients.

However, over against this attack on Scripture and on Paul stand the following facts:

(1) Experience has proved again and again that emotions (sorrow, joy, pity, love, hatred, anger, etc.) do, indeed, affect the internal organs. A person, let us say, attends a joyous banquet. The feasting is suddenly interrupted by a message of sadness. Moved by grief and sympathy the banqueters — particularly those most directly concerned — lose their appetite.

(2) Science confirms this fact, and has shed some light on the function which the autonomic nervous system performs with respect to it.

(3) We are dealing here with figurative language. Paul has just as much right to use the term σπλάνγχνα figuratively as we have to make a similar use of the term heart. The word σπλάγχνα which literally means entrails — and often especially the nobler entrails: heart, liver, lungs —, by way of metonymy, begins to indicate the spiritual center of the emotions, what we today call the heart, and even the emotion of tender love itself.

In our translation of the term σλπάγχνα we must remember that metaphorical terminology differs in various languages. With this in mind, I suggest the following rendering of the word in the New Testament passages in which it occurs:

(1) The literal rendering entrails (Acts 1:18, already quoted).

(2) Figurative usage:

a. The heart:

Luke 1:78: “merciful heart.”

II Cor. 6:12: “in your own hearts.”

II Cor. 7:15: “his heart goes out to you.”

Col. 3:12: “compassionate heart.”

Philem. 7: “the hearts of the saints have been refreshed by you.”

Philem. 12: “my very heart.”

Philem. 20: “refresh my heart.”

I John 3:17: “… and closes his heart against him.”

b. Deeply-felt affection, tender mercies:

Phil. 1:8: “the deeply-felt affection (or: the tender mercies) of Christ Jesus.”

Phil. 2:1: “deeply-felt affection (or: tender mercies) and compassion.” Cf. L.N.T. (A. and G.) entry σπλάγχνον

⁴⁰ As to the verb δοκιμάζω here —ειν, this does not settle the issue either way. It may mean to put to the test, examine (I Cor. 11:28; II Cor. 13:5); to prove by means of testing (cf. I Cor. 3:13 and I Peter 1:7); or to approve (I Cor. 16:3). As to the diaphora, these are opposed to the adiaphora (the things that do not matter). Hence, the diaphora would seem to be the things that really matter, the important or excellent things. Although basically the verb διαφέρω, used intransitively, means to differ, yet the sense to be of (more) value, to be superior or excellent finds abundant illustration not only in the New Testament (Rom. 2:18; see the context there; Matt. 6:26; 10:31; 12:12; Luke 12:7, 24) but also elsewhere (see the entry διαφέρω in L.N.T. (A. and G.)). The context and the parallel passage (Phil. 4:8, 9) must decide the issue. And these favor the rendering “approve the things that are excellent.”

⁴¹ The actual usage of the word favors this explanation. The etymology is not of much help, because of its uncertainty.

⁴² Literally fruit, where (after “filled with”) we could also say fruits. Moreover, according to the best reading, the word fruit is here in the accusative, καρπόν, the accusative of the remote object (cf. also Col. 1:9; II Thess. 1:11); elsewhere the apostle uses πληρόω with the dative (Rom. 1:29; II Cor. 7:4) or with the genitive (Rom. 15:13, 14). This simply shows that there is no fixed rule with respect to the case which follows this verb. The tendency, moreover, was toward the accusative.

⁴³

Paul uses the word δόξα, glory, more than seventy-five times in his epistles. Since it is a word with many different, though related, meanings, a closer study is profitable. The noun is related to the verb δοκέω; hence, has the primary meaning opinion (IV Macc. 5:18). It is but a small step to the meaning good opinion concerning someone; hence, praise, honor, homage.

The Hebrew kābhōdh, which is the most common word for glory in the Old Testament, has the primary meaning weight, heaviness, burden (Is. 22:24); hence, substance, wealth, dignity. It is used to describe Jacob’s substance, his flocks and herds (Gen. 31:1). At times the element of brightness, radiance, splendor is added to that of substance. Thus, the word is used to indicate the brilliant physical manifestation of Jehovah’s presence (Exod. 16:7; Is. 6:1–5).

In a study of the meaning of δόξα in Paul’s epistles both the Greek derivation and use and the Hebrew background must be borne in mind. Accordingly, the different senses in which the word is used by Paul may be summarized as follows:

(1) praise, honor bestowed upon creatures, or belonging to them (their reputation). Here the antonym is dishonor (II Cor. 6:8) or shame (Phil. 3:19). The synonym of δόξα, so used, is τιμή (Rom. 2:7; 2:10).

(2) adoration or homage rendered to God. Thus the word is used here in Phil. 1:11, as is shown by its synonym praise. See also Rom. 3:7; 3:23; 4:20; 11:36; I Cor. 10:31, etc.

(3) the thing which reflects honor or credit on someone, or the person whose virtues redound to the glory of another (I Cor. 11:7; 11:15; II Cor. 8:23; I Thess. 2:20).

(4) external splendor, brightness, brilliance, or radiance (of the heavenly bodies, I Cor. 15:40, 41).

(5) the bright cloud by which God made himself manifest, the Shekinah (Rom. 9:4).

(6) the manifested excellence, absolute perfection, royal majesty or sublimity of God (Rom. 1:23; II Cor. 4:6), or of Christ (II Cor. 3:18; 4:4), particularly also at his second coming (Titus 2:13; II Thess. 1:9).

(7) God’s majestic power (Rom. 6:4).

(8) the light that surrounds those who are, or have just been, in contact with God (II Cor. 3:7).

(9) the state and/or place of blessedness into which believers will enter (Rom. 8:18) and Christ has already entered (I Tim. 3:16).

(10) in general, the pre-eminently excellent or illustrious condition of something or of someone, manifested excellence, either now or in the future (I Cor. 15:43; II Cor. 3:10; Eph. 1:6; 1:14; 1:18; Phil. 3:21; 4:19).

⁴⁴ What does “in the Lord” modify? Must we read, “brethren in the Lord” (A.V.)? This is possible, but it would be the only instance in the New Testament in which the noun brothers is so modified. However, we do have “brothers in Christ” in Col. 1:2. Hence, “brothers in the Lord” cannot be entirely dismissed. Or is it “bonds in the Lord”? But the order of the words in the original pleads against this meaning. Besides, the interpretation, “trusting in my bonds in the Lord” makes little sense. Probably the best is “heartened in the Lord through my bonds.” That is entirely in harmony with the context here: Paul’s bonds have become manifest as being for the sake of Christ, and so by means of these bonds and the testimony of the man in bonds most of the brothers have been heartened in the Lord. And see also Phil. 2:24 and 3:3, 4 (in the original).

⁴⁵ See also my Bible Survey, pp. 206, 207; 210–212; 353–357; 427.

⁴⁶ The contention of S. Greydanus, that the verb κηρύσσουσιν belongs only with “others from good will,” because those who are filled with envy and rivalry cannot really be said to herald Christ, must be considered an error. Words have a history and cannot be so strictly circumscribed or delimited. Besides, if τινὲς … διὰ φθόνον καὶ ἔριν does not have κηρύσσουσιν as its predicate, what is its predicate? It would be a subject without a predicate.

⁴⁷

The A.V., on the basis of the Textus Receptus, reverses the order found in the A.R.V. and R.S.V. (so that A.V. verse 16 is A.R.V. and R.S.V. verse 17; and A.V. verse 17 is A.R.V. and R.S.V. verse 16). This change was probably made in order that the sequence in verses 16 and 17 might be the same as that in verse 15. But the chiastic arrangements, so that the third clause parallels the second, and the fourth parallels the first, is based on the best texts (see textual apparatus in N.N.).

For another illustration of chiastic parallelism in Paul see N.T.C. on The Pastoral Epistles, pp. 138, 139; cf. Prov. 13:24; 23:15, 16.

⁴⁸ This verb, rather than “to add to” is supported by the best texts.

⁴⁹ B has ὅτι; D,E,K, and L have πλήν without ὅτι. But πλὴν ὅτι, Aleph, A,F,G,P, though rather unusual not only fits the context very well but is also used by Paul as reported by Luke in Acts 20:23.

⁵⁰ The verb χορηγέω means basically to lead a chorus i.e., to furnish a chorus at one’s own expense, supplying whatever is necessary to fit out the chorus. Hence, it comes to mean simply to supply or furnish, with the added idea abundantly (II Cor. 9:10; I Peter 4:11). Similarly, the compound verb ἐπιχορηγέω means to furnish or provide (II Peter 1:5); to give or grant to someone (II Cor. 9:10; Gal. 3:5; passive II Peter 1:11). Without acc. the verb becomes to support (Col. 2:19). Hence, also the noun as used here in Phil. 1:19 means support or help. In Eph. 4:16 the reference is to a ligament that serves as support. The idea that this support is generous may well be implied in Phil. 1:19. See L.N.T. (A. and G.) pp. 892, 305; also M.M., pp. 251.

⁵¹ See D. Smolders, “L’audace de L’apôtre selon saint Paul. Le thème de la parrêsia (suite et fin),” Coll Mech 43 (Feb., 1958), 117–133.

⁵² L.N.T. (A. and G.), p. 807.

⁵³ It is clear that both here and also in verse 22 we are dealing with abbreviated language: “is” has to be inserted (cf. N.T.C. on John, Vol. I, p. 206). There should also be no doubt about the fact that the expression “to live” and “to die” belong to the same physical sphere: “to live” means “to live in the flesh,” and “to die” means “to depart” from this earthly scene (see verses 22 and 23).

⁵⁴ Both A.V. and R.S.V. are better here than the text of A.R.V., which reads as follows, “But if to live in the flesh, — if this shall bring fruit from my work, then what I shall choose I know not.” In addition to several other objections to this reconstruction there is the basic one that it would imply that the apostle doubted whether a prolonged ministry on earth would mean fruitful labor. However, as is clear from verse 24, he entertained no doubts with reference to this.

⁵⁵

The expression “to live in the flesh” means to go on living in this world. In Paul’s epistles the word σάρξ (flesh) has the following meanings:

a the chief substance of the body, whether of men or of animals (I Cor. 15:39);

b the body itself, in distinction from the spirit, mind, heart (Col. 2:5);

c earthly existence (Gal. 2:20; Phil. 1:22, 24);

d a human being, viewed as a weak, earthly, perishable creature (I Cor. 1:29; Gal. 2:16). This usage depends heavily on the Hebrew. Cf. Isa. 40:6, “All flesh is grass,” etc.

e physical descent or relationship (Rom. 9:8);

f the human nature, without any disparagement (Rom. 9:5);

g human worth and attainment, with emphasis on hereditary, ceremonial, legal, and moral advantages; the self apart from regenerating grace; anything apart from Christ on which one bases his hope for salvation (Phil. 3:3).

h the human nature regarded as the seat and vehicle of sinful desire (Rom. 7:25; 8:4–9, 12, 13; Gal. 5:16, 17, 19; 6:8).

⁵⁶ A.V. has “What I shall choose I wot not.” Similarly A.R.V. “What I shall choose I know not.” This rendering is possible. That γνωρίζω can have the meaning to know is clear. See N.T.L. (A. and G.), p. 162. However, in all other New Testament occurrences this verb probably has the meaning to cause to know, to make known (hence, to tell). This is definitely true of all other occurrences in the Prison Epistles (Eph. 1:9; 3:3, 5, 10; 6:19, 21; Phil. 4:6; Col. 1:27; 4:7, 9). The causative rendering makes excellent sense also in the present passage, though the possibility of the other meaning must be admitted.

⁵⁷ legitimate desire; see N.T.C. on The Pastoral Epistles, pp. 271–274, especially footnote 147.

⁵⁸ This rendering of the A.R.V. is more exact than that of either the A.V. or the R.S.V., for it preserves the flavor of the triple comparative used in the original: “much more the better.”

⁵⁹ For the first idea see Raymond R. Brewer, “The Meaning Of POLITEUESTHE In Philippians 1:27, ” JBL 73 (June, 1954), 76–83. For the second, R.C.H. Lenski, op. cit., p. 756.

⁶⁰ Thus interpreted, the meaning of the verb πολιτεύομαι approaches, but is not entirely identical with, that of περιπατέω (Phil. 3:17, 18 and frequent in Paul). This emphasis on conduct is also found in the only remaining New Testament instance of the verb πολιτεύομαι (Acts 23:1). For its use both in and outside of the New Testament see also L.N.T. (A. and G.), p. 693.

⁶¹ In Paul the emphasis falls at times on the contents of God’s message, namely, salvation; at other times on the proclamation of this message. These two meanings may occur side by side: Rom. 1:1, 2; I Cor. 9:14. In the sense of Gospel (with a capital “G”) “a book containing the story of Christ’s life and teaching” the word is not used in Scripture. See G. Friedrich’s article on this concept in Th.W.N.T., Vol. II. pp. 705–735.

⁶² In Paul the noun gospel (εὐαγγέλιον) occurs about 60 times; the verb (εὐαγγελίζω) in the original, nontheological sense, to bring or announce good news, once (I Thess. 3:6), and in the theological sense, to proclaim the divine message of salvation, twenty times. In addition there is the noun evangelist (εὐαγγελιστής). which Paul uses twice (Eph. 4:11; II Tim. 4:5); and the verb to proclaim good news in advance (προευαγγελίζομαι) which he uses once (Gal. 3:8).

⁶³ For the contents of the gospel-message see also N.T.C. on the Gospel according to John, Vol. I, pp. 139–142; for the concept salvation see N.T.C.; on The Pastoral Epistles, pp. 76–82; and on heralding or preaching this gospel see N.T.C. on The Pastoral Epistles, pp. 309, 310.

⁶⁴ On the general subject of Abbreviated Style in the New Testament see N.T.C. on John, Volume I, p. 206.

⁶⁵ Used in this sense also elsewhere in Paul’s epistles (Gal. 1:23; 6:10, and frequently in the Pastoral Epistles). See the discussion in N.T.C. on The Pastoral Epistles, pp. 11 and 12.

⁶⁶ Although it is true that when the word spirit (πνεῦμα) is used, the reference is often to man’s power of grasping divine things, the thinking and reasoning mind, and that when the word soul (ψυχή) occurs, this same invisible substance is viewed as the seat of sensations, affections, desires, feeling and will, it is probably best to view the sequence “in one spirit, with one soul” as meaning “united in heart and soul,” “with common purpose and ardor.” (See also N.T.C. on I Thess. 5:23, pp. 146–150.)

⁶⁷ This does not necessarily mean, however, that Paul was thinking of a chariot-race. The word is applied not only to animals but also to people. Thus Polycrates says in Eusebius, Ecclesiastical History V. xxiv. 7 “I am not frightened at what is threatened us.” For other sources see the entry πτύρω in L.N.T. (A. and G.).

⁶⁸

The fortunes of the Jews under various political rulers were constantly changing. Under Augustus 27 b.c. – a.d. 14) and Tiberius (14–37) the Jews enjoyed a measure of tolerance. At the beginning of the reign of Caligula (37–41) they were even somewhat optimistic. Did they not have a good friend at court? But when that emperor, driven by insane ambition, demanded divine honor, a real clash was in the making, and would have occurred had not his death intervened. Under Claudius (41–54) their fortunes varied. Their tumultuous action in Rome led to the order for their expulsion from that city (Acts 18:2, probably about the year 49/50). Shortly after this, Paul came to the Roman colony of Philippi and not surprisingly found few Jews there. But does this prove that also afterward the Jewish population in Rome and its colonies remained at a minimum? According to the testimony of Cassius Dio it is by no means true that all the Jews were even actually driven out of Rome. At any rate, when Paul arrives in Rome for his first Roman imprisonment the Jews are living there in goodly numbers (Acts 28:17–28). Would it have been so strange if some Jews, including nominal Christians, had entered or re-entered Philippi, with the purpose of stopping a few days to make propaganda for their views, or of establishing a temporary or even a more or less permanent residence there? This at any rate would seem to be a more obvious explanation of Phil. 3.2 than that of those who, having based too much on Acts 16:13, regard Phil. 3:2 as nothing but prophecy! When Paul wrote Philippians (a.d. 62/63) the reigning emperor was Nero (54–68). He was at first rather reasonable and tolerant. And even after the celebrated quinquennium or first five years (54–58), Poppaea Sabina, who proved to be Nero’s evil star, a very ambitious and scheming woman who was regarded by the Jews as a proselyte to their religion, exerted enough influence upon the emperor to protect the Jews. The Jewish faith was regarded as a religio licita (religion to be tolerated). The blame for the devastating conflagration of Rome during the night of the 18th to the 19th of July 64 was by Nero placed not on the Jews but on the Christians. Christianity became a religio illicita (a religion not to be tolerated). Poppaea died (as a result of a cruel kick inflicted by Nero in a fit of rage?) in the year 65. But even before her death, Nero’s character had shown evidences of deterioration. Led by evil counsellors he had become very extravagant. The great fire added to the expenses of the empire. As a result, the taxation of conquered peoples, including the Jews, became more and more unbearable. Related to this was the maladministration of Gessius Florus in Judea, and the consequent Jewish insurrection which resulted in the fall of Jerusalem (66–70).

If this brief summary of historical detail is borne in mind, it will be understood why the scarcity of Jews in Philippi shortly after the edict of Claudius cannot be used to prove the theory that when Paul wrote Philippians a full decade later and spoke about the adversaries he could not have been thinking about Jews (who had nominally accepted Christ; hence, Judaizers) as well as Gentiles. Besides, Phil. 3:2 remains an insuperable barrier to this view.

⁶⁹ The reading upon which the A.V. is based — “to them of perdition … to you of salvation” instead of “of your salvation” is clearly a change for the sake of balancing the clauses, smoothness of style.

⁷⁰ To what exactly does τοῦτο refer? There has been much controversy on this point. According to many the antecedant is ἔνδειξις. The sense, as some of these interpreters see it, is something like this: in order to know what will happen to them, believers do not need to wait, like stricken gladiators, for a sign — say, the flick of a thumb or the wave of a handkerchief — from the fickle crowd. They get their sign directly from God. Others, however, hesitate to accept the view which regards ἔνδειξις as antecedant. With some this hesitancy seems to be connected with the idea that the neuter demonstrative pronoun τοῦτο cannot very well refer to a feminine noun. That theory, however, is grammatically debatable. Better, it would seem to me, is the argument that Paul does not elsewhere use the word ἔνδειξις in any sense other than proof, positive evidence, a sense which, with the added touch of prophecy, also fits very well in the present context. The strongest argument for the position that τοῦτο refers here not so much to a single word as to the entire idea of the believers’ standing firm is supplied by the context, both preceding and following. Note: “standing firm in one spirit … not frightened in anything by the adversaries … and this from God. For to you it has been granted (or ‘graciously, freely granted’) in behalf of Christ not only to believe in him but also to suffer in his behalf.” This firmness, this willingness to suffer for Christ and his cause, is God’s gracious gift to the church.

⁷¹ Paul’s epistles contain numerous references to athletic and gladiatorial contests. See N.T.C. on The Pastoral Epistles, pp. 150, 151, 203, 314, 315.

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