1. Paul's Ambition — that Christ be Glorified (l:18b-20)
B. THE FUTURE — FOR THE GLORY OF CHRIST AND THE GOOD OF THE PHILIPPIANS (l:18b-26)
Having apprised the Philippians of the present effect of his imprisonment (w. 12-18a) — which is cause for joy in that the gospel has been advanced — Paul now turns toward the future, to reflect on the expected outcome of his (apparently) soon coming trial. The future is also cause for joy, partly because he expects vindication — for himself and the gospel (vv. 19-20) — and partly because he expects to be released and to find his way back to Philippi again (vv. 24-26). Thus the paragraph is framed by "joy" — Paul's joy as he anticipates Christ's being "magnified" at his trial, and their joy when his expected return to Philippi is realized.
The section is in three parts, each flowing naturally out of the other and held together by the common thread of reflection on "what's next" regarding his imprisonment. (1) Vv. 19-20 offer the reason for his continuing to rejoice. He expects through their prayers and the supply of the Spirit that he will be "saved/vindicated," thus fulfilling his hope that Christ be "magnified," whether through "life" or "death" (= whether he gains his release or is given the death penalty). (2) The mention of "whether by life or by death" leads him in vv. 21-24 to ponder those options (knowing that he has no real choice in the matter). The focus is on Christ; the orientation is eschatological. Paul's clear preference is death, since that means to gain the eschatological prize — Christ himself (cf. 3:12-14). Nonetheless, he has little doubt that it will be "life," since that is what is best for them. Thus "death" would be to his advantage, but "life" to theirs, so life is what he expects it to be. (3) Vv. 25-26 then offer the end result of his being given "life" —their own "advance" (cf. v. 12) in the faith and the joy they will experience when they see him again.
In contrast to what has preceded, this reflection is far more personal.1 Even though Paul expects to be released (vv. 24-26; 2:24), his mentioning the possibility of life or death (v. 20) sets him to musing over these alternatives (vv. 21-24). Here is the closest thing to soliloquy that one finds in the extant letters. Yet even here the focus is still on Christ and the gospel. By a fresh supply of the Spirit of Jesus Christ he expects his "hope" to be fulfilled, that Christ will be magnified whether Paul lives or dies; for to live means Christ and to die means to gain Christ. If he had a choice, therefore, he would choose death, because that would mean to be with Christ; but since he has no choice, "life" is the expected outcome, leading to his return to Philippi and their overflow of joy in Christ Jesus.
Most likely all of this is for the Philippians' sakes as well, thus it is not true soliloquy. For reasons not known to us (present suffering and/or internal bickering?), some of them apparently have lost their firm grip on future certainties.2 Hence even this personal musing functions as paradigm.3 The future — the full realization of Christ — is a glorious prospect, Paul reassures them, even if it were to mean in his case to arrive there prematurely at the hands of others!
Again, one can hardly miss the three-way bond — between him, them, and Christ — that informs every part of the letter.4 The present emphasis is on Paul's relationship with Christ (to live is Christ; hence his desire is to be with Christ); it concludes on the note of his relationship with them (they will glory in Christ in him when he comes to be with them), which has their relationship with Christ as its ultimate concern (their progress and joy in the faith).
All told this is one of the apostle's finer moments, a passage to which God's people have turned over and again to find strength and encouragement in times of difficulty. We all are the richer for it.
1. Paul's Ambition — That Christ be Glorified (l:18b-20)
Yes, and I will continue to rejoice, 19'for5 1 know that through yourprayers and the help given by the Spirit of Jesus Christ, what hashappened to me will turn out for my deliverance,a 20/ eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death.
aOr salvation
That this clause begins a new section is verified by the deliberate shift from present to future rejoicing and by the explanatory "for" which ties vv. 19-20 to 18b (see n. 5).6 As his present joy is expressed in the face of conflict (some believers in Rome against him), so with his future joy, which will find expression in the face of external opposition — a point that seems directed in part at least toward the situation in Philippi.
This opening paragraph, however, is an extremely complex sentence, whose difficulties (for us) stem in part from the word sōtēria7 (whether it means "deliverance [from prison]"8 or "salvation" in some other sense) and in part from its flow of thought, including some unclear relationships of the various parts to one another. It complexities can best be seen by a more literal rendering of Paul's Greek, set out according to the grammatical relationships of its various parts:9
What is more, I will rejoice,
for
I know that:
(a) this for me will turn out unto sōtēria
(a1) through your prayers
and
the supply of the Spirit
of Jesus Christ
(a2) according to my earnest expectation
and
hope
(b) that
(b1) in no way
will I be brought to shame,
but
(b2) with all openness/boldness
as always,
even now,
Christ will be magnified
in my body
whether through life
or through death
Most of the sentence gives the content of what Paul "knows," namely (a) "that this for me will turn out unto sōtēria." The two prepositional modifiers (a1, a2) and the final clause (b), which spells out the content of Paul's "earnest expectation and hope,"10 imply that God is the presumed subject of everything.11 Thus, "God will turn this [Paul's present circumstances] unto 'salvation' " for him; God will do so (a1) "through the Philippians' prayers and the (subsequent) supply of the Spirit of Jesus Christ," and (a2) "in keeping with Paul's own earnest expectation and hope." His "hope" is then explicated in terms of God's not allowing Paul to be brought to shame (b1), but to the contrary that "in my 'body,' by life or by death (= acquittal or execution) God will magnify Christ" (b2).
The second prepositional phrase (a2) functions as the fulcrum: that Paul's present circumstances will turn out for salvation is "in keeping with his fervent expectation and hope," which is defined in terms of Christ's being magnified through Paul's trial, however it turns out. This means, further, that Paul's "salvation" in clause (a) is to be understood in part in light of the content of clause (b). But herein lies the difficulty: this final clause, which is clearly the aim of the whole,12 enjoys a measure of tension with the opening clause,13 which in turn leads to the question of how we are to understand "salvation" in that clause.
18b-19 Without breaking stride Paul begins this new section by picking up where he has just concluded, moving from his present joy ("because of this I rejoice") to his prospect of still greater joy ("what is more,14 I will continue to rejoice"). The explanatory "for" indicates that vv. 19-20 are intended to explain why he "will continue to rejoice."
The place to begin our way through Paul's "explanation" is with a phenomenon literary critics call "intertextuality,"15 the conscious embedding of fragments of an earlier text into a later one. Since Paul's spiritual life and theology are thoroughly imbued with OT realities, we should not be surprised that he not only quotes the OT16 but also at times borrows or "echoes" the language and setting of a specific OT passage (or motif) and refits it into his own setting.17 In this sentence he echoes the situation of the "poor man" in the OT, especially Job and the Psalmists, who in their distress look to God for "vindication," which will function as "salvation" for them. Paul's first clause is in fact a verbatim borrowing from Job 13:16 (LXX);18 and the second clause, with its collocation of "shame" and "magnifying," picks up the language of the "poor man" in such Psalms as 34:3-6 and 35:24-28.19 Thus, even though this is now Paul's own sentence, and must be understood within its present context, it is best understood as intentionally echoing the analogous circumstances of Job.
Job 13 contains one of the more poignant of Job's speeches, where he abjures the perspective of his "comforters," who insist that his present situation is the result of "hidden sin." Job knows better and pleads his cause with God, in whom he hopes and before whom he would plead his innocence. Indeed, the very hope of appearing before God in this way will be his "salvation" because the godless shall not come before God (v. 16). And "salvation" for Job means "I know that I will be vindicated" (v. 18).20 So with Paul, but in quite different circumstances.21
The "this," which belongs to the Job citation, now means (probably), "this whole affair (= my present circumstances)."22 Thus, "my present circumstances will issue in my sōtēria." Also in light of the Job citation, sōtēria probably refers first to Paul's final eschatological "salvation," when he appears among the redeemed at the heavenly tribunal.23 But the final clause indicates that it also, especially, entails "vindication," God's "vindication" of him and his gospel by "magnifying Christ — now as always —- through Paul" before the Roman tribunal,24 whichever way it turns out. Such "salvation/vindication" is his "earnest expectation and hope." The result is a sentence which reads (paraphrased): "This whole affair will turn out to my ultimate salvation and present vindication, when, through your prayers and the supply of the Spirit of Christ my earnest expectation and hope are realized at my trial and not only am I not brought to shame but in a very open (or bold) way Christ is magnified in every way — whether I am given 'life' or sentenced to death."25
The initial modifier indicates how Paul expects God to bring all of this about: "through your prayers26 and the supply of the Spirit of Jesus Christ." The grammar27 assumes the closest kind of relationship between their prayer and the supply of the Spirit. Through their prayers, and with that, God's special provision of the Spirit, his most eager expectation and hope about Christ's being magnified through him will be realized. But as the NIV reveals, not all interpreters think so. At issue are (1) the meaning of the word "supply,"28 translated "help"29 by the NIV (and others), and (2) whether "Spirit" is the object or subject of "supply" (= supply or supplier). These are related issues, since "help" is an invented meaning which apparently evolved because scholarship was generally convinced that the Spirit was the subject of "supply," not its object.30
The noun derives from its cognate verb, which invariably means "to supply, furnish, or provide for." Its non-compounded form originated as a term for supplying choristers and dancers for festive occasions. But even as it moved beyond that original specific sense, it always kept the nuance of supplying or providing someone with something. Thus the verb, and the verbal idea of this noun, is clearly transitive, requiring or expecting an object in terms of what is supplied.31 That Paul here intends the Spirit as the "supply" is confirmed by the almost identical usage of the cognate verb in Gal 3:5, where it can only mean "God supplies you with the Spirit." There he appeals to believers who had already "received" the Spirit (v. 2) that God's continuing "supply" of the Spirit, including miracles, is further certain evidence that "works of Law" do not count. Likewise here he is not thinking of the Spirit's "help" but of the gift of the Spirit himself, whom God continually provides.32 The oft-debated question as to whether the genitive is "objective" or "subjective" is therefore nearly irrelevant. Since the noun does not mean "help," but "supply," and an object is implied by the word itself, the Spirit in this case can only be the object33 — to be supplied so as to magnify Christ — not the one who as "subject" will help Paul as he faces trial.34
This understanding is further supported by the unusual designation, "the Spirit of Jesus Christ. "35 This qualifier, yet another genitive construction, again could be construed as subjective (i.e., the Spirit sent by Christ36). But the close tie of this phrase to the prayer of the Philippians suggests otherwise. Prayer for Paul would be directed toward God the Father, in this case to supply Paul with the Spirit of his Son.37 This is how Christ lives in him — by his Spirit (Rom 8:9-10).38 The reason for this unusual qualifier lies in the context. Paul's concern throughout the "explanation" is on Christ and the gospel. In anticipation of the final clause expressing the nature of his "salvation/vindication," Paul knows that Christ will be glorified in his life or death only as he is filled with the Spirit of Christ himself.39 That is, it is Christ resident in him by the Spirit40 who will be the cause of Paul's — and therefore the gospel's — not being brought to shame and of Christ's being magnified through him 41
Thus this phrase, "the supply of the Spirit of Jesus Christ," is not incidental. Here is the key to Christ's being glorified in every way: by Paul's being "supplied" the Spirit of Jesus Christ himself, who will live powerfully through Paul as he stands trial. At the same time, from such a phrase and its close relationship with the prayer of the believing community, one learns a great deal about Paul's own spiritual life and his understanding of the role of the Spirit in that life. He simply does not think of Christian life as lived in isolation from others. He may be the one in prison and headed for trial; but the Philippians — and others — are inextricably bound together with him through the Spirit. Therefore, he assumes that their praying, and with that God's gracious supply of the Spirit of his Son, will be the means God uses yet once more to bring glory to himself through Paul and Paul's defense of the gospel (vv. 7, 16).
20 The second phrase modifying the Job citation indicates that all of this (Paul's knowing that his present circumstances will issue in his salvation/vindication through their prayers and the supply of the Spirit) is quite in keeping with "my earnest expectation42 and hope." These two words presume a near unity of ideas, so that "hope" does not mean "wishfulness," but something like "hope-filled expectation."43 As in most cases in the NT, therefore, "hope" is full of content, in the sense that it reflects the highest degree of certainty about the future.
That content is delineated in the final "that" clause,"44 in the form of a "not/but" contrast (typical of Pauline argumentation) between his experiencing "shame" and Christ's being "magnified."45 The "not" side is simply put: "that in nothing46 will I be brought to shame." The verb "to be brought to shame" could possibly mean something close to "being ashamed" (= feeling shame over something, thus having to do with one's inner feelings47); however, in biblical Greek (by way of the OT) it normally carries the sense of disgrace that one will experience from failing to trust God, or contrariwise, that the humble who do trust will not experience, despite present appearances to the contrary.48 Paul's present usage appears to be another case of intertextuality,49 in this case picking up a motif from the Psalms, where the same words ("shame" and "be exalted") often stand in collocation (e.g., Ps 34:3-5 [LXX 33:4-6]; 35:26-27 [LXX 34:26-27]).50 o
In Paul's present circumstances, and especially in light of the words of Job just cited, the reason for this contrast, especially for the "not" side of it, is perfectly understandable. As vv. 12-18 have made clear, Paul is experiencing no shame or disgrace from being in prison; his concern is that there will be no reason for disgrace as far as the gospel is concerned when he finally stands before the Roman tribunal. Shame, of course, is not what he expects, given their prayers and the supply of the Spirit of Christ.
What Paul does expect, the "but" side of the contrast, is that his trust in Christ will issue in Christ's being "magnified/glorified."51 How Paul expects this to happen is spelled out by the several modifiers.
First, he hopes that Christ will be "magnified" with52 "all53 openness" (or "boldness").54 This is one of the more difficult words in the Pauline letters. Its basic meaning is "outspokenness" or "plainness of speech" that "conceals nothing and passes over nothing" (BAGD); but it soon crossed over to mean "openness to the public," hence "publicly," and eventually took on the nuance of "bold speech," hence "confidence/boldness," of the kind that only the privileged would have before those in authority. Here it probably has to do with "openness" bordering on "bold speech"; thus, in a very open and public way Christ will be magnified through Paul's bold defense of the gospel,55 however the trial turns out.
Second, he wants this to happen (literally) "as always also now." This phrase signifies, first, that since his conversion, Paul has thought of his own life singularly as in praise of Christ ("as always"), a theme that emerges over and again in the corpus.56 Indeed, Paul's rejoicing in vv. 12-18 over the advance of the gospel resulting from his imprisonment offers a prime example of what Paul here intends. But, second, the "also now" signifies that Paul, well aware of his present situation, is looking forward to its resolution. This is the phrase that justifies our speaking of his "apparently soon coming" trial.
Third, this hoped-for glorification of Christ will take place "in my body," by which Paul intends his "physical presence," not his "whole person" as a kind of periphrasis for "in me," which is a doubtful meaning for this word in any case.57 That he intends the former is clarified in vv. 22 and 24, where he refers to present existence as "in the flesh." Ordinarily Paul uses "in me" when he emphasizes that God will be glorified in him in some way.58 His reason for using "body" in this case has to do the context; he is writing about what will happen to him "physically," that is, whether his trial will result in (physical) life or (bodily) death.59
That this is Paul's intent is made certain, fourth, by the final phrase, "whether through60 life or through death." Here, and throughout the elaboration that follows, "life" refers to deliverance, to his being granted a reprieve regarding "life in the flesh." "Death," of course, refers to possible execution. Paul's singular passion — and this is what he surely wants his beloved Philippians to hear — is that even though he expects a favorable outcome,61 he wants Christ to be glorified as he stands trial, and beyond, even if it were to result in death. That would only hasten Paul's eschatological "salvation/vindication" before the heavenly tribunal. But for now, his singular "hope" is that Christ — and thus the gospel — will be "vindicated" through his life or death.
Thus concludes one of the more complex sentences in the Pauline corpus (see the overview at the beginning). But when all the parts are put back in place, Paul's concern is singular — and is precisely in keeping with what has preceded in vv. 12-18b — the advance of the gospel. Just as Paul looked back over his incarceration to this moment, and could rejoice at its being a catalyst for the progress of the gospel in Rome, so now he looks forward and again rejoices, eagerly anticipating that his trial will further glorify Christ. Although he expects release, as vv. 24-25 will make clear, here he has little interest in release and full interest in the vindication of the gospel at his trial. For that he needs their continued prayer so that he will have a fresh supply of the Spirit of Christ when the trial comes. All the other parts of the sentence are supporting matter for this singular concern.
Because of its complexity, one can also easily overlook the theological thrust of the whole, namely Paul's unshakable confidence in the living God, who through Christ has brought eternal salvation and through the Spirit will once again glorify his Son through his apostle. That Paul will turn to momentary soliloquy over the prospect of life and death does not indicate doubt or anxiety on his part;62 quite the opposite. The whole passage breathes confidence that God will fulfill Paul's "eager expectation and hope." Indeed, the trinitarian substructure of the whole exudes with that confidence. The soliloquy, therefore, has another reason for existence: to encourage the Philippians regarding the certainty of their own future, as long as for them, too, "to live is Christ."
The heart of everything, of course, is Paul's utter devotion to Christ, and his desire that Christ alone be "magnified" in his life, however present circumstances turn out. Here surely is a word for all seasons, if we also are to be effective bearers of the gospel in our day.
1. E.g., in comparison with the preceding paragraph, there are considerably more first person verbs (9 to 3) and personal pronouns (8 to 4).
2. See the discussion of vv. 6 and 10 above, pp. 87-88, 102.
3. Especially so in light of 3:15-17, where exhortation to "imitation" immediately follows vv. 12-14, which emphasizes completing the race so as to obtain the prize. See also on v. 17 above, pp. 123-24, where a similar suggestion was made regarding the place of 1:15-17 in the letter.
4. See the Introduction, pp. 13-14; cf. on 1:3-8 above (p. 73).
5. Ρ4 6 Β 1175 1739 1881 Ambrosiaster read δε. Although one is reluctant to go against this combination of witnesses, most likely the δε is secondary here. If it were original, the preceding άλλά would seem to lose its genuinely contrastive force, and the clause άλλα xαί χαρήσομαι would then belong to v. 18 (as many hold [see n. 6 below]): "Christ is preached and in this I rejoice, indeed I shall rejoice. But I know. . . ." The γάρ, which is by all counts the more difficult (otherwise, Kennedy, 426), and therefore original, reading, means that Paul has begun a new clause, giving reasons for his avowal of future joy: " . . . and in this I rejoice. And not only so, but I shall also rejoice, for I know t h a t . . . " (cf. Hawthorne, 39; O'Brien, 107).
6. Otherwise, KJV, ASV, NASB, Meyer, Kennedy, Michael, Kent. A few (e.g., Vincent, 21-22; Jones, 16; Lohmeyer, 49; Beare, 60; Silva, 75) begin the new paragraph with v. 18. On this matter see n. 3 on 1:12-26.
7. Gk. σωτηρία, which in Paul always refers, directly or indirectly, to "eschatological salvation," never "deliverance" (see on 1:28 and 2:12 below). For this latter idea Paul uses the verb ρύομαι, as in 2 Thess 3:2; 2 Cor 1:10 (3x); Rom 15:31; 2 Tim 417.-18.
8. As in the NIV; cf. RSV, NRSV, NASB, NEB, GNB. See Hawthorne, 39-44, for the most recent advocacy of this view, which, despite the translations, is a decidedly minority view among commentaries.
9. It will be noted that this display, and the interpretation that follows, differs from that given in the NIV, which has taken considerable liberties with the text in this instance. Since the sentence is so dense, and its flow of thought not easy to follow under the best of circumstances, one may wish to return to this overview after working through the more detailed discussion that follows.
10. Otherwise Hawthorne, 39-43 (and Hofmann, according to Meyer), who understands this im as a second object clause with the verb "I know" ("I know that . . . , that. . ."). Besides putting considerable strain on this second οτι-clause (the absence of a preceding xαί is esp. difficult), this seems to miss the point of the sentence as a whole.
11. This is especially so if the suggestion made below is correct, that the Philippians' "salvation" in v. 28 is to be understood as in parallel to Paul's in this sentence. Theirs is explicitly stated to be "from God." The present sentence, therefore, is best understood as expressed in the divine passive, in which the passives ("will turn out," "I will not be brought to shame," "Christ will be magnified") can be reformulated in the active with "God" as the subject.
12. Both the structure of the whole and the typical "not/but" clause by which it concludes indicate that the final "but" clause expresses the concern of the sentence.
13. This "tension" exists between what in v. 19 appears to be a positive expectation about the future, which at the end of v. 20 seems to be expressed with a measure of doubt (or at least of open-endedness). This tension exists especially for those who take the point of view about the main clause found in the NIV, which "resolves" the tension by a disjuncture between vv. 19 and 20 that is grammatically unjustifiable (by divorcing the prepositional phrase from the clause it modifies and thus starting a new sentence with the preposition!) and conceptually misleading (as though Paul expected "deliverance," v. 19, but hoped in any case that Christ might be magnified, v. 20). Hawthorne's resolution fares little better (see n. 10). While it is true that almost everyone would read v. 19 as referring to deliverance were it not for the οτι-clause, it is that clause which in fact tells us not to read v. 19 in this way.
14. For this translation of the άλλά, see M. Thrall, Greek Particles, 14; cf. BAGD, who note this usage as "ascensive," to be explained elliptically (= and not only this [v. 18a] but also . . .).
15. On this question see esp. R. B. Hays, Echoes, who uses this text in his first chapter (pp. 21-24) as an illustration of such intertextuality, where Paul "echoes" the earlier text with its literary milieu, and thus seems to have transferred some of that setting to his own situation, but does so with some obvious contrasts between himself and — in this case — Job. This view, without the refinement of a later time, was first proposed by Michael, 46-48; cf. Gnilka, 65-66; Collange, 59; O'Brien, 108-9.
16. As in most cases, usually to support an argument.
17. For further illustrations in Paul, see Fee, Presence, 489-93 (on Rom 2:29) and 71217. (on Eph 4:30).
18. This was often overlooked by earlier interpreters, because in this case we have no introductory formula (e.g., "Scripture says"). But the language is so precise, and the "settings" so similar, it is nearly impossible for Paul's language to be mere coincidence.
19. Noted also by Gnilka, 67-68, and O'Brien, 114. This second instance, of course, is an "echo" of a slightly different kind, where in a less case-specific way than with the Job "citation" Paul echoes a repeated OT motif. See on v. 20.
20. In Paul's sentence, therefore, the word σωτηρία carries in part its ordinary sense of "salvation before God," but in this case, as in the LXX, in the special sense of the final vindication of the passion of Paul's life, the gospel of Christ and therefore of Christ himself. See the discussion.
21. But the circumstances are surely analogous. Job's cry for vindication/salvation stems from his suffering, which is made the more so by his "comforters"; his only recourse is to cry to God for vindication. Similarly, some would intensify Paul's present suffering by their preaching Christ out of envy. That they fail in their effort to distress Paul does not make his appeal to God's vindication/salvation any less a reflection of Job. Cf. Garland, "Defense," 333.
22. Cf. Kennedy, 426. Many (Lightfoot, Vincent, Plummer, Jones, Hawthorne, O'Brien, Melick) see it as pointing backward (to all of vv. 12-18b), but this would seem to require the plural ταũτα (which Meyer, 42, skirts by making it refer to the έν τούτφ of v. 18 [= Christ's being proclaimed in every way], which makes little sense of the present sentence). The NIV takes considerable liberty in translating τοϋτο "what has happened to me." which not only seems to require ταϋτα, but also adds a "to me" that is not justifiable under any circumstances.
23. So Gnilka, Collange, Bruce, Silva, O'Brien, Melick.
24. So also Hendriksen.
25. It should be further noted that the reflective soliloquy that follows offers further evidence that Paul's concern is not with "getting out of prison," but exactly as in vv. 12-18: that whether released or not, Christ will be glorified, and for Paul that could happen through his death as well as by his life. Besides, he will go on, "as for myself personally, if I could choose, death would be preferable because that would mean finally to have 'gained Christ,' but in reality I have no choice, and life will be better for you, because that will mean growth and joy for you." That is hardly the reflection of one whose "ardent hope" is to be delivered from prison.
26. Even though δεήσεως is singular, this is the proper understanding of what is almost certainly a "distributive singular." See the discussion, inter alia, on Gal 6:18 in Fee, Presence, 469. The word order της ύμών δεήσεως is striking. The υμών has probably been brought forward for clarity and emphasis (on their role in his experiencing a fresh supply of the Spirit); cf. Meyer, 43; O'Brien, 111 (see also the discussion of the "vernacular possessive" ["my joy"] on 2:2).
27. The two nouns ("prayers" and "supply") serve as compound objects of one preposition with one definite article. Cf. Zerwick, Biblical Greek, 59: "The use of but one article before a number of nouns indicates that they are conceived as forming a certain unity. . . . In Php 1,19 . . . the use of . . . one article shows that in the writer's mind the prayers of the faithful and the έπιχορηγία τοϋ πνεύματος Ίησοϋ Χριστοΰ were intimately connected." Otherwise Meyer, 43, and Vincent, 24; but Paul's way of distinguishing between the two is by bringing the ύμών forward (see preceding n.).
28. Gk. έπιχορηγία, whose cognate verb appears in Eph 4:16 ("with which it is supplied," RSV), where M. Barth, Ephesians, 448, has convincingly shown that the normal meaning ("supply") is both lexically and contextually to be preferred (cf. Col 2:19; 2 Cor 910.). There is some debate in the literature as to whether the compound form (έπιχορηγία) implies generous supply. Lightfoot, Michael, Beare, and Motyer are so inclined; Vincent thinks not. Most do not mention the possibility. This is more difficult to determine, since both the noun and its cognate verb appear infrequently in the extant literature. In any case, if it does not imply "generous," all known uses do suggest "full" or "adequate" supply.
29. See e.g. NIV, RSV, GNB, JB, NAB, Phillips, Hawthorne.
30. One can trace the evolution of this meaning through Bauer and the commentators (see esp. Müller, 58 η. 2, and Hendriksen, 74 n. 50; both of whom move from "supply" to "help" without offering lexical evidence). Convinced that the Spirit is the subject of the verbal idea in this noun, and having difficulty offering an object to the translation, "through the Spirit's supply," the evolution was an easy one. Since the verb is used in the papyri in marriage contracts, where husbands promise to "provide for" their wives, the English word "support" in this financial sense came to be used (indeed, this is the only meaning offered in BAGD). The next step, from "support" to "help" or "aid," seemed only natural — but in English (and German [Bauer]), one might add! There is simply no evidence for such a meaning in the Greek materials.
31. It needs to be pointed out that the English word "help," which almost never carries such a nuance, has to do with coming to someone's aid. One would not deny that when the rich provide for the poor, or a husband contracts to provide for his wife (two of the specific uses in the literature; see 1 Clem 38:2 and the papyri cited by M-M, 251), in that sense the recipients are being helped. But the nuance of this word is not with the idea of helping, but with the "provision" or "supply" itself.
32. Moffatt's translation has thus captured the sense: "and as I am provided with the Spirit of Jesus Christ."
33. One needs to emphasize this point, over against the decided majority of commentators who argue for a subjective genitive. The evidence in this case seems overwhelming, especially since the word is such a rare one, yet Paul himself uses it in precisely this way in the only other instance where "supply" and "Spirit" stand in juxtaposition. Those who argue for a subjective genitive tend to dismiss this one piece of solid Pauline evidence much too casually (e.g., Eadie). An objective (or, similarly but less likely, appositional) genitive is also adopted (or allowed as probable), inter alia, by Moule, 23; Michael, 49; Lohmeyer, 52; Bruce, Motyer, 85; Silva, 79 (cf. Zerwick, Biblical Greek, 59; Wiles, Prayers, 280). Lightfoot, followed by Michael, argued for both meanings (gift and giver).
34. Although in the final analysis that idea cannot be lingering very far behind. What we must not do, however, is to let our own theological proclivities invent meanings for Paul that would have been foreign to him. Paul had none of our hang-ups over whether a Spirit person can "receive the Spirit." Cf. the objection voiced by Meyer, 43, which seems to lie unexpressed behind that of others: "as genitive of object . . . the expression would be inappropriate, since Paul already has the Spirit" (emphasis his). Some have also argued for an analogy with the Johannine Paraclete, as the one who comes alongside to aid the believer. But here is a clear case where John can be of very little help in understanding Paul. If Paul's language does not work well for us, it did for Paul. He could not imagine the Spirit in static terms. Hence he can refer to believers' being "given" the Spirit (1 Thess 4:8), or being "supplied" with the Spirit (Gal 3:5; here), or of fanning the Spirit into flame (2 Tim 3:6). For Paul the resident Spirit is ever being given or "supplied" anew in the believer's or community's life. So here. Paul knows his own need of the Spirit in a fresh way if Christ is to be magnified in him personally in the soon-to-be-unfolding events of his present imprisonment. Cf. the discussion in Fee, Presence, 52-53, 864.
35. In fact, this exact phrase is found only here in Paul. On two other occasions he refers to the Spirit as "of Christ" (Gal 4:6; Rom 8:9), but in neither instance with the full name.
36. So Eadie, 45; Michael, 49; Kent, 117; Collange, 60; O'Brien, 111.
37. Very much as in Gal 4:6, where God is said to have sent forth "the Spirit of his Son."
38. It needs further to be pointed out that when Paul reflects on the Spirit as helper he invariably speaks in terms of the Spirit of God.
39. Cf. Meyer 43. This seems much more likely than the more theological explanation offered, e.g., by Eadie, that the genitive is of origin or source; thus the Spirit is bestowed by the exalted Lord; cf. Michael 49.
40. Cf. Barth, 34, "the Spirit.. is the Lord in Person."
41. Hamilton (Holy Spirit, 12, 35) offers the improbable suggestion, without argument or lexical support, that Paul sees the Spirit as God's "equipment . . . against losing his relationship with Christ in the face of death" (12).
42. Gk. άποκαραδοκίαν; cf. Rom 8:19 ("the eagerly awaiting creation"), its only other use in the NT. A great deal more ink has been spilt over this word than seems warranted by the context. Both the Romans passage and the present context rule out the nuance of "anxiety" suggested as possible by G. Bertram, "Αποκαραδοκία," and followed by Gnilka, 67, and Collange, 60. See the refutation by D. R. Denton, "Αποκαραδοκία"; cf. H. Balz, EDNT, 1.132-33. On this matter Bloomquist (Function, 153-54), despite the general failure of his rhetorical analysis, is quite right that the whole passage breathes confidence, not anxiety.
43. So Hawthorne, 41; cf. O'Brien, 113.
44. Which functions grammatically as the object of the verbal idea in the noun "hope." Cf. the similar usage in 2 Cor 10:15, where the infinitive μεγαλυνθήναι (the same verb that appears figuratively in our clause, "may be magnified [= glorified]") functions as the object of the noun "hope" ("we have hope . . . that our sphere of activity among you will be magnified [= enlarged]").
45. Not as some have it (e.g., Vincent, Plummer, Craddock), between "shame" and "boldness," on the basis of 1 Jn 2:28. This misses Pauline usage by too much, as if the contrast had to do with "fear" and "courage."
46. Gk. έν ούδενί, which in this clause means something close to "in no respect, in no possible way."
47. So Moffatt: "that I may never feel ashamed"; cf. Beare, 62. This sounds altogether too Western. It is also unlikely that the GNB's "I shall never fail in my duty," defended by Loh-Nida (30) as a "dynamic equivalent," is even remotely possible.
48. Cf. the entry by J. Oswalt in TWOT, 1.97-98.
49. Esp. so in light of Paul's use of the unusual verb μεγαλύνω (ordinarily = "make large," thus "magnify"), which is used throughout the Psalter with the nuance it carries here of "exalt, glorify, praise, extol." In its only other appearance in Paul (2 Cor 10:15; see n. 44), it carries its ordinary sense.
50. Note esp. Ps 34:3-5, which begins, "O magnify (μεγαλύνατε) the Lord with me," which after speaking of seeking the Lord and being delivered (έρρύσατο in this case, see n. 7), he continues, "Look to him and be radiant, so your faces shall never by ashamed (xαταισχυνθη)" (NRSV). In Psalm 35 those who "magnify" themselves will be brought to "shame"; whereas those who seek the Psalmist's "vindication" will say, "Let the Lord be 'magnified.' " Cf. Gnilka, 67; O'Brien, 114.
51. For the meaning of this verb see nn. 44, 49, 50.
52. Gk. έν; see Wedderburn, "Observations," 85, who classifies the preposition as "modal" in this case, i.e., reflecting accompanying circumstance or manner.
53. Gk. πάση (= in every kind of), standing in stark contrast to έν ούδενί (n. 46); cf. Vincent, 26 ("every way in which boldness can manifest itself"). This contrast also rules out the alleged contrast between "shame" and "boldness" noted above (n. 45).
54. Gk. παρρησία; see the discussions in NIDNTT, 2.724-37 (H.-C. Hahn) and EDNT, 3.45-47 (H. Balz).
55. It is doubtful that this phrase can properly bear the sense of the NIV ("sufficient courage"; cf. GNB, "full of courage"). The nuance has to do with "forthrightness; frankness of speech," not with courage, as that word is traditionally understood (= over against cringing or fear).
56. See, e.g., 1 Cor 4:4-5; 2 Cor 4:10; Rom 8:28-30.
57. Cf., e.g., GNB, "with my whole being." Despite O'Brien (115) to the contrary, there is no known linguistic justification for this translation. The idea that "body" in Paul functions as an anthropological term, very much like ψυχή ("soul"), was propounded especially by R. Bultmann (NT Theology, 1.194-95); J. A. T. Robinson (Body); and E. Schweizer, TDNT, 7.1065-66. Even though this became a byword in NT studies, it does not hold up well under close exegetical scrutiny. See esp. the refutation in R. H. Gundry, SOMA; cf. the exegesis of key texts, such as 1 Cor 6:13-14 (Fee, First Corinthians, 254-56) and Rom 12:1 (Fee, Presence, 589 n. 372).
58. See v. 26 below; cf. Gal 1:16, 24; 1 Tim 1:16.
59. So inter alia, Vincent, 25; Silva, 80.
60. Gk. διά, normally, as here, indicating secondary agency. The Spirit is to be understood as the primary agent; but it will happen "through" Paul, whether he is released or condemned.
61. All the available evidence indicates that he expects to be released. In this letter,124.-26; 2:24; cf. Phlm 22.
62. As suggested by Bertram and others (cf. Houlden, 61); see n. 42 above.