Pioneers Wanted -- Philippians 1:12-26
Circumstances often throw and defeat people. The maturity of a person can be seen by how well he handles the things that happen to him—the things that affect a person with mood changes ranging from mild to severe. The one thing that a believer must do is to learn to live above circumstances—to keep his witness for Christ strong and mature.
More than anything else, Paul’s desire as a missionary was to preach the Gospel in Rome. The hub of the great Empire, Rome was the key city of its day. If Paul could conquer it for Christ, it would mean reaching millions with the message of salvation. It was critically important on Paul’s agenda, for he said, "After I have been there [Jerusalem], I must also see Rome" (Acts 19:21). From Corinth he wrote, "So, as much as in me is, I am ready [eager] to preach the Gospel to you that are at Rome also" (Rom. 1:15).
Paul wanted to go to Rome as a preacher, but instead he went as a prisoner! He could have written a long letter about that experience alone. Instead, he sums it all up as "the things which happened unto me" (Phil. 1:12).
The record of these things is given in Acts 21:17-28:31, and it begins with Paul’s illegal arrest in the temple in Jerusalem. The Jews thought he had desecrated their temple by bringing in Gentiles, and the Romans thought he was an Egyptian renegade who was on their "most-wanted" list. Paul became the focal point of both political and religious plotting and remained a prisoner in Caesarea for two years.
When he finally appealed to Caesar (which was the privilege of every Roman citizen), he was sent to Rome. En route, the ship was wrecked! The account of that storm and Paul’s courage and faith is one of the most dramatic in the Bible (Acts 27). After three months of waiting on the Island of Malta, Paul finally embarked for Rome and the trial he had requested before Caesar.
To many, all of this would have looked like failure, but not to this man with a "single mind," concerned with sharing Christ and the Gospel. Paul did not find his joy in ideal circumstances; he found his joy in winning others to Christ. And if his circumstances promoted the furtherance of the Gospel, that was all that mattered!
The word furtherance means "pioneer advance." It is a Greek military term referring to the army engineers who go before the troops to open the way into new territory. Instead of finding himself confined as a prisoner, Paul discovered that his circumstances really opened up new areas of ministry.
God wants His children to take the Gospel into new areas. He wants us to be pioneers, and sometimes He arranges circumstances so that we can be nothing else but pioneers. In fact, that is how the Gospel originally came to Philippi! Paul had tried to enter other territory, but God had repeatedly shut the door (Acts 16:6-10). Paul wanted to take the message eastward into Asia, but God directed him to take it westward into Europe. What a difference it would have made in the history of mankind if Paul had been permitted to follow his plan!
God sometimes uses strange tools to help us pioneer the Gospel. In Paul’s case, there were three tools that helped him take the Gospel even into the elite Praetorian Guard, Caesar’s special troops: his chains (Phil. 1:12-14), his critics (Phil. 1:15-19), and his crisis (Phil. 1:20-26).
Paul’s Circumstances (1:12-18a)
The same God who used Moses’ rod, Gideon’s pitchers, and David’s sling, used Paul’s chains. Little did the Romans realize that the chains they affixed to his wrists would release Paul instead of bind him! Even as he wrote during a later imprisonment, “I suffer trouble, as an evildoer, even unto bonds; but the Word of God is not bound” (2 Tim. 2:9). He did not complain about his chains; instead he consecrated them to God and asked God to use them for the pioneer advance of the Gospel. And God answered his prayers.
To begin with, these chains gave Paul contact with the lost. He was chained to a Roman soldier twenty-four hours a day! The shifts changed every six hours, which meant Paul could witness to at least four men each day! Imagine yourself as one of those soldiers, chained to a man who prayed “without ceasing,” who was constantly interviewing people about their spiritual condition, and who was repeatedly writing letters to Christians and churches throughout the Empire! It was not long before some of these soldiers put their faith in Christ. Paul was able to get the Gospel into the elite Praetorian Guard, something he could not have done had he been a free man.
But the chains gave Paul contact with another group of people: the officials in Caesar’s court. He was in Rome as an official prisoner, and his case was an important one. The Roman government was going to determine the official status of this new “Christian” sect. Was it merely another sect of the Jews? Or was it something new and possibly dangerous? Imagine how pleased Paul must have been knowing that the court officials were forced to study the doctrines of the Christian faith!
Sometimes God has to put “chains” on His people to get them to accomplish a “pioneer advance” that could never happen any other way. Young mothers may feel chained to the home as they care for their children, but God can use those “chains” to reach people with the message of salvation. Susannah Wesley was the mother of nineteen children, before the days of labor-saving devices and disposable diapers! Out of that large family came John and Charles Wesley, whose combined ministries shook the British Isles. At six weeks of age, Fanny Crosby was blinded, but even as a youngster she determined not to be confined by the chains of darkness. In time, she became a mighty force for God through her hymns and Gospel songs.
The secret is this: when you have the single mind, you look on your circumstances as God-given opportunities for the furtherance of the Gospel; and you rejoice at what God is going to do instead of complaining about what God did not do.
Paul’s chains not only gave contact with the lost, but they also gave courage to the saved. Many of the believers in Rome took fresh courage when they saw Paul’s faith and determination (Phil. 1:14). They were “much more bold to speak the word without fear.” That word speak does not mean “preach.” Rather, it means “everyday conversation.” No doubt many of the Romans were discussing Paul’s case, because such legal matters were of primary concern to this nation of lawmakers. And the Christians in Rome who were sympathetic to Paul took advantage of this conversation to say a good word for Jesus Christ. Discouragement has a way of spreading, but so does encouragement! Because of Paul’s joyful attitude, the believers in Rome took fresh courage and witnessed boldly for Christ.
While recovering in the hospital from a serious auto accident, I received a letter from a total stranger who seemed to know just what to say to make my day brighter. In fact, I received several letters from him, and each one was better than the one before. When I was able to get around, I met him personally. I was amazed to discover that he was blind, a diabetic, handicapped because of a leg amputation (and since then the other leg has been removed), and that he lived with and cared for his elderly mother! If a man ever wore chains, this man did! But if a man ever was free to pioneer the Gospel, this man was! He was able to share Christ in high school assemblies, before service clubs, at the “Y,” and before professional people in meetings that would have been closed to an ordained minister. My friend had the single mind; he lived for Christ and the Gospel. Consequently, he shared the joy of furthering the Gospel.
Our chains may not be as dramatic or difficult, but there is no reason why God cannot use them in the same way.
One of the surest measures of a Christian’s spiritual maturity is what it takes to rob him of his Spirit-bestowed joy. Paul’s maturity is evident in the present text as he makes it clear that difficult, unpleasant, painful, even life-threatening circumstances did not rob him of joy but rather caused it to increase.
Although it is a gift from God to every believer and administered by the Holy Spirit (Gal. 5:22), joy is not always constant and full (cf. 1 John 1:4). The only certain cause for loss of joy in a believer’s life is sin, which corrupts his fellowship with the Lord, who is the source of joy. Such sinful attitudes as dissatisfaction, bitterness, sullenness, doubt, fear, and negativism cause joy to be forfeited. Consequently, the only way to restore lost joy is to repent and return to proper worship of and obedience to God.
Anything other than sin—no matter how difficult, painful, or disappointing—need not take away the believer’s joy. Yet even minor things can do so if believers react sinfully to them. A change for the worse in health, job, finances, personal relationships, or other important areas of life can easily cause believers to question the Lord, His sovereign wisdom, and His gracious provision. When that happens, joy is one of the first casualties. Believers are especially vulnerable when such things happen suddenly, taking them off guard. Their response is often one of anger, doubt, distrust, fear, self-pity, ingratitude, or complaining. In such cases, events that are not sinful in themselves lead to sinful responses that steal joy.
God’s Word makes it clear that trouble in this life is certain to come (cf. Job 5:7; 14:1; Eccl. 2:23; John 16:33). Believers are not exempt from the common problems and difficulties all people face. They also face persecution for their faith from the hostile world system. “Remember the word that I said to you,” Jesus said, “‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you” (John 15:20). A short while later He added: “In the world you have tribulation, but take courage; I have overcome the world” (John 16:33).
To scattered Jewish Christians in the early church who were suffering great persecution, James wrote, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing” (James 1:2–4). But God can use even the most difficult trials for our good and for His glory.
No New Testament writer understood that truth better than Paul did. He was a larger-than-life model of a man of God whose joy never faltered. He resisted anything that threatened to come between him and his intimate fellowship with and trust in the Lord. Paul certainly experienced sorrow and tears, suffered grief and disappointment, and was troubled by sinful, weak, and contentious believers. Yet, there never seems to have been a time in his life as a believer when circumstances diminished his joy. In fact, it seems as if the worst affliction merely tightened his grip on salvation’s joy (Phil. 4:4, 10–13).
By the time he wrote Philippians, Paul had experienced serious hardships of every sort. When he wrote this epistle, he was a prisoner in Rome. He had long desired to preach in that great city, having only a few years earlier written to the church there:
For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you …. I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles.” (Rom. 1:9–10, 13; cf. v. 15)
The apostle was expressing more than a personal desire to minister in a new and challenging place. He was convinced of the importance of bringing the gospel to that citadel of paganism and using Rome as a springboard for further ministry (even to Spain, Rom. 15:24). It seems doubtful he had in mind ministering in Rome as a prisoner. Nor did he likely envision getting there only after enduring a tempestuous storm that resulted in a disastrous shipwreck (cf. Acts 21:33–28:31). But however he got there or whatever the circumstances after he arrived, Paul intensely wanted to preach the gospel there “by the will of God” (Rom. 1:10).
Although he was not writing this epistle from a dungeon but a private residence (Acts 28:16, 30), Paul was chained night and day to a Roman soldier. He had no privacy when he ate, when he slept, when he wrote, when he prayed, or when he preached, taught, or visited with friends (vv. 17–31). Yet for a period of two years this very lack of privacy made it impossible for the Roman soldiers guarding him to avoid hearing the gospel and witnessing Paul’s remarkable Christlikeness. As the next verses suggest, this apparently led some of them to salvation (Phil. 1:13–14; cf. 4:22). Paul rejoiced because of the ministry to which the Lord had called him and because of the spiritual fruit that ministry produced, even while he was in chains.
(1:12-14) Witnessing—Believer: a mature witness shares the gospel regardless of circumstances. Note two significant points.
1. Paul faced dark circumstances: he was a prisoner in Rome. The dark circumstances stared Paul right in the face. No circumstances could ever be any more severe—no matter what they were. Paul was waiting to appear before the Supreme Court of Rome: he was facing a trial before Nero, the Roman Emperor, and he was innocent. He had done nothing that should cause his arrest and imprisonment. Yet there he was, and he was having to wait the arrival of his Jewish prosecutors with their trumped-up and malicious charges. True, he had some privileges—renting his own house and receiving friends—but these privileges were minor when the strains of his sufferings are seen. He was imprisoned for over two years, and as is the case with all prisoners, the days wore on ever so slowly—hour by hour and day after day. Whatever pressures hang over a man’s head who is awaiting a trial that is to determine whether he lives or dies hung over Paul’s head. As he says in Ephes. 3:13, his tribulations were intense and protracted.
But note something: Paul...
· did not grumble and complain
· did not question God and wonder why
· did not whine and murmur
· did not fall to pieces
· did not curse God nor give up his faith
2. Paul used his dark circumstances to spread the gospel. Paul did not see himself as a prisoner of Rome nor of Nero. He saw himself as a prisoner for Jesus Christ. He did not see himself as a victim; he saw himself as a conqueror for Jesus Christ. In Acts 28:20 Paul says he was “bound with this chain,” and in Ephes. 6:20 he calls himself an “ambassador in bonds.” The word “halusis” is used. The “halusis” was a small length of chain that bound a prisoner to the wrist of a guard to prevent his escape. Just imagine! Paul was bound to a Roman guard every day and night for over two years. What do you suppose Paul talked about with the guards? He tells us: “The things which happened to me have fallen out to the futherance of the gospel.”
a. Paul spread the gospel through the Praetoria Guard, the elite of the Roman army. These soldiers were the Imperial Guard of Rome, men who had been hand-picked to protect the emperor and to carry out the major armed functions of the state. There were sixteen thousand of them, most of whom were stationed in Rome at any given time (Barclay, The Letters to the Philippians, Colossians, and Thessalonians, p.26). It was these soldiers who guarded and were chained to the wrist of Paul day and night for two years—young men who were the elite of Roman youth. How many Paul led to the Lord is unknown. But note: Christ was shared so much that the gospel spread throughout...
· the whole Praetorian guard.
· the palace of the emperor.
· all other places.
Paul—his imprisonment and stand for Christ and the gospel which he preached—became the conversation throughout Rome, the conversation among all the social circles including the upper strata, the very palace of the emperor himself.
The lesson for us is this: we must never let circumstances get us down—never let them defeat our testimony and witness for Christ, no matter what they are...
|
· persecution · accident · failure · financial loss · divorce · imprisonment · age |
· bankruptcy · sin · loss of a loved one · rejection · abuse · poverty |
If we are living for Christ, we must know that God is in control of our lives. He will strengthen us to bear whatever circumstances fall upon us. We must use the circumstances to witness to the saving power of Christ—to the eternal hope He gives of forgiveness and of living forever. We must witness to all around us when we...
· lie in the bed of sickness
· are in the midst of death
· are facing money problems
· are being abused and persecuted
And if we have sinned and failed—no matter how terribly—we must repent and get back to the task of witnessing, overcoming the circumstances of having failed and sinned so much. We must do all we can to conquer the circumstances for Christ and continue to witness, sharing all the good we can in order to reach all we can. All must be done for Christ, for He is worthy. He has died for us, bearing our sin and punishment and freeing us to live perfectly before God for all eternity. The world does not know this—the world does not know that the cure for the cancer of sin is now available. They cannot know unless we tell them. We must share the good news—share it regardless of circumstances. We must always remember:
Þ we conquer circumstances for Jesus Christ.
Þ we are not the victim of circumstances; we are the conquerors of circumstances—all for Jesus Christ.
Þ we are not to allow our circumstances to discourage others; we are to use our circumstances to encourage others.
b. Paul spread the gospel by encouraging other believers to be more fearless in witnessing. How was this possible? Note several things.
Þ Paul’s dynamic witness and the converts among the Imperial guard were being noised about all over the city. Of course, the new converts among the soldiers were beginning to share Christ.
Þ Paul’s fellow ministers who visited him (Timothy and others) were sharing news about Paul and witnessing themselves.
Þ Paul was allowed visitors. While a prisoner, many of the believers throughout Rome visited him and he shared Christ with them—boldly shared Christ. Note what is said:
Paul’s dynamic witness made a strong impact upon all those around him. His strong witness, despite his terrible circumstances, stirred many believers to become much more confident in their own witnessing. Many of the believers began to witness wherever they were—no matter their circumstances.
From the very outset of his letter to the Philippians (1:1-2), Paul has argued, both by example and explicit statement, that he wants the church to cultivate the virtue of humility with a view toward corporate unity. This emphasis can be seen in his thanksgiving and prayer section (i.e., 1:3-11), the recounting of his own circumstances in prison (1:12-26), his appeal for the Philippians to live lives worthy of the gospel (1:27-30; 2:1-4), and his beautiful description of the humiliation and exaltation of Christ himself (2:5-11). Now, in 2:12-18, the final appeal of this section (i.e., 1:3-2:18), he urges them again to obey and seek unity. They are not to grumble and complain, but are to be pure and blameless children of God without fault in a depraved world.
Having thanked God for the Philippians’ long term support and participation in the gospel with him (1:3-8)—as well as having prayed for their love and fruitfulness in Christian living (1:9-11)—the apostle now moves on to relate, lamentably only in general terms, what are the effects of his imprisonment (1:12-26). Contrary to what the Philippians may have thought or expected, his “chains” have really served to advance the gospel. As always, the apostle views life as it relates to the progress of the gospel and the concomitant blessing experienced by those who welcome it. Thus, should he be released—and this is what he expects to happen—he will continue to work with the Philippians for their progress and joy in the faith (1:25). He can think of no other course of action fitting for his life.
Paul’s attitude can be summarized in eight words: “To know Christ (3:10-11) and to make him known (1:22)! Further, there can hardly be any doubt that one of the reasons Paul is delving at such length into his own situation in 1:12-26, even if the Philippians had expressed an interest when they sent him their gift, is not only to inform them of his situation—in which case he did not need to report anything from vv. 18b-26—but also to give them a “pattern” to live by (cf. 3:17; 4:9) and which he will exhort them in momentarily (1:26-30). Knowing that both he and they shared the same struggle (1:30), Paul never lost an opportunity to “show the way” toward proper Christian living in a fallen world.[1]
There are several connections in 1:12-26 to what Paul has said in 1:3-11. First, there is the repeated theme of prayer. In 1:3-4 Paul prays for the Philippians and in 1:19 he is counting on their prayers for him. Second, the gospel and its furtherance is a main theme in 1:3-8 as it is in 1:12-26 (cf. too 1:27ff). Third, in the same way Paul was confident that God would perfect or carry on his good work in them until the day of Christ, I think he also, in light of 1:20, felt that God would carry on his good work in him. Fourth, the issue of the defense and confirmation of the gospel sounded in 1:7 is generally the context for 1:12-26 and is taken up specifically and somewhat surprisingly with respect to other Christians in 1:16. Fifth, Paul’s joyful and Christ-like attitude in his imprisonment is an example of being “filled with righteousness,” and recalls the content of his prayer for the Philippians in 1:11. Such an attitude also anticipates the sufferings of Christ in 2:5-11. Sixth, Paul’s willingness to remain on in the body for the sake of the Philippians (1:24-25) is an example of deciding or approving what is best (1:10).
Paul transitions, then, from the introduction to the letter (1:1-11) to the body of the letter (1:12ff) through the use of a common formula: “I want you to know, brothers and sisters...” The formula “I want you to know” (gino„skein de humas boulomai) was common, that is, in Paul’s culture, though he nowhere else uses it specifically in this setting, that is, to introduce the body of the letter with a description of his situation primarily in mind (but cf. Col. 2:1; see also Rom 1:13; 11:25; 1 Cor 10:1; 11:3; 12:1; 2 Cor 1:8; 1 Thess 4:13 for similar constructions). There are several papyri which have the same formula, “I want you to know,” and then follow it with facts about how the writer is doing, his safety, feelings, and activities.[2] A oft-cited second century CE example reads as follows:
Apollinarius to Taesis, his mother and lady, many greetings. Before all I pray for your health. I myself am well and make supplication for you before the gods of this place.
I wish you to know, mother, that I arrived in Rome in good health on the 25th of the month of Pachon and was posted to Misenum….[3]
Paul may have been using a similar style current in his day, but he is unique in his focus on Christ and the gospel. Thus it is not a mere trifle as an introduction, but he sincerely wants them to know about what’s happening in his life. We will proceed now to look in detail at this section in which the apostle informs his readers of what’s going on around him and how he feels about it.
The focus in vv. 12-14 concerns the advancement of the gospel through preaching, in spite of the fact that Paul is in prison. In fact, it seems that the gospel is moving ahead because of the fact that he is in prison. As a result the entire imperial guard knows why Paul is in prison and other brothers are speaking the word with greater daring.
In verse 12 Paul gives a general statement with regards to the contents to follow in the paragraph (i.e., in vv. 13-26). It concerns Paul letting the brothers know about the advance of the gospel because of his circumstances.
The term brothers is used by Paul approximately 133 times in his letters to express his close personal relationship to other Christians on the basis of their new family relationship in Christ (e.g., Rom 1:13; 1 Cor 1:10; 2 Cor 1:8; Gal 3:15; Eph 6:23; Phil 1:12, 14; 2:25; 3:1, 13, 17; 4:1, 8, 21; Col 1:2; 1 Thess 1:4; 2 Thess 1:3; Philemon 1). It is used nine times in Philippians alone, and even—if not used sarcastically—includes those who tried to stir up trouble for the apostle while he was in prison (1:14-15). Thus everyone who is a genuine Christian is a brother in the family although many “brothers” do not act as they ought. The term itself probably comes out of Paul’s Jewish heritage, though for him it expresses the distinctive relationship that exists between those who are in Christ. Since we are all “sons of God by faith” (Gal 3:26-28) we are, therefore, “brothers” by new birth into a new family. Further, it should also be pointed out that the term “brothers” in v. 12 definitely includes Christian women as well, and is thus translated as “brothers and sisters.” It is unlikely, however, that the same term in 1:14 includes women. There it probably refers to men only.
Paul says to his Christian brothers that what has happened to him has actually turned out to advance the gospel. The noun translated “advance” (prokope„n) appears first in the literature of the Hellenistic period (5th through 3rd centuries BCE). The verbal form was originally a technical term from the nautical world meaning “to make headway in spite of blows” referring to a ship at sea striving against the wind. Both the verb and the noun came to mean “progress” and were in and of themselves neutral, not referring specifically to progress in something evil or something good. They were also used in Stoic philosophy to speak of the movement from being unwise to possessing wisdom.[4] There is also an excellent example of the use of the term in 2 Maccabees 8:8.[5] In some ways this example parallels the use of the term in Phil 1:12. We will look at the entire passage in 2 Maccabees 8:1-11 to get the big picture. It reads as follows (verse 8 is where our term occurs):
8:1 Meanwhile Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kindred and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand. 2They implored the Lord to look upon the people who were oppressed by all; and to have pity on the temple that had been profaned by the godless; 3to have mercy on the city that was being destroyed and about to be leveled to the ground; to hearken to the blood that cried out to him; 4 to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name; and to show his hatred of evil.
5 As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy. 6 Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy. 7 He found the nights most advantageous for such attacks. And talk of his valor spread everywhere.
8 When Philip saw that the man was gaining ground (eis prokope„n) little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, to come to the aid of the king’s government. 9 Then Ptolemy promptly appointed Nicanor son of Patroclus, one of the king’s chief Friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service. 10 Nicanor determined to make up for the king the tribute due to the Romans, two thousand talents, by selling the captured Jews into slavery. 11 So he immediately sent to the towns on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him (NRSV, italics mine).
Thus in 2 Maccabees 8:8 it refers to an army making steady headway by winning a succession of small but important battles—in spite of overwhelming odds.
Paul uses prokope„ to refer to his own progress and advancement in Judaism as a young man (Gal 1:14). He also uses the term in reference to the progress he wants Timothy to evidence as he gives himself fully to his ministeral concerns (1 Tim 4:15). Paul also uses prokope„ in a negative sense to refer to the progress in evil that false teachers are engaged in (2 Tim 3:9, 13). Here in Phil 1:12 it refers to the progress of the gospel in spite of what might naturally have been thought to impede its progress (cf. Thess 3:1). This progress is not only to be understood in terms of the number of people now preaching the gospel because of Paul’s imprisonment, or even hypothetically to the number people now accepting the gospel because of Paul’s imprisonment, but also to the changed lives among some of the brothers who now have more courage to speak the word. The fact that it is used again in v. 25 with respect to the Philippians’ growth not only brackets this section off as a unit, i.e., vv. 12-26, but also serves to confirm the idea that the “progress of the gospel” includes more than just Christ being preached; it also includes the effects of such preaching, both among non-Christians (1:13) and Christians (1:14).
As a result of the gospel making inroads in people’s lives, Paul says the whole imperial guard and everyone else knows that he is in chains because of Christ. Paul was in prison not because he had committed some crime against the state, but because of being a Christian and because of his preaching of the gospel. But this may not be all that he means by the expression that I am in prison for the sake of Christ. The wording in the Greek text makes it somewhat difficult to be certain as to Paul’s exact meaning here, but he may be referring to the fact that he is in prison as one who shares in Christ’s sufferings. Thus it is a similar meaning to that found in 3:10 where he talks about sharing in Christ’s sufferings.[6]
In any event, the knowledge of his imprisonment and its connection to Christ, and not some crime, political or otherwise, has become known throughout the whole imperial guard. There have been a number of suggestions as to the exact meaning of this expression, “whole imperial guard,” read in the Greek text as holo„ to„ praito„rio„. The term praito„rio„ is a Latin loanword (from praetorium) attested in Greek inscriptions and papyri. In time the word came to refer to a “governor’s official residence” (see Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35).[7] O’Brien lists four typical suggestions, all of which also impact upon the place of origin of the letter. The “whole imperial guard” could refer to: (1) the emperor’s palace. But there is no example of the term used in this way; (2) the “barracks attached to the imperial palace” and the small group of praetorian guards stationed there. But the term is not used in this way and the space is too small to be equated with the “whole imperial guard” with its 9000 soldiers; (3) the “large permanent camp of the praetorian soldiers.” But this camp was not known as the “praetorium.” (4) “men,” and not a place, that is, those men who made up the praetorian guard. This last solution is perhaps the best because the term is used extensively in this manner in papyri and the personal referent is in keeping with Paul’s following comment about “everyone else” which is also personal.[8] The reference to everyone else probably refers to others who had dealings with imperial affairs and had occasion to be in Rome and learn that Paul was in prison for preaching Christ.[9]
Paul says that those on the outside of the church, i.e., the whole imperial guard and others too, had heard about Christ as a result of his “chains” (v. 13). But there were also those on the inside, that is, Christians who had been affected by Paul’s imprisonment for the gospel (v. 14). The reference to most of the brothers refers to Christians who were in the Roman church. Some have suggested that these were Christians in other churches like Corinth and Thessalonica, or even Philippi. The latter of these interpretations, namely, Philippi, is a most unnatural reading of the text. Since Paul refers to the impact of his imprisonment upon the imperial guard in Rome (v. 13), it is likely that in v. 14 he is referring to the impact of his imprisonment on the church in Rome. Further, there is nothing in the text to suggest that he means any other place other than where he is—i.e., Rome. He is certainly not referring to the Philippian church since they had shared with him in the ministry of the gospel for a long time (Phil 1:5-8). What is somewhat lamentable is the fact that his imprisonment only spurred on “most” and not “all” of the brothers to speak the word. And, further, it is lamentable that it took the imprisonment of another brother to bring this about, and that even then some of the Christians did not do it with proper motivation (1:15-18a). In the end, however, Paul will rejoice for at least the gospel is going forth. Those preaching the gospel in this manner stand in sharp contrast to the solid character found in Christ (2:6-11), and men like Timothy and Epaphroditus (2:19-30)—men who were not opportunistic, but instead gave their lives to the faith and furtherance of the gospel.
Nonetheless, the example Paul set while he was in prison had made a deep impact on most of the brothers. As I said above, it is somewhat lamentable that it took Paul’s imprisonment to get them moving, but their increased courage is nonetheless to be applauded. This elevated courage, however, came firstly and ultimately from the Lord: “Most of the brothers, having confidence in the Lord…dare to speak the word without fear.” It was because of their relationship with Christ that they were spurred on to share the gospel. The fact of Paul’s example in chains was only the occasion, not the grounds, for their confidence. We too must remember that God can use the present situation to motivate us, but ultimately that motivation has to come from him if the resulting deed is to be done in way pleasing to him.
These Christians, who now experienced greater courage because of their relationship with the Lord and because of Paul’s imprisonment, now more than ever, dare[d] to speak the word without fear. The term dared means to have moral courage to act without fear of embarrassment or physical harm. After Jesus had responded to all their questions and they were thoroughly embarrassed, the Pharisees did not dare ask Jesus any more questions (Matt 22:46; Mark 12:34; Luke 20:40). That is, they didn’t have the moral courage. At bottom they were cowards who could not take the chance that their world might get messed up with some new facts. The disciples, after seeing Jesus alive, did not dare ask him who he was (John 21:12). Mark 15:43 provides us with an example that relates more to daring to do something in spite of the probability of physical harm. In this passage Mark describes the courage of Joseph of Arimathea who dared to ask Pilate for the body of Jesus in spite of (the possibility of) the threat to his life. Further, Acts 7:32 speaks about Moses who, in holy fear, did not dare to look at the Lord and Romans 5:7 speaks about someone who might dare to die on behalf of a good man (cf. also Jude 9). When the brothers in Rome dared to speak the word, there existed a threat to them as well. The threat to the Roman church and the reason they feared may well be due to certain political realities under foot during the reign of Nero. Commenting on this, Fee says:
This probably reflects the historical situation in Rome in the early 60s, when Nero’s madness was peaking and the church there had begun to fall under suspicion, as Nero’s program against them just a couple of years later bears witness. The present situation in Rome for followers of Christ had (understandably) led them to a more quiescent form of evangelism than was usual for early Christians. For good reasons, then, Paul joyfully explains to the Philippian believers that the net effect of his own imprisonment has been to give their Roman brothers and sisters extraordinary courage to proclaim Christ, at the heart of the empire itself, where storm clouds are brewing.[10]
Thus, despite possible political repercussions “most of the brothers” spoke the word and did so fearlessly (=with great boldness). Paul often times refers to the gospel or message about Christ and his saving work as “the word.” It is translated accurately in many modern versions by the term “the message” (e.g. NIV). Verse 15 confirms that “the word” = “the gospel” or “the message about Christ.” In 1 Thess 1:6 Paul rejoices that the Thessalonians had received “the word” (=the gospel, v. 5) with much joy even though they had suffered severely. Paul also refers to “the mystery about Christ” as “the word” (Col 4:3; see also Gal 6:6).
Paul’s Critics (Phil. 1:15-19)
It is hard to believe that anyone would oppose Paul, but there were believers in Rome doing just that. The churches there were divided. Some preached Christ sincerely, wanting to see people saved. Some preached Christ insincerely, wanting to make the situation more difficult for Paul. The latter group was using the Gospel to further their own selfish purposes. Perhaps they belonged to the “legalistic” wing of the church that opposed Paul’s ministry to the Gentiles and his emphasis on the grace of God as opposed to obedience to the Jewish Law. Envy and strife go together, just as love and unity go together.
Paul uses an interesting word in Philippians 1:16—contention. It means “to canvass for office, to get people to support you.” Paul’s aim was to glorify Christ and get people to follow Him; his critics’ aim was to promote themselves and win a following of their own. Instead of asking, “Have you trusted Christ?” they asked, “Whose side are you on—ours or Paul’s?” Unfortunately, this kind of “religious politics” is still seen today. And the people who practice it need to realize that they are only hurting themselves.
When you have the single mind, you look on your critics as another opportunity for the furtherance of the Gospel. Like a faithful soldier, Paul was “set [appointed] for the defense of the Gospel” (Phil. 1:17). He was able to rejoice, not in the selfishness of his critics, but in the fact that Christ was being preached! There was no envy in Paul’s heart. It mattered not that some were for him and some were against him. All that mattered was the preaching of the Gospel of Jesus Christ!
Criticism is usually very hard to take, particularly when we are in difficult circumstances, as Paul was. How was the apostle able to rejoice even in the face of such diverse criticism? He possessed the single mind! Philippians 1:19 indicates that Paul expected his case to turn out victoriously (“to my salvation”) because of the prayers of his friends and the supply of the Holy Spirit of God. The word supply gives us our English word chorus. Whenever a Greek city was going to put on a special festival, somebody had to pay for the singers and dancers. The donation called for had to be a lavish one, and so this word came to mean “to provide generously and lavishly.” Paul was not depending on his own dwindling resources; he was depending on the generous resources of God, ministered by the Holy Spirit.
Paul shared in the pioneer advance of the Gospel in Rome through his chains and his critics; but he had a third tool that he used.
(1:15-18) Faithfulness—Jealousy—Self-seeking: a mature witness holds no personal jealousy nor desire for credit or prestige. This is a strange experience shared by Paul, yet it is an experience that is so often and tragically repeated in the church and among believers. Some preachers in Rome were jealous of Paul and envious...
· of the results he was having.
· of the favorable attention and prestige he was gaining from society and the social circles of the community.
· of the support and loyalty believers were giving him.
· of the attention he was receiving from so many of their members.
· of the position he was gaining as the leader of the Christian community in Rome.
Note: the preachers were true followers of Christ. They were not the Judaizers, the false preachers who sometimes followed and opposed Paul. These were genuine preachers who were ministers in and around the metropolis of Rome. We know this because Paul agreed with their preaching; he just regretted their opposition to him. Instead of supporting him, they were speaking out against him, hoping to silence his influence and to get rid of him (Phil. 1:16).
However, not all the preachers throughout Rome opposed Paul. Some were preaching Christ out of love, and they were encouraging their members to show their love for Paul by visiting and supporting him in his ministry of proclaiming Christ.
Thought 1. How often has this scene been repeated? How many are repeating the scene right now? How many believers and Christian workers are jealous and envious...
· of the position of someone else?
· of the attention, support, and loyalty that someone else receives?
· of the results that another worker is having?
How many of us begin to question and speak against a Lord’s servant because of these things—speak quietly perhaps to only one or two others; nevertheless, we do speak out? God forgive us!
We must always remember: we are all ministers and workers if we have been truly called by Christ to preach and teach His gospel. Each one has his call, and no matter the call, the road is always difficult. Therefore, we must support each other. The Lord does not require big ministries and big names and big followers from us all. What he requires is faithfulness—only faithfulness in the ministry to which he has called us. Therefore, let us be faithful and support all the ministers of the gospel of Christ.
Not everyone who was spurred on to preach Christ did so with the best of motivations. To be sure, some did preach Christ out of love, but others out of selfish ambition. The bottom line, however, for Paul, is that Christ is preached and he rejoices because of this fact.
(1:15-18) Faithfulness—Jealousy—Self-seeking: a mature witness holds no personal jealousy nor desire for credit or prestige. This is a strange experience shared by Paul, yet it is an experience that is so often and tragically repeated in the church and among believers. Some preachers in Rome were jealous of Paul and envious...
· of the results he was having.
· of the favorable attention and prestige he was gaining from society and the social circles of the community.
· of the support and loyalty believers were giving him.
· of the attention he was receiving from so many of their members.
· of the position he was gaining as the leader of the Christian community in Rome.
Note: the preachers were true followers of Christ. They were not the Judaizers, the false preachers who sometimes followed and opposed Paul. These were genuine preachers who were ministers in and around the metropolis of Rome. We know this because Paul agreed with their preaching; he just regretted their opposition to him. Instead of supporting him, they were speaking out against him, hoping to silence his influence and to get rid of him (Phil. 1:16).
However, not all the preachers throughout Rome opposed Paul. Some were preaching Christ out of love, and they were encouraging their members to show their love for Paul by visiting and supporting him in his ministry of proclaiming Christ.
How often has this scene been repeated? How many are repeating the scene right now? How many believers and Christian workers are jealous and envious...
· of the position of someone else?
· of the attention, support, and loyalty that someone else receives?
· of the results that another worker is having?
How many of us begin to question and speak against a Lord’s servant because of these things—speak quietly perhaps to only one or two others; nevertheless, we do speak out? God forgive us!
We must always remember: we are all ministers and workers if we have been truly called by Christ to preach and teach His gospel. Each one has his call, and no matter the call, the road is always difficult. Therefore, we must support each other. The Lord does not require big ministries and big names and big followers from us all. What he requires is faithfulness—only faithfulness in the ministry to which he has called us. Therefore, let us be faithful and support all the ministers of the gospel of Christ.
Verses 15-18a form a unit with an inclusio (“bookends”), that is, it begins and ends on the same note: In v. 15 Paul says that “some preach Christ” and in v. 18a he speaks about the fact that “Christ is preached.” There is also a chiasm in the middle of these verses which provides the general content of the passage. The chiasm follows an A B B’ A’ pattern:
A: Some preach Christ from envy and rivalry (v. 15)
B: Some preach Christ from goodwill (v. 15)
B’: The latter do so from love… (v. 16)
A’: The former proclaim Christ from selfish ambition…(v. 17)
The emphasis in the chiasm falls on the repetition found in the A/A’ lines. The fact that the passage is “sewn together” in such a tight fashion and is joined only weakly to the preceding passage in 1:12-14 (by an “and” [kai] in the Greek text) has led some commentators to regard it as a digression or excursus not directly related to what came before. Generally speaking, those who argue this point, also argue that those who preach Christ out of “envy and rivalry” in v. 15 can not be the preachers Paul refers to as “brothers” in v. 14 who have “confidence in the Lord.” But such a rigid separation of vv. 15-18a from 12-14 is not warranted.
First, the most simple explanation and reading of “some…are preaching” in v. 15 is that the “some” makes up part of the group referred to as “most of the brothers” in v. 14. The same is true of the “others from goodwill” in v. 15; the “others” is also part of the “most” referred to in v. 14.
Second, there is no immediate reason why Paul cannot refer to Christians who preach with wrong motives as “brothers“—improperly focused and misguided as they may be! Even though they are preaching from “envy and rivalry,” two terms often associated with works of the flesh and the fallen condition (Gal 5:21; Tit 3:3), they are nonetheless, in Paul’s estimation, preaching Christ. Besides, such a sinful condition is entirely possible for a Christian to operate in. Otherwise the injunctions of Galatians and throughout the NT to put away such sinful practices are meaningless, if indeed, Christians are not capable of such motives and actions (Rom 13:13; 1 Pet 2:1-2). The letters of the NT presuppose that Christians do indeed sin in this way (cf. 1 Cor 1-4).
Third, Paul rejoiced that Christ was “preached” (=“to speak the word” in v. 14) which implies that the gospel of these contentious Christians—at least the essentials—was for the most part accurate (cf. v. 18a). This would be very difficult to conceive of the apostle Paul saying if these people were in fact unsaved. The best answer is that they were saved and thus the problem is removed. Further, there is no indication in the text that these “brothers” in v. 14ff. are in any way connected to the opponents and false teachers Paul denounces in 1:28; 3:2, 18-19. The latter seem to be in Philippi for the most part, while the former are part of the church in Rome. The men in vv. 14ff. “advanced the gospel” (cf. 1:12) while those in 1:28; 3:2, 18-19 are enemies of the cross of Christ whose destiny is destruction. No connection should be seen with Paul’s opponents in 2 Corinthians either.
But who, then, are these people who “think they can cause trouble for Paul in his imprisonment”? Several things can be noted: (1) their motivation for preaching Christ is envy and rivalry; (2) this envy and rivalry is directed at Paul; (3) it is concerned with Paul’s chains; (4) it is coming from members of the Roman church. These points when taken together rule out suggestions that Paul is here dealing with factions in Corinth, or Gnostic teachers, or Judaizers per se. We are dealing here with Christians who are trying to give Paul grief in connection with his chains. Because Paul makes the point that he is “placed” (i.e., by God) in prison it seems that he is defending the consistency between the idea of prison and the gospel he preaches. Thus it may be that certain Christians in Rome were arguing that if his gospel were really the true one—and by this they specifically mean the practical applications that flow from the gospel—then he really wouldn’t be in prison. Thus they maintained a more triumphal approach to ministry and thumbed their noses at Paul, especially in his thinking that while he was in prison, he had been strategically placed there by God for a defense of the gospel. To their thinking nothing could be more inconsistent: to speak of a message of liberation, on the one hand, while you’re in prison, on the other.[11] In contrast to their efforts which were directed with one eye on Paul and one eye on the gospel, Paul had both eyes on Jesus. Paul was, however, not opposed to a triumphalist theology, but only in God’s time, when He decides to vindicate His apostle (cf. 1:20-21).
Paul says that those who preach out of goodwill—goodwill probably directed toward him (not God per se), do so in love. The love could be love for God or love for Paul. While it is true that those who did preach Christ with the right motives undoubtedly had a love for God, the emphasis here must be seen in contrast to what others were doing to cause Paul grief. Just as some had tried to cause him trouble by their preaching, there were those who out of love for him and the work that needed to be done, jumped in and began evangelizing. It was their way of showing their solidarity with Paul and his message.
We have discussed the basics of this verse in the commentary under v. 15 above. Nonetheless, a comment is in order. It was unfortunate that some of the Christians in Rome could not get past their own agendas and self-serving motivations. But we do not have to be like that. Surely the Holy Spirit incorporated this section in his word to provide an example for us—albeit a negative one in terms of those who preached with wrong motives—so that we might watch our own motivations closely and seek to share his word with others in a spirit of unity, not “one-up-man-ship.” Paul’s selfless attitude in v. 18a is the positive model. He’s someone we can pattern our life after (cf. Phil 4:9).
For Paul, Christ was everything (1:21): when he was facing the possibility of death, the resurrected Christ was enough (1:20; 3:10-11). When he was suffering in prison, the suffering of Christ was his comfort (2:6-11). For the man who wanted the highest possible calling in life, Christ was his focus (3:10-11). For an arrogant young man who could not love as commanded and had ardently striven to attain his own righteousness, Christ was his righteousness (3:4-11). For the arrogant young Pharisee, who had his own agenda, Christ had become his all in all so that whether from false motives or pure, if Christ were preached, he could rejoice. What happened to him was of little consequence. It was more important what happened to the gospel and whether it went forward. Paul was a man of one vision: to know Christ and to make him known. He had perspective in his circumstances and joy as a result. Finally, he never lost sight of the mission to which he been originally called (Acts 9:6, 15).
1. How do you view your circumstances? Can you rejoice in them, even when you are doing all you can, but the circumstances appear to be of little help in the cause of Christ?
2. How do you deal with people, especially Christians, who intentionally try to cause problems for you? If it hasn’t happened to you yet, trust me, it will. While Paul was in prison certain people took the opportunity to kick him when he was down. How do you (would you) respond to that kind of treatment?
3. When was the last time you shared Christ with someone? If you are not sure how, please consult the “ABC’s for Christian Growth: Laying the Foundation,” on this website and go to “Lesson 1: Assurance Regarding the Gospel.” You will find practical help there for sharing your faith. May God grant you the strength to share lovingly with everyone you meet. “Go … and tell them how much the Lord has done for you and how he has had mercy on you” (Mark 5:19).
Paul’s Circumstances: Perspective, Joy, and Mission in Life (1:18b-26)
Paul rejoices knowing that his imprisonment has resulted in the advance of the gospel (1:12). Both those outside the church, such as the imperial guard, and those within the church have been affected. The entire imperial guard and other people connected to the imperial house know about Christ as a result of Paul’s chains (1:13). Those within the Roman church have been moved to preach the gospel (1:14). While Paul recognizes that some preach Christ out of goodwill (1:15-16) and others out of envy and rivalry (1:15, 17), he nonetheless rejoices in the fact that Christ is preached (1:18a). By way of summary, then, vv. 12-18a are really about Paul’s circumstances and what has transpired as a result of his imprisonment. The next paragraph we’re going to look at in vv. 18b-26 really describes his response to his imprisonment. Paul rejoices in light of what he expects will happen, that is, in terms of his vindication or release (1:18b-21) and the future ministry he knows he will carry on, if released (1:22-26). Someone once said that the true test of a leader is how he/she holds up under fire. Paul provides us with an excellent model of one who not only “held up under fire“, but who led the cause of Christ in the midst of what would otherwise have been defeating circumstances. Would that the Philippians follow the pattern he set here (4:9). How about us as well?
1. In Light of His Expectations to Be Vindicated (18b-21)
Paul rejoiced because the gospel was preached. He also rejoiced in the hope of his vindication and that Christ would be exalted in his life whether he lived or died.
Paul ends off v. 18a with a note about rejoicing in the present and begins v. 18b with a note about future rejoicing: I will continue to rejoice. The explanatory for (gar) beginning v. 19 indicates that what follows in 1:19-20 elaborates the reason for his continued rejoicing. There are several key issues to be studied in these two verses (i.e., 1:19-20), including the meaning of “deliverance” (so„te„ria), “prayers,” “support of the Spirit of Jesus Christ,” “confident hope,” “ashamed,” etc. After reflecting on each of these terms and expressions we will then return to tie it all together into a meaningful whole. Let us begin with the meaning of “deliverance.”
Paul says that he knows that this will turn out for my [his] deliverance (touto moi apobe„setai[12] eis so„te„rian). The term this, though part of the quoted material from Job (see below), probably refers to Paul’s circumstances including his imprisonment and the increased preaching of the gospel, even by those who do so to cause him trouble. But what exactly does he mean by “deliverance”?
The term deliverance comes from the Greek term so„te„ria. Fundamentally, the term so„te„ria simply refers to “release,” “rescue,” or “salvation” and can be applied in variety of contexts. In the NT it is used by different writers to refer primarily to spiritual salvation (Acts 13:26; 2 Cor 7:10; 1 Thess 5:9; ), but deliverance from physical harm as well (Luke 1:77; Acts 27:34; Heb 11:7).[13] To what does Paul refer when he uses the term here? (1) spiritual salvation, and if so, in what way? (2) a favorable verdict at his trial resulting in his “release” from prison; (3) vindication by God; or (4) some combination of the two or all of them? To answer this we will first examine some background in the Old Testament.
First, the identical phrase “this will turn out for my deliverance” (touto moi apobe„setai eis so„te„rian) also occurs in the Greek Old Testament in Job 13:16. Second, the language of “shame” and “magnifying” in Phil1:20 picks up “the language of the ‘poor man’ in such Psalms as 34:3-6 and 35:24-28.“[14] Thus, there is a concrete OT setting for Paul’s terminology and expressions in 1:19-20. This OT context must, of course, be investigated briefly in order to see what it contributes to the manner in which Paul is using the term so„te„ria in Phil 1:19.
First, we will cite a portion of the text of Job:
13: 13 Keep silent in order that I may speak and cease from anger, 13:14 while I take up my flesh in my teeth, and I place my life in (my) hand. 13:15 If the Powerful One has placed his hand upon me, since he has indeed begun, I will certainly speak and plead before him. 13:16 And this will turn out for my deliverance, for no guile can enter before him. 13:17 Listen! Listen to my words for I will announce them while you listen. 13:18 Behold, I am near my judgment. I know that I will appear righteous (dikaios).
Zophar had earlier accused Job of being a mere talker who could not expect to be “vindicated” (Job 11:2, dikaios). He also accused him, in light of the terrible things that had happened to Job, of being guilty of some sin for which God was now punishing him (11:14). Job’s response in chapters 12-14 to Zophar, Eliphaz and Bildad, was to reassert a measure of his innocence in regard to his sufferings and to argue that his vindication (dikaios) would be obvious when God judged him (v. 18). In 13:13-18 one can see that “deliverance” refers not to physical deliverance but to vindication, namely, that someday (i.e., in eternity when God will pronounce all final judgments) God would prove Job right before his detractors.
The same kind of “vindication” is evident in Psalm 34:3-6 where David thanks God for delivering him from all his fears and taking away any possibility of shame. In Psalm 35:24-28 David also speaks about the vindication of God’s saints:
35:24 Vindicate me by your justice, O LORD my God! Do not let them gloat over me! 35:25 Do not let them say to themselves, “Aha! We have what we wanted!” Do not let them say, “We have devoured him!” 35:26 May those who want to harm me be totally embarrassed and ashamed! May those who arrogantly taunt me be covered with shame and humiliation! 35:27 May those who desire my vindication shout for joy and rejoice! May they continually say, “May the LORD be praised, for he wants his servant to be secure.” 35:28 Then I will tell others about your justice, and praise you all day long.—NET Bible
It seems quite clear that so„te„ria in Job 13:16 means vindication (cf. 13:18) and so also in the two psalms we cited. The vindication in Job will take place at the final judgment. This fits the context in Philippians quite well—a context which indicates strife, naturally leading to Paul’s desire to be vindicated by God. That is, there were some who tried to cause problems for Paul because of his chains. Thus they had slighted the apostle—and probably his message as well—because of the fact that he was in prison. Perhaps they saw an inconsistency in what they regarded as the gospel, on one hand, and Paul being in prison claiming to be there for the gospel, on the other. Further, it is unlikely that the term refers to “release” from prison since he makes it plain at the end of v. 20 that he is uncertain as to whether he will live or die.
There are two other factors as well. First, Paul generally uses the term so„te„ria to refer to spiritual salvation and in particular the deliverance of the believer from the final judgment (Rom 10:10; 2 Cor 7:10). This is how he uses the term in Phil 1:28. This fits well with the idea of vindication at the final judgment. Second, while we have already stated that the phrase—“whether by life or death“—in v. 20 indicates his uncertainty about the outcome of his trial, it also suggests that he is talking about something more important than immediate vindication before Caesar’s court—and before those who have tried to cause him trouble in his chains (cf. 17).[15] He is really talking about his vindication before the tribunal of heaven.[16] This is also entirely consistent with his focus on living and dying for Christ in v. 21. Therefore, by deliverance, the apostle means his vindication at the final judgment before the law courts of heaven. Now, having said all that, it can nonetheless be suggested that such a vindication in the future could still include his release from prison in the present, though this is not the central concern of the apostle in vv19-20.
Paul says that this will turn out for his vindication (which may or may not include his release from prison[17]) by means of the Philippians’ prayers and the support of the Spirit of Jesus Christ. The reference to prayers (dee„seo„s) is according to the restricted sense of the word (see discussion on same term in 1:4). Here it is used not in reference to prayers in general, but in close connection with the following phrase, “the support of the Spirit of Jesus Christ.” This indicates that it is through the specific requests of the Philippians that Paul will receive the support of the Spirit.
The support of the Spirit could be taken in at least two different ways. The basic meaning of support (epichore„gias) is “supply.” Does Paul mean that the Spirit is that which is supplied? Or, does he mean that the Spirit will supply Paul with something like help or strength (so NIV)? Some have even argued that it means both. If we take it in the first sense, this does not mean that Paul would then receive the Spirit for the first time. It means that he would receive a special filling of the Spirit. The noun epichore„gias is used in Ephesians 4:16 and the verb form is used in 2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5, 11 and the most notable example for our purposes in Galatians 3:5:
3:15 Does God then give you the Spirit and work miracles among you by your doing works of the law or by you believing what you heard?
The word “give” in Galatians 3:5 is the same term as “support” in Phil 1:19, although the former is a verb. The interesting thing about the parallel is that in Galatians 3:5 the direct object of “give” is the Spirit. This would favor the interpretation that the “epichore„gias of the Spirit” is actually the Spirit himself.[18] But in the context of Phil 1:19 the idea that the Spirit supplies something to Paul, such as some spiritual strength (cf. 4:13) is more likely. In any case, the point of what Paul is saying is that the means by which his circumstances will turn out for his deliverance or vindication is by the prayers of the Philippians and the support offered him by the Spirit of Jesus Christ. The reference to the Spirit as of Jesus Christ may indicate that Jesus is the sender of the Spirit to Paul or perhaps it signifies that Christ is the one who is resident in Paul by the Spirit. The latter option makes more sense in the context which is focused on Christ.
As Fee says:
This is how Christ lives in him—by his Spirit (Rom 8:9-10). 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. That is, it is Christ resident in him by the Spirit 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.[19]
It ought to be our sincere prayer as well that God fill us with his Spirit so that Christ may be magnified in our lives. Are you facing some difficulty? Do the odds appear impossible? Turn to God and ask him for the strength to honor Christ in your circumstances. He did not fail Paul. He will not fail you. The psalmist knew the truth about the utter dependability of God in times of difficulty (Ps 56:4)!
(1:19) Deliverance: a mature witness possesses the assurance of a happy ending—that of deliverance. Again, remember Paul’s circumstances: he was in prison, but he was, as always, preaching Christ. No matter his circumstances, he was always preaching Christ; and because he was so faithful to his call, God was honoring his preaching. Tremendous results were occurring: unbelievers from all over were being saved, and believers were being encouraged to step forward and become bolder witnesses for Christ. The result was that everyone throughout all of Rome, believers and non-believers, were talking about Paul, esteeming and holding him ever so highly in their minds. However, some were beginning to show so much attention and support and loyalty to him that some of the local preachers were becoming nervous, jealous, and envious, so they began to speak out against Paul and his ministry.
The point of the present verse is this: Paul is sure God will save and deliver him from their criticism and opposition. He is sure of God’s help and deliverance because of two things:
1. There was the prayer of those who supported him—both those in Rome and those around the world who were praying for him daily. Note that he was writing to the Philippians, so he knew they would begin to pray for him immediately, and God answered their prayer. Therefore, he knew that God would deliver him from such antagonistic opposition because the Philippians were praying for him even if no one else was. What a glorious teaching for a church—a church so strong in the Lord that the answer to its prayers are always answered.
2. The supply of the Holy Spirit would deliver him. Paul knew that the Holy Spirit would supply whatever he needed to get through his circumstances. No matter what our need is nor how great our need is, the Holy Spirit will deliver us. Strauss points out why the Holy Spirit has been given to believers, and Paul knew the reasons; therefore, he knew that he would be delivered (Devotional Studies in Philippians, p.79).
a. The Holy Spirit was given to be our compassion.
b. The Holy Spirit was given to counsel us.
c. The Holy Spirit was given to give us courage for witnessing no matter the circumstances.
d. The Holy Spirit was given to put conviction in our lives and ministry.
e. The Holy Spirit was given to share the deep things of God with us.
f. The Holy Spirit was given to pray and intercede for us and to help us pray.
g. The Holy Spirit was given to bear His fruit in us.
h. The Holy Spirit was given to fill us and to put a song and joy in our hearts despite circumstances.
i. The Holy Spirit was given to give us assurance that we are children and heirs of God.
The Marks of the Great Christian Believer, 1:20-26
(1:20-26) Introduction: if a man has ever lived a life of commitment to our Lord Jesus Christ, it was Paul. Remember, he was in prison facing a capital crime with his deliverance looking almost hopeless. Death was staring him in the face. This passage is one of the great passages of Scripture. Phil. 1:21 has been adopted by many believers as their life verse. Many have committed their lives to pursue either Phil. 1:20 or Phil. 1:21. This is the personal testimony of Paul: the marks of the great Christian believer.
Because of Paul’s chains, Christ was known (Phil. 1:13), and because of Paul’s critics, Christ was preached (Phil. 1:18). But because of Paul’s crisis, Christ was magnified! (Phil. 1:20) It was possible that Paul would be found a traitor to Rome and then executed. His preliminary trial had apparently gone in his favor. The final verdict, however, was yet to come. But Paul’s body was not his own, and his only desire (because he had the single mind) was to magnify Christ in his body.
Does Christ need to be magnified? After all, how can a mere human being ever magnify the Son of God? Well, the stars are much bigger than the telescope, and yet the telescope magnifies them and brings them closer. The believer’s body is to be a telescope that brings Jesus Christ close to people. To the average person, Christ is a misty figure in history who lived centuries ago. But as the unsaved watch the believer go through a crisis, they can see Jesus magnified and brought so much closer. To the Christian with the single mind, Christ is with us here and now.
The telescope brings distant things closer, and the microscope makes tiny things look big. To the unbeliever, Jesus is not very big. Other people and other things are far more important. But as the unbeliever watches the Christian go through a crisis experience, he ought to be able to see how big Jesus Christ really is. The believer’s body is a “lens” that makes a “little Christ” look very big, and a “distant Christ” come very close.
Paul was not afraid of life or death! Either way, he wanted to magnify Christ in his body. No wonder he had joy!
Paul confesses that he is facing a difficult decision. To remain alive was necessary for the believers’ benefit in Philippi, but to depart and be with Christ was far better. Paul decided that Christ would have him remain, not only for the “furtherance of the Gospel” (Phil. 1:12) but also for the “furtherance and joy of [their] faith” (Phil. 1:25). He wanted them to make some “pioneer advance” into new areas of spiritual growth. (By the way, Paul admonished Timothy, the young minister, to be sure to pioneer new spiritual territory in his own life and ministry. See 1 Tim. 4:15, where “profiting” is our word “pioneer advance.”)
What a man Paul is! He is willing to postpone going to heaven in order to help Christians grow, and he is willing to go to hell in order to win the lost to Christ! (Rom. 9:1-3)
Of course, death had no terrors for Paul. It simply meant “departing.” This word was used by the soldiers; it meant “to take down your tent and move on.” What a picture of Christian death! The “tent” we live in is taken down at death, and the spirit goes home to be with Christ in heaven. (Read 2 Cor. 5:1-8.) The sailors also used this word; it meant “to loosen a ship and set sail.” Lord Tennyson used this figure of death in his famous poem “Crossing the Bar.”
But departure was also a political term; it described the setting free of a prisoner. God’s people are in bondage because of the limitations of the body and the temptations of the flesh, but death will free them. Or they will be freed at the return of Christ (Rom. 8:18-23) if that should come first. Finally, departure was a word used by the farmers; it meant “to unyoke the oxen.” Paul had taken Christ’s yoke, which is an easy yoke to bear (Matt. 11:28-30), but how many burdens he carried in his ministry! (If you need your memory refreshed, read 2 Cor. 11:22-12:10.) To depart to be with Christ would mean laying aside the burdens, his earthly work completed.
No matter how you look at it, nothing can steal a man’s joy if he possesses the single mind! “For to me to live is Christ, and to die is gain” (Phil. 1:21). Maltbie Babcock, who wrote “This Is My Father’s World,” has said, “Life is what we are alive to.” When my wife and I go shopping, I dread going to the yard goods department, but I often have to go because my wife enjoys looking at fabrics. If on the way to the yard goods section I spot the book department, I suddenly come alive! The thing that excites us and “turns us on” is the thing that really is “life” to us. In Paul’s case, Christ was his life. Christ excited him and made his life worth living.
Philippians 1:21 becomes a valuable test of our lives. “For to me to live is__________and to die is______________.” Fill in the blanks yourself.
“For to me to live is money and to die is to leave it all behind.”
“For to me to live is fame and to die is to be forgotten.”