Bible Commentaries
Philippians 1

Verses 1-5

Paul and Timothy, servants of Christ Jesus, To all God's holy people in Christ Jesus at Philippi, together with the overseers and deacons: Philippians 1:1

As Paul lingered under Roman house arrest, we see that Timothy, one of his favorite helpers and trouble-shooters, was present with him. He was undoubtedly well-known to the Philippians (Acts 16:10-12). We should be aware however that the letter is not from Timothy but from Paul.

Because of his very close relationship to this church, it is not necessary for Paul to use his customary designation of "apostle." Instead, he refers to Timothy and himself as "servants." This is the Greek word douloi and it simply means "slaves." It was the normal description of Christians in the first century. The Methodist evangelist William Godbey sees a close connection to the term "slave" with the account of Exodus 21:5-6, where a freed servant is unwilling to leave his master. In this account the master then shall take him to the doorpost of the house and pierce his ear. He would then remain the man's servant always. Godbey mentions the flow of blood as the slave is nailed to the door and remarks how closely this follows the account of our being crucified with Christ.^(F1)

Today as servants or slaves of God, how eagerly we must remain with an ear toward the doorpost of our Master Jesus. As Proverbs 8:34-35 says, "Blessed are those who listen to me, watching daily at my doors, waiting at my doorway. For those who find me find life and receive favor from the LORD."

Here, as is customary throughout the New Testament, Paul refers to the believers in Philippi as "holy people" or "saints." This has become a very confusing term for folks in our age. When we think of saints we tend to think of those supremely holy figures in the stained glass windows of churches or of some deceased individual who has become beatified by the Pope. In the New Testament, saints were just plain Christians who had become justified and sanctified by their simple belief in Christ. The eminent theologian Karl Barth says of the term, "'Holy' people are unholy people who nevertheless as such have been singled out, claimed and requisitioned by God for his control, for his use, for himself who is holy."^(F2)

Paul was following the normal letter style of his age. Although it may sound a bit stilted in our day, we can be thankful "that in a Pauline letter the opening paragraphs are not meaningless pleasantries, like 'Dear John' and 'Sincerely yours,' but powerful expressions of the gospel and critical guides to the proper understanding of the letter…"^(F3)

This letter is addressed to the holy people or saints "in Christ Jesus." This is a very important theological expression to Paul. The expression "in Christ Jesus" is said to occur 48 times in the New Testament. Other kindred expressions like "in Christ," appear 34 times and "in the Lord" occurs 50 times. This expression is called the "essence of Christianity."^(F4) We must understand that our position of being "in Christ" did not just begin in recent times. The scripture says, "For he chose us in him before the creation of the world to be holy and blameless in his sight…" (Ephesians 1:4).

In his letter Paul singles out overseers and deacons. Interestingly, this is the first time that Paul does this in his headings. It is also interesting that after mentioning the two church offices he says nothing else about them.^(F5) It has become especially clear in modern scholarship that overseers, are the same as bishops and elders.

"Grace and peace to you from God our Father and the Lord Jesus Christ" (1:2). We have mentioned in other places that grace (Gk. charis) and peace (Gk. eirene) must be in that exact order. Grace must come before peace. There can be no real peace unless one has experienced the grace and forgiveness of God offered to us all in Jesus Christ. It is interesting that Paul is taking two words for greeting, one from the Greek world and the other originally from the Hebrew world, and is uniting them together here.^(F6)

The influential English pastor and writer, F. B. Meyer, says, "This is the tenderest of all the Epistles. There is no chiding or rebuke. It is suffused throughout with words of good cheer, of joy and peace, though it was written in bonds to which the apostle makes frequent reference (Philippians 1:7; 13-16). There is no trace of despondency or gloom…"^(F7) This letter is a joyous one from friend to friends, since this church was closer to Paul than all the others. This epistle is even called the Epistle of Joy.^(F8)

Verses 3-6

I thank my God every time I remember you. Philippians 1:3

Paul's thanksgiving has touched people and strummed heartstrings through the ages. I well remember how my wife to be, when we first began to date in college, gave this precious verse to me. She said it fully expressed her feelings about me. It meant so much then and we both continue to feel this way about each other after 57 gloriously happy years of marriage.

We might wonder today if we bring joy or sorrow to other people. We might ask ourselves if our pastor thanks God every time he remembers us.^(F9) Hebrews 13:17 charges us, "Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you."

Paul continues in his thanksgiving saying, "In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now," (1:4-5). It is a wonderful thing when we can pray for others and not just for ourselves. The prolific commentator and Greek scholar, William Barclay relates a touching story about this:

George Raindrop in his book No Common Task, tells how a nurse once taught a man to pray and in doing so changed his whole life, until a dull, disgruntled and dispirited creature became a man of joy. Much of the nurse's work was done with her hands, and she used her hands as a scheme of prayer. Each finger stood for someone. Her thumb was nearest to her, and it reminded her to pray for those who were closest to her. The second finger was used for pointing and it stood for all her teachers in school and in the hospital. The third finger was the tallest and it stood for the V.I.P.s, the leaders in every sphere of life. The fourth finger was the weakest, as every pianist knows, and it stood for those who were in trouble and in pain. The little finger was the smallest and the least important and to the nurse it stood for herself.^(F10)

We see here that Paul prayed for other believers with joy. Prayer was no tiresome and dreary thing for him. The distinguished Greek scholar, A.T. Robertson, reminds us how joy (chara) is the keynote of this whole epistle.^(F11) It is truly amazing that Paul could remember so many people in so many churches and how he could pray so earnestly for people he had never met in person. When we consider the many church problems and burdens that must have been on this great apostle's mind, we simply wonder how he could have concerned himself with all these people. We wonder how he could pray for others at all, and pray for them with joy, considering that he himself was languishing in confinement.

In this verse we also run into the Greek word for partnership or fellowship (koinonia). This is a very important term in the New Testament and it has several meanings. It expresses the idea of community, and that in contrast to the Greek pleonexia, which speaks of that selfish or grasping spirit so prevalent in our age. Koinonia is the common expression for loving Christian fellowship. However, it also speaks of a business partnership or even a marriage partnership where all things are shared. It even speaks of our relationship with God.^(F12) In this verse the term seems to apply to partnership or sharing in the gospel.^{koinonia] Its basic sense here, then, is 'participation in the spread of the gospel,' which in light of verse 7 very likely carries the further connotation of doing so in 'partnership with Paul.'"">(F13)} There are several places in the New Testament where the word has to do with giving (cf. Romans 15:26; 2 Corinthians 8:4; 9:13; Hebrews 13:16). It may be a new idea to us that "fellowship" has a great deal to do with sharing with others or even sharing in the expense of ministry work.

Today at least 70 percent of Christians do not seem to think that the fellowship of the church is important.^(F14) They find it easy to drop out of regular fellowship and they refuse to share in the work of the church. Perhaps Cyprian, the Bishop of Carthage, was not so far off when he said, "He can no longer have God for his Father, who has not the church for his mother."^(F15) No doubt, Cyprian was thinking more in terms of the Catholic Church and how people were being scattered by heresy and persecution, but the statement has relevance for us today, as Christians are being scattered once more by heresy and by the divisive pressures of this present evil age. The evangelist Ray Stedman says here, "There is no such thing as a solitary Christian, one who has no relationship with anyone else…one of the first signs the scriptures tell us of new life in Christ is that we love the brethren."^(F16)

So Christian fellowship or koinonia has many faces. It is sharing in prayers (Philippians 1:19), in financial support (Philippians 4:10), in witness (Philippians 1:27; 2:15), in suffering for Christ (Philippians 1:29-30), in maintenance of one another (Philippians 2:3-4) and in worship together (Philippians 2:17-18).^(F17) It is really a beautiful and "all inclusive" word.

The apostle now continues with one of the great, faith-building verses of the New Testament. He boasts, "…being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus" (1:6). F. B. Meyer once said, "As we go into God's great workshop we find nothing that bears the mark of haste or insufficiency of power to finish, and we are sure that the work which his grace has begun, the arm of his strength will complete. It is easy to pray for a soul when you know that God also is at work perfecting it."^(F18)

This great verse has been a favorite of many. The popular Reformed theologian, James Montgomery Boice, felt it was one of the three most important verses in the Bible. Certainly, it assures even the most timid Christian that God will bring him or her through to the end. In theology this is known as the perseverance of the saints. The theologian, Louis Berkhof remarked about this saying, "It is, strictly speaking, not man but God who perseveres. Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion. It is because God never forsakes his work that believers continue to stand to the very end."^(F19)

We see in this verse that the Lord will complete us, guard us and deliver us victoriously to the Day that is coming. The concept of the Day of the Lord is a very common one throughout the Bible. It is expressed in many ways, as "the day of our Lord Jesus Christ" (1 Corinthians 1:8); "the day of the Lord Jesus" (1 Corinthians 5:5; 2 Corinthians 1:14); "the day of Christ" (Philippians 1:10; 2:16); "His day" (Luke 17:24); "the day that the Son of Man is revealed" (Luke 17:30); "the revelation of our Lord Jesus Christ" (1 Corinthians 1:7); "when the Lord Jesus shall be revealed from heaven" (2 Thessalonians 1:7); "in the presence of the Lord Jesus at his coming" (1 Thessalonians 2:19).^(F20) This expression designates the end of history when God will judge all nations and when the kingdoms of this world will become the kingdoms of our Christ.

In scripture we see that Christians were being prepared to meet the Lord on that day – to stand the test and pressures of that day and meet the Lord in total victory. How tragic that we seem to have lost this whole important concept in the modern and postmodern church.

Verses 7-8

SHARING GOD'S GRACE

It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God's grace with me. Philippians 1:7

We really get a feel of New Testament love in this verse. Paul, the famous apostle, was no doubt a man of many cares, concerns and with weighty decisions pressing upon him, as any top executive would be. Yet, he had time to hold individual saints in far off places in his heart. Of course, there is a lot of difference in having people in our hearts and just in our heads. We know that we have passed from death to life when we can love others like this (1 John 3:14).

Once more we see the meaning of Christian fellowship (koinonia). As we mentioned, it is a sharing together in suffering as well as sharing together in the work of the gospel. The famous early preacher John Chrysostom (c. 347-407) advised, "Hast thou seen thy brother in trial? Hold out a hand! Hast thou seen thy teacher in conflict? Stand by
him!"^(F21)

"God can testify how I long for all of you with the affection of Christ Jesus" (1:8). Paul's feelings for others were not just a surface and passing thing. He was a "passionate lover of Christ's people."^(F22) The Greek word for Paul's deep feelings of others is splagchna and this might compare to our expression "gut feeling." The Greeks believed that the seat of a person's emotions was located in the upper intestines, including heart, liver and lungs.^(F23) It is a deep-down feeling that Paul is expressing here. It was no doubt somewhat akin to the feeling Jesus must have had when he died on the cross for each of us.

Verses 9-11

LOVE THAT ABOUNDS

And this is my prayer: that your love may abound more and more in knowledge and depth of insight, Philippians 1:9

It is always interesting how Paul prayed for people. He did not say, God bless Joe, God bless Mary, and so forth. He prayed that people would abound with knowledge and deep understanding. One of his great prayers is found in Ephesians 1:17-19. He prays:

I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe….

What a difference it would make in the church if we all prayed for each other in this fashion! Paul is very concerned that Christians increase in knowledge. The Greek word here for insight is epignosis, and it means a full, complete and experiential knowledge. Professor emeritus, Gordon Fee, says, "The primary sense of the word translatedknowledgeis not so much 'knowledge about' something as the kind of 'full' or 'innate' knowing that comes from experience or personal relationship."^(F24) Peter tells us (2 Peter 1:5-7) that we should be diligent to add certain things to our faith. We should first add goodness, but second we should add knowledge. Christians are not generally so intent on doing this today.

Christian love is to abound and increase in knowledge. The Greek term for "abound" is perisseuō, and it conveys the idea of overflowing and becoming a perpetual flood.^(F25)

Paul continues with his prayer, "…so that you may be able to discern what is best and may be pure and blameless until the day of Christ," (1:10). Divinity Professor, Frank Thielman, sums it up saying, "Paul's basic requests for the Philippians, in other words, is that they might express their love in ways that show both a knowledge of how to obey God's will generally, and more specifically, of how to make moral decisions based on God's will in the give-and-take of everyday living."^(F26) Christians need discernment in this age of spiritual deception. The Greek term for discern is dokimazaō and it is a term from metallurgy. It was a means of testing coins and precious metals in the fire in order to prove their worth.^(F27)

The word pure or sincere used here is the Greek eilikrinēs. It means "that which is judged in sunshine."^(F28) Many things can look good in the shade. When I buy strawberries in the open markets I like to get them in the bright sunlight. Immediately, the quality of the item is evident in the bright sun. Too many Christians are walking in the shadows today. We need to walk directly into the light of Christ and all the shadows will be behind us. People will then see us for what we really are and hopefully they will see Christ in us.

The idea is that we may be pure and blameless unto the Day of Christ. This is a concept that is almost lost in our modern and postmodern churches as we have mentioned. Much emphasis is placed upon escaping the world, but almost no emphasis is placed on meeting Christ on that great day and presenting our spiritual fruit to him. This simply must change. In Israel we used to watch the devout Jews inspect their citrons and palm branches at Tabernacles (Hebrews Sukkot). We were amazed to see some of them using magnifying glasses to make sure the specimen they would wave before the Lord were complete and perfect. There must be a lesson for us in this, since Tabernacles is an end-day festival and clearly speaks of the Lord's coming.

The apostle finally finishes his long sentence saying that we should be, "filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God" (1:11). Fruit is such a wonderful and glorious symbol. It happens so naturally, providing the branch is joined to the tree or vine. The tree does not grunt in pain as it produces fruit. It happens so naturally, slowly and so beautifully.

The Lord in his return will not be looking for the gifts he distributed among us but he will be looking for fruit. As John says, he will be looking for "fruit," "more fruit" and "much fruit" (John 15:2-5). Gifts pass away but fruit remains (1 Corinthians 13:8).

What kind of fruit will he be looking for? We have several lists in the Bible. In Galatians 5:22-23, we find a very familiar list, "But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law."

We might ask, how many gentle people do we know today? How many gentle leaders do we have around? Then, how about patience and self-control? There is not much of either in our "instant gratification" society. We read of more fruit in Ephesians 5:9 where it says, "(for the fruit of the light consists in all goodness, righteousness and truth)." In James 3:18 we read, "Peacemakers who sow in peace reap a harvest of righteousness."

The great Farmer of the earth will soon return to inspect and gather in his harvest. Will he find only dried up prunes of self-pity on our trees, or sour grapes of wrath on our vines? Will he find beautiful delicious apples and sparkling ripe oranges in their stead? Will the Farmer of the ages be able to say, "…Well done, good and faithful servant!…" (Matthew 25:23).

Verses 12-14

ADVANCE THROUGH SUFFERING

Now I want you to know, brothers and sisters, that what has happened to me has actually served to advance the gospel. Philippians 1:12

No doubt, the saints at Philippi were greatly concerned about Paul since they had sent Epaphroditus to him with a gift. Now, Paul is reassuring them that not only is he doing well but the gospel is advancing because of his condition. Most of us, unlike Paul, would probably have used the opportunity of the epistle to complain about being chained in captivity, about being cold and having poor food. We need to remember always the words of Jesus, "But seek first his kingdom and his righteousness, and all these things will be given to you as well" (Matthew 6:33).

Paul adds, "As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ" (1:13). At the end of the Book of Acts, Luke informs us of Paul's Roman imprisonment. He tells us, "For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ – with all boldness and without hindrance!" (Acts 28:30 -31). Other scriptures make clear that this was a house arrest. Many commentators feel that although Paul had freedom to minister, he was nevertheless chained to a Roman soldier as was the custom at that time. Barclay describes this chain saying, "The halusis was the short length of chain by which the wrist of a prisoner was bound to the wrist of the soldier who was his guard."^(F29)

It appears that by this time considerable suspicion was arising about Paul and the Christians of Rome. Soon Nero would bring about a very severe persecution upon them.^(F30) However, it seems here that much of the suspicion about Paul was dispelled because of his exemplary conduct. Paul had begun to make a favorable impression on the palace guard. This Greek word praitōriōi can be a reference to the special Praetorian Guard or it can also refer to the palace of Caesar. Eventually this guard became so powerful that they became the "king makers" of the empire.^(F31)

We can just imagine the impact it had upon soldiers to be chained to the great apostle Paul. They were privileged to listen as he recounted his miraculous conversion to others. When he bowed for prayer the soldier necessarily had to bow with him and listen as he prayed and praised God. Since the soldiers rotated on four-hour shifts,^(F32) we can understand how the gospel began to reach the whole elite Praetorian Guard. Robertson thinks that there were as many as ten thousand of these special guards, although they were not all located in Rome.^(F33)

While we do not know how many of them came to the Lord, we do know that Paul made a great impact upon them and the whole palace. Paul Kretzmann, Lutheran pastor and Concordia professor, comments, "It had become manifest in Rome that Paul was a prisoner only for the cause of Christ and for no other reason. He was not guilty of any crime, but had been made captive only because he preached Christ. The fact of his innocence had become generally known in the entire body-guard of Caesar."^(F34)

We can no doubt think of instances where the messenger of the gospel had to labor under extreme conditions and perhaps was persecuted or even imprisoned. Still, somehow the gospel bore fruit. Warren Wiersbe, Bible teacher, conference speaker and prolific writer, tells of Susannah Wesley, the mother of nineteen children. Somehow in all her bondage of motherhood she managed to produce John and Charles and through them changed the British Isles. He tells of Fanny Crosby who was blinded as a youngster but despite her chains of darkness went on to become a mighty force for God through her wonderful hymns and gospel songs.^(F35) Although these were "chained," the gospel was not chained, and so it was with Paul.

"And because of my chains, most of the brothers and sisters have become confident in the Lord and dare all the more to proclaim the gospel without fear" (1:14). So Paul's imprisonment turned out to be a success story. Rather than feeling sorry and concerned for Paul, the brothers and sisters now had occasion to praise the Lord for his chains.

In recent years, Thomas Oden visited the much persecuted church of Cuba. He learned that after 35 years of miserable oppression the Methodists had grown from 6,000 to 50,000 members. He saw it as nothing short of a spiritual revolution. The best efforts of Fidel Castro had not succeeded in stamping out the church. Even in a bad economy the members were able to rejoice that Cubans could easily see the difference between the people of God and those who were trying to live without faith.^(F36)

Verses 15-17

SELFISH AND AMBITIOUS PREACHERS

It is true that some preach Christ out of envy and rivalry, but others out of goodwill. The latter do so in love, knowing that I am put here for the defense of the gospel. Philippians 1:15-16

It seems that there was a lot of jealousy among preachers even in the first century. Some preached from goodwill but others out of envy and rivalry. Paul's attitude here is amazing. He simply rejoiced that the gospel was preached, regardless of who preached it. If we could but have Paul's attitude today it would quickly end a lot of ministerial contention.

Sometimes the gospel is declared in strange ways. Balaam heard the word of the Lord from a lowly donkey (Numbers 22:27-30). In the last days we see an eagle (an unclean bird) proclaiming the truth of God in the airwaves (Revelation 8:13). Maybe some of the TV preachers are still getting the word out despite all their seeming pretense and hoop-la.

William Godbey, the Wesleyan evangelist, tells this true story that happened in the ministry of Seth Meade. Meade was an early Methodist preacher in the US. In his former unsaved days he and a companion were traveling on horseback through the wilds of the Carolinas and headed for their home in old Virginia. Since their money was exhausted they were perplexed about how they were to survive. They thought of hiring themselves out or even begging. Then they hit upon the idea of pretending to be preachers. After all, Seth's father was a Methodist circuit rider under Bishop Asbury. They agreed to this plan and were soon directed to a home where there was a celebrated Methodist class leader. They expected that there they could at least get some free food and lodging.

When they arrived at the class leader's home they promptly introduced themselves as preachers. To their surprise the Methodist leader in great excitement sent his several children in all directions bidding them to announce to everyone that two Methodist preachers were in his house and that there was to be a meeting. The poor wayfarers were almost scared to death. In their desperation, Seth decided that he was able to do some preaching since he remembered some of his father's old sermons. It was decided that his friend could do the praying. Soon the house became filled as people poured in from all directions. Seth's friend quickly backed out on the praying, but the people began to sing uproariously and pray vociferously as Methodists were prone to do in those days.

Seth in his testimony of that night says that he started off with one of his father's old sermons but it turned out to be the hardest work he had ever done. He says:

At the expiration of ten minutes he lost his whereabouts, recognizing himself and environments about midnight, when the house was roaring with the shouts of new-born souls, commingled with the groans and cries of penitents stretched out on the floor. Among those who had passed triumphantly from death to life were he and his companion, both of whom from that notable hour became Methodist preachers… Seth says the people told him that when he had preached about ten minutes, an awful conviction fell on them, pervading the entire congregation, many falling on the floor; meanwhile he spoke about two hours, literally preaching himself into the kingdom.^(F37)

The word of God has power even in the mouths of pretenders. The Spirit can move even in the midst of a seeming unspiritual situation.

"The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains" (1:17). These people were probably not Judaizers or Gnostics, but were supposedly Christians. They were just selfish, ambitions trouble-makers in the church. Stedman tells of some selfish Christians he once met in the mountains of West Virginia. They were complaining how terrible things were and what an awful year they had experienced in the church, with many setbacks. Stedman says they then smiled and said, "But thank God, the Methodists haven't done any better."^(F38)

Verses 18-20

REJOICING WHEN CHRIST IS PREACHED

But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice, Philippians 1:18

The great sixteenth century reformer, John Calvin, says, "God sometimes accomplishes an admirable work by means of wicked and depraved instruments."^(F39) We think of John Wycliffe (d. 1384) who was insistent upon translating the Bible into the language of common people. He was persecuted severely by the authorities and finally burned at the stake by supposed Christians. However, through his life, his work and sterling testimony, the word of God has been published, preached and proclaimed to countless millions.

Paul continues, saying, "for I know that through your prayers and God's provision of the Spirit of Jesus Christ what has happened to me will turn out for my deliverance" (1:19). The apostle was never under the illusion that he could do the work of God without the prayers of God's faithful people. Many times in his ministry he asked for prayers from the churches (cf. 1Thess; 5:25; 2 Thessalonians 3:1-2; 2 Corinthians 1:11). Meyer says, " …The angels visited Sodom, laid their hands on Lot, and led him forth because Abraham, yonder on the heights, was pleading with God that if there were ten righteous, he would not destroy the city, not knowing that God was more eager to save Sodom than he to pray for it."^(F40)

The term "deliverance" used here is the Greek term sōt"ria, and it most often means "salvation" in a spiritual sense. However, in its usage here it speaks of the physical sense as it is often employed in the Greek Old Testament (LXX).^(F41)

"I 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" (1:20). The word Paul uses for "eagerly expect" is the unusual Greek term apokaradokia. It means to look eagerly, intensely while turning away from everything else and fixing one's desire on only one thing.^(F42) Paul was determined to exalt Christ whether he lived or died.

Thielman comments upon this verse in relation to our age saying, "The culture of the Western world at the turn of the twenty-first century, with its elevation of personal freedom and individual rights above virtually every other ideal, does not provide a friendly environment for the development of the notions that Paul expresses here, and we are who are products of that culture will have to resist the temptation to soften the impact of this passage."^(F43)

Verses 21-24

LIVING OR DYING IN CHRIST

For to me, to live is Christ and to die is gain. Philippians 1:21

Here, as well in other verses like 1:23; 2 Corinthians 5:8 and 1 Thessalonians 4:14, the apostle makes clear that he expects to pass from this earth directly into the presence of Jesus. This effectively does away with the idea of "soul sleep" a notion which is still held by a few denominations. This idea is based on two or three rather obscure passages like Ecclesiastes 9:5. The above verse also does away with the idea of an intermediate state of existence after one dies. This was very much a teaching of the Old Testament in the idea of Sheol (Greek Hades), the abode of the dead. It appears that both the righteous and unrighteous dead were there, but were not in the same place. The righteous were in Abraham's bosom while the wicked were being punished already in the flames (Luke 16:20-31). In the Old Testament all these were awaiting the sacrifice of Jesus on the cross with their final redemption and/or judgment.

There has been some confusion in the church about this. Polycarp, the early martyr (69-155), said of the saints, "They are in their due place in the presence of the Lord."^{Hades" in the NT translates "Sheol" in the OT. http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/sheol.html">(F44)} However, others like Hippolytus (c. 205) spoke like several of the fathers saying, "But the righteous (who will obtain the incorruptible and unfading kingdom) are indeed presently detained in Hades, but not in the same place with the unrighteous."^(F45) Certainly Paul was not speaking about an intermediate state in this verse. He was expecting to immediately be with the Lord and receive great reward or gain.^(F46)

Perhaps we should look at Ephesians 4:8-10 in order to clarify this further, "This is why it says: 'When he ascended on high, he took many captives and gave gifts to his people.' (What does 'he ascended' mean except that he also descended to the lower, earthly regions? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.)" Indeed, Jesus descended to Hades, but he ascended, taking the faithful captives of Hades in his train (cf. Isaiah 25:8). In the Book of Revelation (and before the return of the Lord) the righteous are pictured as being in heaven with Jesus (cf. Revelation 4:9-11; 6:9-11; 7:9-10).

The statement of Paul, "For to me, to live is Christ and to die is gain" hits us like a thunderbolt. Wiersbe says, "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."^(F47) How will we answer this test in our post modern age? Will we have to say, "For me to live is my job…for me to live is football…for me to live is making money or having fun.?" If we say such things, then to die is dreadful. Such a thing as death is almost unthinkable for postmoderns who are assured that they must possess life, liberty and the pursuit of happiness always.

"If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body" (1:22-24). Paul seems in a quandary here. His beaten, ragged and imprisoned body desires to be with the Lord. Yet, the minister in him desires to stay on and help needy saints.

This desire of Paul is not in any way to be compared to the darkness and gloom of suicide, which is becoming quite a problem in our day, especially with the youth. Paul absolutely had no thought of ending his own life. For the Jewish culture then and even today, this was and is unthinkable. Paul knew his life was in the hand of the Lord (Psalm 31:15).

We see the struggle of suicide in William Shakespeare's play Hamlet. In the tragic play a despondent Prince Hamlet contemplates death by suicide. As he weighs the sorrows of life against the terrors of death he makes the famous sigh, "To be, or not to be, that is the question."^(F48) We can rest assured that there were no such thoughts in the mind of the great apostle.

God willing, Paul was ready to go home. In 1862, John M. Neale wrote the words of the beautiful hymn, Safe Home, Safe Home In Port! The lines go:

Safe home, safe home in port!
Rent cordage, shattered deck,
Torn sails, provisions short,
And only not a wreck;
But oh! the joy upon the shore
To tell our voyage – perils o'er!

Actually the Greek word Paul uses here for "depart" in verse 23 is analuein. It has the meaning of striking camp, pulling up the tent pegs and moving on. It also has the nautical meaning of loosening the moorings, lifting the anchors and setting sail.^(F49)

Paul was really in straits with his struggle. In this same verse (v. 23) he uses the Greek word sunechomai. This term describes a traveler caught in a narrow defile with a wall of rock on each side, being unable to turn but only able to go straight.^(F50)

Verses 25-26

CHOOSING TO REMAIN AND LABOR

Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith, so that through my being with you again your boasting in Christ Jesus will abound on account of me. Philippians 1:25-26

In verse 24 Paul has clearly decided to remain and labor with the saints of God. Many commentators today believe that Paul's two years of house arrest ended, and that around AD 63 or 64 he was then able to launch what we might call his Fourth Missionary Journey.^(F51) One of the places he was sure to go on this journey was to Philippi. Also, he had essentially promised Philemon, at the church of Colossae in Asia Minor, that he would visit there after prison. He had even asked Philemon to prepare a guest room for him (Philemon 1:22).

In verse 26, the apostle uses a very strong word for the joy he expects feel over the Philippians The Greek term is kauchema. It is an expression that is difficult to translate into English. It means "joy" but it also means that Paul will be able to "boast" or "glory" in the Philippians once he is again with them.^(F52)

Verses 27-30

STANDING WORTHY OF THE GOSPEL

Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, striving together as one for the faith of the gospel…Philippians 1:27

Paul uses an unusual expression with the words "conduct yourselves." The Greek word is politeuesthe and it is a political metaphor. We see it again in 3:20-21. The people of Philippi were fortunate in that they were able to live in a Roman colony and thus be Roman citizens.^(F53) No doubt, they must have felt a great deal of pride in this achievement.

It is interesting how Paul immediately applies this to their citizenship in heaven, charging them to walk worthy of the gospel. After all, believers are citizens of the heavenly city as he will say later in 3:20 (cf. Ephesians 2:19; Hebrews 12:22). With this we are reminded of that poem written by Paul Gilbert:

You are writing a gospel,
A chapter each day,
By deeds that you do,
By words that you say.

Men read what you write,
Whether faithless or true;
Say, what is the Gospel
According to you?

Some commentators feel that Paul is beginning to get to a main purpose of his letter and that is to urge unity among the Philippians^(F54) Schism in the church is a common thing today but few Christians seem to realize that schism is a work of the flesh. In Galatians 5:19-21, we see that "discord," "dissensions" and "factions" are all listed as acts of the sinful nature. Unless the church is dealing with apostasy or doctrinal heresy there is very little reason for divisions to take place.

Paul says to these saints and to us that we must walk or live, "without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved – and that by God" (1:28). With the word frightened (Gk. pturomenoi), the apostle is using the metaphor of a timid or scared horse.^(F55) I remember as a child how runaway teams of horses would sometimes come down the road, terrifying us children. As Christians we must not yield to panic. Obviously, the church at Philippi was beginning to experience some degree of persecution and suffering.

The apostle seems to be saying here that our faith and steadfastness is a sign of doom to those who persecute us (cf. 2 Corinthians 4:7-12). This reminds us of a famous poem by Henry Wadsworth Longfellow entitled "Retribution."

Though the mills of God grind slowly;
Yet they grind exceeding small;
Though with patience he stands waiting,
With exactness grinds he all.

We must take care when we are persecuted not to lash out against our persecutors and try to avenge ourselves. Vengeance belongs to the Lord as it is said in Hebrews 10:30, "For we know him who said, 'It is mine to avenge; I will repay,' and again, 'The Lord will judge his people.'" (cf. Deuteronomy 32:35-36; Psalm 135:14). Ours is not the way of vengeance but the way of love. Fee says, "Through 'death on a cross' he not only 'saved us' but modeled for us God's way of dealing with the opposition – loving them to death."^(F56)

"For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him, since you are going through the same struggle you saw I had, and now hear that I still have" (1:29-30). What a statement this is! God has essentially given us a gift and that gift is suffering. Each one of us has been granted suffering by God. We are not to think that God himself is the author of suffering. He is not the author of it but he does allow it in order to test our metal in the fire, that it might be stronger or in order to prune our tree, that it may be more fruitful. Because suffering comes from God, at least indirectly we are to rejoice in our sufferings (1 Peter 4:13). We know that "…suffering produces perseverance…" (Romans 5:3). We also know that, "…We must go through many hardships to enter the kingdom of God…" (Acts 14:22). Tribulation and suffering are guaranteed for the true Christian (John 16:33). Paul had suffered to give birth to the Philippian church and they could expect no less.