|
Search chap/verse Search word: Retrieve verses, illustrations, etc |
|
PHILIPPIANS - CHAPTER 1
VERSE BY VERSE, PHRASE BY PHRASE & WORD BY WORD STUDY (Note that this is a "work in progress") |
Notes to
help you use this page: The following study utilizes
SearchGodsWord.org site extensively
because each underlined word in the NASB98 is linked to the Strong's
Number & definition which facilitates a quick simple Greek word study.
SearchGodsWord.org also has another very
nice feature referred to as "SpeedSearch" which allows an instantaneous search of all
verses, dictionaries, topical studies, & lexicons on a word or topic.
Click on the logo below for detailed instructions on how to use this tool.
Let me give you a hint on how to use SpeedSearch most effectively. Let's
look at Phil 1:1 -- click on the word "saints"
& the link opens to the Strong's definition. Now highlight the word
saint
somewhere on the definition, hold down the Alt Key on your keyboard &
double click the left mouse button. You're probably disappointed at the
"hits" that SpeedSearch retrieved. But now highlight the word
saints
(plural) somewhere on the Strong's definition, hold down the Alt Key &
double click "saints" with the left mouse button. What a difference one letter makes in
the number of "hits" retrieved. Let me encourage you to experiment with
SpeedSearch because the more you use it, the more useful you will find it
becomes.
In the study
on this page note that the English verse in the NASB98 is coupled with
the Greek transliteration and the Greek tenses (e.g., "PAPMPD" in
Phil1:1). For a summary of the abbreviations used for the Greek tenses
click here
& for a simple chart summarizing the meaning of the Greek tenses
click here.
(See also "The
Greeks Had A Word For It") If you would like a "walk through" on how to perform a simple Greek
word study utilizing web-based tools & search engines found on our
Reference
Search Page,
click here. |
|
|
|
| Paulos kai Timotheos douloi Christou Iesou pasin tois hagiois en Christo Iesou tois ousin (PAPMPD) en Philippois sun episkopois kai diakonois |
| Paul: Paulos |
|
from the Latin, Paulos, meaning "little, small". Before his Damascus Road experience he was known by his Hebrew name Saul (Greek Saulos) which means "desired" or "ask" (derived from Hebrew word for "ask" [7592] |
| and Timothy: kai Timotheos |
| Timothy = is from 2 Greek words (1) time [5092] worth or merit of some object + (2) theos [G2316] God which yields the meaning of Timothy as "honoring God". The Greek word for "honor" has in it the ideas of reverence & veneration. [For additional study on "Timothy" click on the 24 uses in NASB, Nave's Topical, Easton's, Smith's, ISBE] |
| bond-servants: douloi:(9; 15:16; 16:18; Jn12:26; 13:14-16; 15:15, 20, Ac27:23; 2C4:5; Ga1:10; Php1:1; Titu1:1; Js1:1; 2P1:1; Jude1; Re1:1; 22:6 ,9) |
|
Bondservant is
doulos (1401)
which is derived from
deo [1210]
meaning "to bind" so
doulos
= one bound to another. What an incredible word
picture of those who bound to their Master Christ Jesus, Who has bought us
with a price to be His own possession. By using doulos Paul is saying "I am a slave to the Lord Jesus Christ. I am absolutely sold out to His will. I am willing to do whatever He tells me to do. I am willing to say whatever He tells me to say. I am willing to go wherever He leads me. I am a man who has made a choice. I am going to serve Him for all eternity." Doulos conveys the idea of the slave's close, binding ties w/ his master, belonging to him, obligated (& desirous) to do his will, one who is in a permanent relation of servitude to another, HIS WILL BEING ALTOGETHER CONSUMED IN THE WILL OF THE OTHER. Doulos speaks of submission to one's Master, to a higher authority. The doulos has no life of his own, no will of his own, no purpose of his own & no plan of his own. All was subject to his Lord. The bondservant's every thought, every breath, and every effort was under the mastery of His Master. In the Greek culture doulos most often referred to the involuntary, permanent service of a slave, but the use in the epistles of Paul & Peter elevates this word by using it in its Hebrew sense to describe a servant who willingly commits himself to serve a master he loves and respects (cp Ex 21:5, 6 Dt 15:12-16 discussed below). Bondservant pictures the absolute surrender of one who is totally devoted to his loving Master! Use by NT writers emphasizes their acknowledgement that they are no longer their own but that they have been bought at great price (1Pe1:18-19). Doulos refers to one born into slavery. The Greeks had a word for a person taken in war and sold as a slave (andrapodon). Paul was born into slavery to sin at his first birth. He became a loving bond slave of the Lord Jesus through being born of the Holy Spirit. As noted above doulos refers to one whose will is swallowed up in the will of another. Before salvation, Paul’s will was swallowed up in the will of his "father" Satan (Jn 8:44). After he was saved, his will was swallowed up in the sweet will of Jesus his Lord & Master. Doulos as alluded to above referred to one bound to another in bands so strong that only death could break them. It was Paul’s identification with Christ in His death (Ro 6:3) which broke the bands that bound him to Satan. After salvation, Paul became bound to the Lord Jesus in bands so strong that nothing could separate him "from the love of God, which is in Christ Jesus our Lord" (Ro 8:39). Therefore because the Lord Jesus became Paul’s life, and He will never again die (Ro 6:10 "For the death that He died, He died to sin, once for all; but the life that He lives, He lives to God."), Paul’s union (oneness of covenant) with the Lord is so strong that nothing can break it. Doulos then refers to one who serves another to the disregard of his own interests. Before Paul was saved, he served Satan to the disregard of his own best interests. After salvation, Paul served Jesus Christ with an abandon that caused him to live a life of self-sacrificial service which culminated in a martyr’s death. Am I living for & serving myself or my Master? A businessman once asked his Bible
study group, “How can you tell if you have a servant attitude?” “By the way you
react when you are treated like one,” was the reply. It’s not easy to find
an attitude like that. But for a disciple, servant-hood is one of the keys to
growing in Christ-likeness. Describing His own ministry, Jesus said: “For the
Son of man also came not to be served but to serve, and to give his life as a
ransom for many” (Mark 10:45).When we give Jesus Christ His rightful place as
Lord of our lives, His Lordship will be expressed in the way we serve others.
Therefore, one of the best ways we can demonstrate our love for God is by
showing love for our fellow man. We demonstrate love for others by helping them,
by sharing their problems, and by doing what we can for them. Why should we
serve? For Jesus’ sake. |
|
Summary of DOULOS or BONDSERVANT: a. Was owned by his master; he was totally possessed by his master. b. Existed for his master and he had no other reason for existence. He had no personal rights whatsoever. c. Served his master & he existed only for the purpose of service. He was at the master’s disposal any hour of the day. d. His will belonged to his master. He was allowed no will and no ambition other than the will and ambition of the master. He was completely subservient to the Master and owed total obedience to the will of the master. e. A Servant of the Most High God is the highest, most honored profession in all the world. Men of God, the greatest men of history, have always been called the servants of God. It was the highest title of honor. The believer’s slavery to Jesus Christ is no cringing, cowardly, shameful subjection. It is the position of honor—the honor that bestows upon a man the privileges and responsibilities of serving the King of kings and Lord of lords. f. Men of God who were slaves of God and Christ Jesus include: Moses (Dt.34:5 Ps105:26 Mal4:4), Joshua (Jos 24:29), David (2Sa3:18 Ps 78:70), Paul (Ro1:1; Phil1:1; Titus1:1), Peter (2Pe1:1), James (Ja1:1) , Jude (Jude 1 ), the prophets (Amos 3:7; Jer 7:25), all disciples or believers are to be slaves of Christ (Ac2:18; 1Co7:22; Ep6:6; Co4:12; 2Ti2:24). |
| Harry Ironside wrote: He (Paul) does not mean however that his was a service of bondage. Rather he served in the whole-hearted obedience of one who realized that he had been "bought with a price," even the precious blood of Christ. There is a story told of an African slave whose master was about to slay him with a spear when a chivalrous British traveler thrust out his arm to ward off the blow, and it was pierced by the cruel weapon. As the blood spurted out he demanded the person of the slave, saying he had bought him by his suffering. To this the former master ruefully agreed. As the latter walked away, the slave threw himself at the feet of his deliverer exclaiming, "The blood-bought is now the slave of the son of pity. He will serve him faithfully." And he insisted on accompanying his generous deliverer, and took delight in waiting upon him in every possible way. Thus had Paul, thus has each redeemed one, become the bondman of Jesus Christ. We have been set free to serve, and may well exclaim with the Psalmist (Ps116:16 ). |
| Wayne Barber in a sermon on Romans paints a poignant convicting picture of a doulos: "Why do you serve the Lord Jesus Christ? "Well, I had better. God will kill me if I don’t." You know, I’ve talked to a lot of people who have that mentality. It is as if God has a big club and if you don’t do what He wants you to do, then He will hit you over the head with it. Yet God says, "Wait a minute. I have set you free. You are free now to be what you ought to be. Make up your mind. No man can serve two masters." The person who has any sense at all will say, "Lord, You have overwhelmed me. I am making a choice out of love for You to be Your slave. I know I am no longer Your slave, but I choose to be Your slave." Do you want to be used by the Lord? Come to the place in your life that you are willing to say, "God, it doesn’t matter what You tell me to do, I am willing to be submissive to Your will." When you come to that place, God will do things through you like He did through Paul. One picture of that is beautiful, and it is found in Dt 15:12-17: "If your kinsman, a Hebrew man or woman, is sold to you, then he shall serve you six years, but in the seventh year you shall set him free. And when you set him free, you shall not send him away empty-handed. You shall furnish him liberally from your flock and from your threshing floor and from your wine vat; you shall give to him as the Lord your God has blessed you. And you shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today. And it shall come about if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he fares well with you; then you shall take an awl and pierce it through his ear into the door, and he shall be your servant forever. And also you shall do likewise to your maidservant." What a gorgeous picture. Slavery in that day and time was nothing like we know today. The slaves had to be treated as if they were your own children in your own family. You had to treat them with dignity and integrity. After they had served you for a period of time, you had to set them free. But the beautiful picture here is of a slave. He served a master for seven years. The master has loved him, provided for him, been kind to him, helped him, all the things that you would look for. Now the day comes that he has been set free. He is given of the flock, given of the threshing floor, given of the wine vat. This servant stands there, and he says, "You know, I have been so cared for during the seven years that I have worked with you, where would I go? I don’t know where I am going to go. Nobody would love me like you have loved me. Nobody would do for me what you have done for me. Why, I am going to choose to be your slave. I know you have set me free, but because of who you are and because of my love for you, I want to continue to be your slave. I want to do for you not because I have to but because I just want to." What a gorgeous picture. They had a public ceremony and they would take that little instrument and put it up by their ear and drive it through the ear into the door, leaving a hole in the ear. What a gorgeous picture when you see this slave walking alongside his master, smiling. You would see that man and you knew he had been with him seven years, maybe it is three years down the road past that seven years and you say, "Isn’t that wonderful! That man was set free and now that man has chosen to serve out of love for his master." Man looks on the outside. God looks at our heart. Why are you serving the Lord Jesus? If you don’t love Him, if you haven’t understood that nobody else will ever treat you like Jesus, then no wonder you are not being used of the Lord in the task He has assigned to His church. A man that God can use is a person who is willing to bow, a person who is willing to say, "God, I just want what You want in my life." ...God is waiting on us to love Him and to bow before Him and to make conscious choices. "God, you have given me everything. If I left you, where would I go? Lord, I want to serve you. No man can serve two masters. I want to serve You. I want to be usable in the kingdom of God." That is the Apostle Paul. He was a man who was willing, sold out to the will of God. |
| of Christ Jesus: douloi Christou Iesou: |
|
"Christ" is
Christos (G5547)
derived from
chrio (G5548)
which means to anoint, rub with oil, consecrate
to an office.
Christos is the Greek word for the Hebrew
term "Messiah", the Anointed One. The combination of
Christós Iesoús emphasizes first His deity & then His humanity,
fully God & fully man! Wuest writes that "We have therefore in these two names,
the Messianic office of our Lord, His deity, & His substitutionary atonement."
Daniel 9:25 refers to Jesus as "Messiah the Prince" where the Hebrew word
for Messiah is Mashiyach (H4899) a word which in the
OT implied an anointing from God for a special function. The expression "in
Christ Jesus" and similar expressions such as "in Christ," "in the
Lord," and "in the Lord Jesus" frequently punctuate Philippians. It
was a union with Christ in which the saints shared Christ’s resurrection
life (Php 3:9f). Though they were a special group in the city of Philippi, they
were special there because they were first special "in Christ Jesus." These
words indicate how extraordinary was the context in which this letter must be
set. |
| Jesus: Iesou: |
| Joshua or Jehoshua (yehoshua' [H3091]) = “Yahweh is salvation" or "Jehovah His help" or "Jehovah saves". It is interesting to read the comment by Jesus' contemporary, Josephus', the Jewish historian, explaining Who Jesus was: "(63) Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works—a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; (64) and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day." {Note that Josephus acknowledges both Jesus as Man & Messiah as well as substantiating the facts about His crucifixion & resurrection (so in essence Josephus is acknowledging "the gospel") (Antiquities of the Jews, Book 18, chapter 3, paragraph 3).} |
| To all the saints in Christ Jesus: pasin tois hagiois en Christo Iesou: |
|
In Paul's personal addresses in this epistle the word
ALL occurs nine
times. "SAINTS" is "hagios"
(G40)
literally these are the
holy ones, those set apart (sanctified). The secular Greek use pictured
a person separated & dedicated to the idolatrous "gods". Saints in
Christianity are those set apart from the world ("delivered
(rescued)...from
the
domain of
darkness"
Col 1:13)
and unto God ("transferred
us to the
kingdom of His
beloved
Son"
Col 1:13)
The fundamental idea of a saint is one of separation from sin &
consecration to God, devoted to service of
Deity, a sharer in God’s purity, one who abstains from the defilement of the
world, one who forsakes sin, one who lives a holy manner of life, one who
experiences fellowship with God in His holiness. Although he lives in the
world, the man who is hagios must always in one sense be
different from the world and separate from the world. His standards are not
the world's standards.
(click
here for comments on not being squeezed into the
world's mold under Ro12:2) Wuest has this helpful comment: "The word "saint" is the translation of a Greek word meaning "to set apart," in its verb, and "set apart ones," in its noun form. The pagan Greeks set apart buildings as temples, consecrating them for non-secular, and therefore, religious purposes. These became the objects of veneration and reverence. Thus, saints are believing sinners set apart from sin to holiness, set apart from Satan to God, thus being consecrated for Gods’ sacred fellowship and service. The word "saint" as a designation of a Christian, brings at once to our attention the duty of every believer, that of living a separated life. The words, "saint, sanctify, holy," are all translations of this same Greek root. They all speak of the absolute separation from evil and dedication to God, that must always be true of the Christian believer." |
| who are in Philippi: tois ousin (PAPMPD) en Philippois (click here for legend explaining Greek abbreviation) |
|
Vines comments: "Philippi
(click
for excellent pictorial tour) was a city of Macedonia, the northern
province of Greece, the southern being Achaia. From Neapolis
(click
map),
the seaport of the
city, nine miles to the southeast, the road ran over a rocky pass. Philippi
derived its name from Philip of Macedon, who fortified an ancient village called Crenides (Fountains). In 42 b.c. Caesar Augustus granted it the status and
privileges of a Roman colony. Thereupon the inhabitants enjoyed all the rights
of Roman citizenship, such as freedom from arbitrary detentions and penalties.
They had their own senate and magistrates, and were governed according to Roman
law. The officials responsible for order were the strategoi ("
chief
magistrates"
Acts 16:35) with
their attendant "sergeants," or lictors (rhabdouchoi, lit. rodbearers). It was
the duty of the latter to scourge criminals with rods of steel at the command of
the magistrates. This was the "beating" recorded in
Acts 16:22, and to which
Paul refers in
Php1:30
& in
1Th2:2.The
Egnatian Way, the great Roman road
stretching across the peninsula, lay through Philippi, and enhanced the
commercial and military importance of the city. The statement in
Acts 16:12
that
it was "a city of Macedonia, the first of the district," might, indeed, be
understood to mean that it was the first in the province to be reached by Paul
and his companions, but more probably the reference is to its importance. The
number of Jews in Philippi must have been inconsiderable. There is no mention of
a
synagogue
(ISBE
Article)
there, presumably because there were not the ten men necessary to
its constitution. By the riverside, however, the travelers found a
proseuche or
"place of prayer," where the principal, if not the only, persons present were
women. There, and in this modest way, the first gospel campaign in Europe was
opened." A.T. Robertson adds: "The city [was]...a colony [koloµnia Acts16:12] with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west." |
| including the overseers: sun episkopois: | |
|
"Overseers"
(KJV "bishops") is
episkopos (G1985)
from epi [1909]
over or upon +
skopos [4649] goal or
end one has in view
(skopos gives us our
English "scope" as in microscope or telescope)
(Click
here for NT uses of "overseer"). Literally
episkopos is one who looks closely or intently & who watches over others
& hence the word "overseer". The Latin equivalent is super-visus, someone
who “looks over” things, a manager. From super-visus comes the English
supervisor. In the New Testament the overseers had the responsibility of oversight
of the body of Christ, serving as the guardians who were to watch over God's
"flock" & lead the sheep by
their godly example. It is important to note that Paul here uses the term in
the plural and that elsewhere this term is used interchangeably with "elder"
(presbuteros).
God’s people are
like sheep (see study of
Jehovah Roi
for discussion of sheep) & in need of
shepherds to watch over them, protect them, and lead them. Pray for your
spiritual leaders that they might more and more be what God wants them to
be. The word was originally a secular title, designating commissioners appointed to
regulate a newly-acquired territory or a colony. It was also applied to
magistrates who regulated the sale of provisions under the Romans. In the
Septuagint it signifies "inspectors, superintendents, taskmasters," (2Ki11:19; 2Chr34:12,17) or "captains, presidents," (Neh 11:9,14,22). In the ancient Greek culture episkopos was often
used to describe pagan gods, who supposedly watched over worshipers and over
their nations. (See
Ref article
ISBE)
MacArthur notes
that "Some have suggested that episkopos derives its sense from the
city administrator, inspector, or financial manager of Greek culture. Its
New Testament usage, however, more closely parallels that of the Essene Jews
of the Qumran community. The overseers among the Essenes preached,
taught, presided, exercised care and authority, and enforced discipline.
Those functions more closely mirror that of the New Testament overseer than
the more narrow use of the term in Greek culture.
What are the
responsibilities of the overseer? They are to rule (1Ti5:17), to preach
and teach (1Ti5:17),
to pray for the sick (Js
5:14), to care for the church (1Pe5:1–2),
to be examples for others to follow
(1Pe5:1–2),,
to set church policy (Acts
15:22ff.),
and to ordain other leaders (1Ti4:14)."
( 1 Timothy.
Chicago: Moody Press.) William
Barclay (The Daily study Bible series, Rev. ed.
Philadelphia: The Westminster Press.) adds these
thoughts on
episkopos:
"Episkopos
is a word with a great history. In Homer’s Iliad, Hector, the great champion
of the Trojans, is called the episkopos who, during his lifetime,
guarded the city of Troy and kept safe its noble wives and infants.
Episkopos is used of the gods who are the guardians of the treaties
which men make and of the agreements to which men come, and who are the
protectors of house and home. Justice, for instance, is the episkopos,
who sees to it that a man shall pay the price for the wrong that he has
done. In Plato’s Laws the Guardians of the state are those whose duty it is
to oversee the games, the feeding and the education of the children that
“they may be sound of hand and foot, and may in no wise, if possible, get
their natures warped by their habits.” The people whom Plato calls
market-stewards are the episkopoi who “supervise personal conduct,
keeping an eye on temperate and outrageous behaviour, so as to punish him
who needs punishment.” In Athenian law and administration the episkopoi
were governors and administrators and inspectors sent out to subject states
to see that law and order and loyalty were observed. In Rhodes the main
magistrates were five episkopoi who presided over the good government and
the law and order of the state. Episkopos is, therefore, a many-sided
but always a noble word. It means the protector of public safety; the
guardian of honour and honesty; the overseer of right education and of
public morals; the administrator of public law and order. So, then, to call
God the episkopos of our souls is to call him our Guardian, our
Protector, our Guide, and our Director." Barclay goes on to state that "The
Septuagint, the Greek version of the Hebrew scriptures, uses it to describe
those who were the taskmasters, who were over the public works and public
building schemes (2Chr34:17).
The Greeks use it to describe the men appointed to go out from the mother
city to regulate the affairs of a newly founded colony in some distant
place. They use it to describe what we might call commissioners appointed to
regulate the affairs of a city. The Romans use it to describe the
magistrates appointed to oversee the sale of food within the city of Rome.
It is used of the special delegates appointed by a king to see that the laws
he had laid down were carried out. Episkopos always implies two
things; first, oversight over some area or sphere of work and
second, responsibility to some higher power and authority."
The following poem by
George Liddell describes what the character of these men should be like:
|
| and deacons:: kai diakonois |
| "Deacon" is the English spelling of the Greek word "diakonos" a general term designating a servant, both slaves and hired servants. A diakonos performed menial and mundane activities, such as waiting on tables or caring for household needs—activities without apparent dignity. Since such service necessarily involved dependence, submission, and constraints of time and freedom, the Greeks regarded this function as degrading and dishonorable. Service for the public good was honored, but “voluntary giving of oneself in service of one’s fellow man is alien to Greek thought. The highest goal before a man was the development of his own personality. The last sentence is strikingly contemporary, and is mindful of the fact that a culture that is focused on self-actualization and self-fulfillment will find little value in servanthood. Paul uses "deacons" here to refer to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Greco-Jewish members of the Church, that their widows were neglected in the daily 4distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase "to serve tables," Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. |
|
|
||
| 1:2 Grace to you and peace from God our Father and the Lord Jesus Christ. |
| charis humin kai eirene apo theou patros hemon kai kuriou Iesou Christou. |
| Grace to you: charis humin: |
|
The combination
of the Greek and Oriental salutations spiritualized: "grace" expressing God's
love to man, and "peace" the condition resulting there from. Grace is
the unmerited favor of God. Grace is not license to do as we please, but power
to do as we should. God’s grace insures that those who have been truly
regenerated will persevere until the end of life. This entire work is called
sanctification, a work of God “whereby we are renewed in the whole man and are
enabled more and more to die daily unto sin and to live unto righteousness” as
stated by the Westminster Shorter Catechism (Ro12:2 2Co4:16; Ep4:23 Col 3:10). Wuest characterizes "grace" as follows: "In its use among the pagan Greeks it referred to a favor done by one Greek to another out of the pure generosity of his heart, and with no hope of reward. When it is used in the New Testament, it refers to that favor which God did at Calvary when He stepped down from His judgment throne to take upon Himself the guilt and penalty of human sin. In the case of the Greek, the favor was done to a friend, never an enemy. In the case of God it was an enemy, the sinner, bitter in his hatred of God, for whom the favor was done. God has no strings tied to the salvation He procured for man at the Cross. Salvation is given the believing sinner out of the pure generosity of God’s heart. The Greek word referred to an action that was beyond the ordinary course of what might be expected, and was therefore commendable. What a description of that which took place at the Cross! The grace spoken of here is sanctifying grace [Ed note: Grace is the Spirit of Christ indwelling me & enabling me to overcome sin. I cannot overcome it...it will overcome me if I try. All attempts to defeat the flesh in my own power will fail ] that part of salvation given the saint in which God causes him to grow in Christ-likeness through the ministry of the Holy Spirit. (Ref: Wuest's word studies from the Greek New Testament : For the English reader) |
| and peace from God our Father and the Lord Jesus Christ: kai eirene apo theou patros hemon kai kuriou Iesou Christou. |
|
This Greek word is the word from which our English "serene" (clear and
free of storms or unpleasant change, stresses an unclouded and lofty
tranquility) & "serenity" is derived. The Greek eirene is
derived from the verb eiro (to join) which pictures the binding or
joining together (what is broken or divided) & thus to set at one again.
It implies health, well-being, and prosperity. Christ Jesus through the
blood of His Cross binds together that which was separated by human sin,
the sinner who puts his faith in the Lord Jesus, and God. Secular Gk eirene = cessation or absence of war. In Adam all men before salvation were ''at war'' w the Almighty & our peace w Him was ''disturbed''. Justification by faith resulted in reconciliation & restoration of peace with God (like before the Fall of man in Eden). Eirene includes both the concept of an agreement, pact, treaty or bond & that of an attitude of rest or security. Objectively saints in Christ Jesus are at peace with God (Ro5:1). The war between the believer and God is over, and the treaty was paid for by the blood of Christ. Because of that, believers are at rest, and secure. Paul told the Philippians that the "peace of God… shall guard your hearts and your minds in Christ Jesus" (Phil. 4:7). Peace is the harmony that exists between God and those who "receive the reconciliation" (Ro 5:11). The apostle’s desire is that those to whom he writes may live in the enjoyment of both grace & peace. Everything is from God, and because grace has been given from God, peace is possible. The sum total of God's activity toward his human creatures is found in the word grace; God has given himself to his people bountifully and mercifully in Christ. Nothing is deserved, nothing can be achieved. The sum total of those benefits as they are experienced by the recipients of God's grace is peace, God's shalom, both now and to come. The peace flows out of the grace, and both together flow from God our Father and were made effective in human history through the Lord Jesus Christ. Webster's dictionary defines peace as a state of tranquility or quiet, freedom from disquieting or oppressive thoughts or emotions, harmony in personal relations, a pact or agreement to end hostilities between those who have been at war or in a state of enmity, state of repose in contrast with or following strife or turmoil. Jim Walton was translating the NT for the Muinane people of La Sabana in the jungles of Colombia. But he was having trouble with the word peace. During this time, Fernando, the village chief, was promised a 20-minute plane ride to a location that would have taken him 3 days to travel by walking. The plane was delayed in arriving at La Sabana, so Fernando departed on foot. When the plane finally came, a runner took off to bring Fernando back. But by the time he had returned, the plane had left. Fernando was livid because of the mix-up. He went to Jim and launched into an angry tirade. Fortunately, Walton had taped the chief's diatribe. When he later translated it, he discovered that the chief kept repeating the phrase, "I don't have one heart." Jim asked other villagers what having "one heart" meant, and he found that it was like saying, "There is nothing between you and the other person." That, Walton realized, was just what he needed to translate the word peace. To have peace with God means that there is nothing--no sin, no guilt, no condemnation--that separates us. And that peace with God is possible only through Christ (Ro5:1). Do you have "one heart" with God? Wuest says "The word "peace" in classical Greek means "to bind together," in the New Testament, "the operation of God’s grace in binding the believing sinner to God and His life again, this operation continued in bringing that believer in his experience more and more into harmony with God in his life and service," the latter being the particular phase to which Paul refers here." Barclay writes: Peace; in contemporary colloquial Greek this word eirene had two interesting usages. It was used of the serenity which a county enjoyed under the just and beneficent government of a good emperor; and it was used of the good order of a town or village. Villages had an official who was called the superintendent of the village’s eirene, the keeper of the public peace. Usually in the New Testament eirene stands for the Hebrew shalom and means not just freedom from trouble but everything that makes for a man’s highest good. It is interesting to note that Chara and Eirene both became very common Christian names in the Church. John MacArthur says: "If joy speaks of the exhilaration of heart that comes from being right with God, then peace refers to the tranquility of mind that comes from that saving relationship. The verb form has to do with binding together and is reflected in the modern expression "having it all together." Everything is in place and as it ought to be. Like joy, peace has no relationship to circumstances. Christians know "that God causes all things to work together for good to those who love God, to those who are called according to His purpose" (Rom. 8:28). Because God is in control of all aspects of a believer’s life, how his circumstances may appear from a human perspective makes no ultimate difference. That is why Jesus could say without qualification to those who trust in Him, "Let not your heart be troubled" (John 14:1). There is absolutely no reason for a believer to be anxious or afraid." |
|
|
||
| 1:3 I thank my God in all my remembrance of you |
| Eucharisto (1SPAI) to theo mou epi pase te mneia humon |
|
Paul associates
Timothy with him in the salutation, but in the body of the Epistle he uses the
singular pronouns. Only in the Epistles to the Thessalonians is the use of the
plural pronouns maintained throughout.
Paul’s letters usually included such commendation (contrast Ga1:3-5 where Paul’s
deep concern over the churches’ defection in Galatia from the gospel is evident
from his greeting, which lacks his customary commendations and courtesies, and
is instead brief and impersonal.
|
|
in all my remembrance of you: epi pase te mneia humon |
|
Paul associates
Timothy with him in the salutation, but in the body of the Epistle he uses the
singular pronouns. Only in the Epistles to the Thessalonians is the use of the
plural pronouns maintained throughout.
Paul’s letters usually included such commendation (contrast Ga1:3-5 where Paul’s
deep concern over the churches’ defection in Galatia from the gospel is evident
from his greeting, which lacks his customary commendations and courtesies, and
is instead brief and impersonal.
|
|
|
||
| 1:4 always offering prayer with joy in my every prayer for you all, |
| pantote en pase deesei mou huper panton humon meta charas ten deesin poioumenos (PMPMSN) |
| This verb for prayer (Deesis) generally refers to a specific supplication asked with urgency & arising from a presumed need. Deesis is from déomai (1189) = to want, to lack, be in need of, make known one's particular need which gave rise to the meaning to request, beseech & use distinctively in prayers of petition. Note the Greek word order ("with joy the prayer making") which gives emphasis to the phrase "with joy". |
|
with joy: meta charas: |
|
The Christian life is a
life of joy. It is founded on faith in Jesus, whose life on earth
began as "good news of great joy for all people" (Luke 2:10). The
theme of joy is underscored by the 59 uses of "joy"
and the 74 uses of "rejoice" in the N.T always to signify a
feeling of happiness that is based on spiritual realities. Joy is
the deep-down sense of well-being that abides in the heart of the person who
knows all is well between himself and the Lord. It is not an
experience that comes from favorable circumstances and even occurs when those
circumstances are the most painful and severe (Jn16:20-22). Emotional
fluctuations would not trouble this source of joy. Note Paul’s
statement of this confidence (Php 3:20). Joy is God’s gift
to believers. Paul speaks of more than just a mood. This is a deep
confidence that was rooted in God’s sovereign control of the universe, His on
unchanging divine promises & eternal spiritual realities including the assurance
of ultimate victory for those in Christ. As Nehemiah declared, "The
joy of the Lord is your strength" (Neh. 8:10). Joy is a
part of
God’s own nature and Spirit that He manifests in His children.
Joy is the inevitable overflow of receiving Jesus Christ as Savior
and of the believer’s knowing His continuing presence & having a sense of well
being experienced by one who knows all is well between himself and the Lord
(1Pe1:8). Joy not only does not come from favorable human
circumstances but is sometimes greatest when those circumstances are the most
painful and severe.
God’s joy is full, complete in every way. Nothing human or
circumstantial can add to it or detract from it. But it is not fulfilled in a
believer’s life except through reliance on and obedience to the Lord. Although
joy is a gift of God through His Spirit to those who belong to
Christ, it is also commanded of them “Rejoice in the Lord always;
again I will say, rejoice!” Paul commands (Php4:4 cf. 3:1).
Because joy comes as a gift from Him, the command obviously is not
for believers to manufacture or try to imitate it but to delight in the
blessing they already possess (Ro14:17; Php4:4). The command is to
gratefully accept and revel in this great blessing they already possess.
|
|
|
||
| epi te koinonia humon eis to euaggelion apo tes prots hemeras achri tou nun |
| in view of your participation: epi tei koinoniai humon: |
|
Koinonia
was a favorite term for Paul who used it in 13/19 NT occurrences.
Koinonia is derived from
koinos [2839] which means that
which is in common or belonging to several or of which several are
partakers. Koinonia reflects a relation between individuals which
involves a common interest and a mutual, active participation in that
interest and in each other. The word parallels the Latin communio,
from communis, common. Hence,
koinonia is sometimes rendered communion. Koinonia
was a commercial term for a joint-partnership in a business venture in which
all parties actively participate to ensure the success of the business. In
the Christian community, the word expresses intimacy with Christ (1 Cor
1:9), the Father (1Jn 1:3), the Holy Spirit" (2Co 13:14) and other believers
(2 Cor 8:4, 1 Jn 1:7). Koinonia in Php1:5 signifies co-operation in
the gospel, not only in financial support (Php 4:14-16) but also includes
prayer support and an eager, wholehearted devotion to the spread of the good
news (Acts 16:12-40) Immediately upon becoming Christians and
continually thereafter, the Philippians had dedicated themselves to living
and proclaiming the truth about Jesus Christ, and specifically to helping
Paul in his ministry. (cp Lydia
Acts 16:15). KJV translates koinonia in (Php1:5) as "fellowship" & J. Vernon McGee has some pithy comments on the true meaning of "fellowship": "This word is used widely in the church and outside the church. I don’t think that most people really know what the word means, and therefore they don’t use it properly. The Greek word is koinonia, and it means that which believers can share of the things of Christ. There are three elements that must enter into it: spiritual communication, sympathetic cooperation, and sweet communion. (1) Spiritual communication is sharing the things of Christ. This would be sharing the great truths concerning Christ. (2) Sympathetic cooperation means working together for Christ. That is why, when Paul used the word fellowship, he could be talking about Bible reading or Bible study together or prayer or celebrating the Lord’s Supper or taking up an offering. Paul called all of these koinonia —fellowship. The result would be (3) sweet communion. It makes us partners with Christ. This is true koinonia." Fellowship then is joint participation and cooperation in a common interest and activity. Not fellowship primarily with Paul or with each other, but fellowship in the furtherance of the gospel by their living, loyalty, love, and liberality. The Philippians were fellow laborers with Paul to take the whole Word to the whole world. Wuest comments: "The word "fellowship" in the original means, "a joint-participation in a common interest and activity." This was the meaning of the word "fellowship" when the Authorized Version was made. The English word has largely lost its original meaning in religious circles, although it has retained it in academic phraseology. The word "fellowship" today usually means "companionship, intercourse between individuals." This was the Philippian’s joint-participation with Paul in a common interest and activity, that of preaching the gospel. The preposition "in" is a preposition of motion. This common interest and activity was in the progress of the gospel. The Philippians supported Paul with their prayers and finances while he went about his missionary labors. This is what he is thanking God for. And this is part of that "whole remembrance" of them for which he is grateful. This joint-participation in the work of propagating the gospel had gone on from the first day when Lydia had opened her home to the preaching of the Word (Acts 16:15), until the moment when Paul was writing this letter. " |
| in the gospel from the first day until now: eis to euaggelion apo tes prots hemeras achri tou nun |
| Lit., into the gospel. The term
Euaggelion was in common use in 1st
century to refer to good news of any kind. The proclamation of the accession
of a new Roman emperor was entitled “good news.” The evangelists
appropriated the word in reference to the good news of by grace through
faith in Jesus Christ. "Gospel" was Paul’s favorite term for
his message & occurs nine times in Philippians (more, proportionately, than
in any other letter). In the NT and especially in Paul’s letters, its
meaning narrows down to the specific sense of the "good news" that
God has acted to save people from their sins and to reconcile them to
himself in or through Jesus Christ (cf.
Mt 1:21;
1 Cor 15:1–3;
2 Cor 5:19).
For Paul, the gospel is not merely good news in the sense of words
spoken and heard, i.e. a good story, but is itself "the power of God for
salvation to everyone who believes" (Ro 1:16). The gospel then possesses
the inherent power to deliver (rescue) lost sinners "from the domain
(the power = right & the might) of darkness" & transfer them "to
the kingdom of His beloved Son" (Col 1:13). Euaggelion was commonly used in the Greco-Roman culture as "a technical term for "news of victory." The messenger appears, raises his right hand in greeting and calls out with a loud voice: "rejoice …we are victorious". By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms, joy fills the city, euaggelia are offered, the temples are garlanded, an agon (race) is held, crowns are put on for the sacrifices and the one to whom the message is owed is honored with a wreath...[thus] euaggelion is closely linked with the thought of victory in battle. " (TDNT) WILLIAM TYNDALE Christian martyr in the 1500's said ''Euaggelion (which we call gospel) is a Greek word, and signifies good, merry, glad, and joyful tidings, that makes a mans heart glad, and makes him sing, dance, and leap for joy.'' Euaggelion was used in secular Greek chiefly in connection with oracles (i.e. the promise of some future event) and in the imperial cult that euaggelion acquires a religious meaning. In the latter sphere news of the divine ruler’s birth, coming of age, or enthronement, and also his speeches, decrees and acts are glad tidings which bring long hoped-for fulfilment to the longings of the world for happiness and peace. An instance of this is the decree of the Greeks of the province of Asia c. 9 B.C. marking the birthday of Augustus (23 September) the beginning of the civil year (this is worth reading as an example of thinking that has become darkened) --“It is a day which we may justly count as equivalent to the beginning of everything—if not in itself and in its own nature, at any rate in the benefits it brings—inasmuch as it has restored the shape of everything that was failing and turning into misfortune, and has given a new look to the Universe at a time when it would gladly have welcomed destruction if Caesar had not been born to be the common blessing of all men...Whereas the Providence (pronoia) which has ordered the whole of our life, showing concern and zeal, has ordained the most perfect consummation for human life by giving to it Augustus, by filling him with virtue for doing the work of a benefactor among men, and by sending in him, as it were, a saviour for us and those who come after us, to make war to cease, to create order everywhere...and whereas the birthday of the God [Augustus] was the beginning for the world of the glad tidings [Greek = ‘Evangel’] that have come to men through him...Paulus Fabius Maximus, the proconsul of the province . . . has devised a way of honouring Augustus hitherto unknown to the Greeks, which is, that the reckoning of time for the course of human life should begin with his birth” (cp BC to AD) (from E. Barker, From Alexander to Constantine: Passages and Documents Illustrating the History of Social and Political Ideas 336 B.C.-A.D. 337, (1956) The proclamation of this euaggelion does not merely herald a new era: it actually brings it about. The proclamation is itself the euaggelion since the salvation it proclaims is already present in it. It is not difficult to trace the connection between this religious use of the word euangelion in the Hel. world, especially in the imperial cult, and its use in the NT. |
|
|
||
| Phil 1:6. For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. |
| pepoithos (RAPMSN) auto touto, hoti o enarchamenos (AMPMSN) en humin ergon agathon epitelesei (3SFAI) achri hemeras Christou Iesou: |
| For I am confident of this very thing: pepoithôs (RAPMSN): |
| Perfect tense conveys the thought that he had become persuaded at some point in the past with the effect of being persuaded continuing. He was confident that God will bring to completion the good work He began when the Philippian saints were born again. |
| that He who began: hoti o enarchamenos (AMPMSN): |
| Ps57:2; 138:8 OT parallels to [Php1:6]. John MacArthur says: The Gr. verb translated “has begun” is used only here and in Ga3:3—both times in reference to salvation itself. When God begins a work of salvation in a person, He finishes and perfects that work. Thus the verb “will complete” points to the eternal security of the Christian |
| a good work in you (2:13 Ro8:31): en humin ergon agathon: |
| See 2Co5:10 Kenneth Wuest sees this good work not so much as their salvation but the fact that the God who had begun in the Philippians the good work of giving to missions, (similar Gk words in 2Co8:6 where Paul uses prosenarchomai instead of enarchomai) & He would bring it to a successful conclusion right up to the day of Christ Jesus. In context that is not an unreasonable interpretation. |
| will perfect it until the day of Christ Jesus: epitelesei (3SFAI): | |
He will will fully (epi-) finish &
accomplish His Good Work in and through us as we surrender our wills to His
perfect will...not being conformed to the world but being transformed by the
renewing of our mind (by the Word of God) in Ro12:2. Why can we be sure He will
perfect it? He is faithful to His charge: Heb2:17, 3:2,3:6,10:23,11:11, Cp:
Jn5:19, 4:34, 17:4, 2Ti2:13, Php1:6, 1Th5:24 Thus the verb “will complete”
points to the eternal security of the Christian (see notes on Jn6:39, 40, 44;
Ro5:10; 8:29–39; Ep1:13, 14; Heb7:25; 12:2). The two words enarchomai & epiteleo
occur together, [2Co8:6; Ga3:3]. Both were used of religious ceremonials. So
Euripides: “But come! Bring up the sacrificial meal-basket”; that is, begin the
offering by taking the barley-meal from the basket.
|
| until the day of Christ Jesus: achri hemeras Christou Iesou: |
|
This phrase is not to be confused with the “Day of the Lord” Almost
assuredly refers to Christ's 2nd coming as in v10. See 2Co1:14; Ro13:12. Paul
never sets the time for the Lord’s return, but he is cheered by that blessed
hope. The expression "the day of our Lord Jesus Christ," identified with His coming (1Co1:7), is the period of blessing for the Church beginning with the rapture. This coming day is referred to as "the day of our Lord Jesus Christ" (1 Cor 5:5; 2 Cor 1:14) but should be distinguished from the DAY OF THE LORD. "The day of Christ" in all six NT references is described as relating to the reward and blessing of the Church at the rapture in contrast with the expression "DAY OF THE LORD" (cp. Isa2:12, Joel 1:15, see esp note 2Th2:3), which is related especially to judgment upon unbelieving Jews). God began and God will consummate it (see 2Co 8:6; Ga 3:3 where both words occur together as here), but not without their cooperation and partnership. |
|
|
||
| 1:7. For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. |
| For it is only right for me to feel this way about you all |
| because I have you in my heart : dia to echein me en tei kardiai humas: |
| Literally, “because of the holding me (or you) in the heart as to you (or me).” The expression “because I have you in my heart,” could just as properly be, “because you have me in your heart.” The second way of rendering the Greek is more in accord with the context. The Philippians had a large place in their hearts for Paul, and at this time especially with reference to the two particulars mentioned here, first, with reference to his defense of the gospel, and second, in his confirmation of the same. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts. |
| since both in my imprisonment |
| and in the defense : en tei apologiai: |
| Old word (our word apology, but not our idea of apologizing), in the original sense in Ac22:1; 25:16. Greek judicial term referring to an attorney talking his client off from a charge, thus presenting a verbal defense. Paul was defending the Faith before the tribunal of the world, Nero’s throne. A successful defense would result in the gospel being confirmed, that is, made stable in the sense that its claims would be shown to be true. |
| and confirmation of the gospel, |
| you all are partakers of grace with me. |
| During his imprisonment, the Philippians sent Paul money and Epaphroditus’ services to support the apostle, thus sharing in God’s gracious blessing on his ministry (cf. 2:30).. |
|
|
||
| 1:8. For God is my witness, how I long for you all with the affection of Christ Jesus. |
| For God is my witness: martus mou: Same solemn oath in Ro1:9. |
| Same solemn oath in Ro1:9. |
| how I long for you all |
| What a miracle of divine grace for this heretofore proud Pharisee to have tender heart-longings for these former pagan Greeks! But that is not all. He tells them that this longing is in the bowels of Jesus Christ. |
| with the affection of Christ Jesus |
|
tender mercies. Describing his longing, not as his individual emotion, but
as Christ’s longing, as if the very heart of Christ dwelt in him. “In Paul
not Paul lives, but Jesus Christ” (Bengel)
With tender mercies compare reins (KJV = nephros:G3510) , Rev2:23 Paul thus describes his longing, not as his individual emotion, but as Christ’s longing, as if the very heart of Christ dwelt in Paul. The great apostle lived so close to the Lord Jesus, and he had so shared the sufferings of his Lord for righteousness’ sake, that his heart was very tender, and beat as one with the heart of Jesus. The tender mercies. Describing his longing, not as his individual emotion, but as Christ's longing, as if the very heart of Christ dwelt in him. "In Paul not Paul lives, but Jesus Christ" (Bengel). |
| 1:9. And this I pray, that your love may abound still more and more in real knowledge and all discernment, |
| kai touto proseuchomai (1SPMI) hina e agape humon eti mallon kai mallon perisseue (3SPAS) en epignosei kai pase aisthese |
| And this I pray (1:4): kai touto proseuchomai (1SPMI): |
|
Middle voice = Paul initiated this action & participated in the process
thereof. It reflects the importance of our attitude as well as the activity,
a reflection of fellowship w. the Lord, a reverential attitude of the one
praying rather than the length of the prayers. This praying is not
restricted to time or place for the believer ''is not in a right place if he
cannot continue to pray there.'' Therefore, Paul's injunction means that one
should be constantly conscious of his FULL DEPENDENCE upon God.
As Paul prayed, he had a definite consciousness of the presence of God, and that he was speaking, not into mere space, but to a Person, and that that Person was listening, giving attention to what he was saying. The word “that” could also be rendered, “this is the purport and substance of my prayer.” (1) Love: which equates with obedience to a Holy God and His standard of righteousness and than works itself out in relationship with people...it's not some ''syrupy'' emotion like the world has portrayed! (2). Real knowledge & ALL perception: Why would they be so closely spaced? Because TRUE knowledge will hone our senses that we might accurately perceive what is true or what is worthless in any given matter.(3). Approval of things EXCELLENT: speaks of prayer directed consciously to God & w. a definite aim. Paul was seated w. Christ in the heavenlies, interceding on their behalf for grace at the throne of grace! It's one thing to have someone in mind but quite another to have them in your prayers! |
| that your love: hina e agape humon: |
| Purposely seeks the welfare of the one loved and springs from intelligence and good will (philadelphia springs from personal warmth and affection and God teaches it as shown in 1 Th 4:9). Agape does not have its origin in the desirability of the object of ones affection. God's redeeming love. A believer has this love (divine nature) within and it is manifest as fruit by the Holy Spirit as we obey truth. This love willing engages in self-sacrificing action to procure the one loved's highest good. The love spoken of here is the love that God is (1Jn4:16), produced in the heart of the yielded believer by the Holy Spirit (Ro 5:5), its chief ingredient, self-sacrifice for the benefit of the one who is loved (Jn3:16), and its constituent elements analyzed for us in 1Co13 This divine love, an exotic flower from heaven, planted in the foreign soil of the believer’s heart (1Jn3:1, “what manner of,” namely, “what foreign kind of”), was existing in superabundance in the hearts of these Greeks who had been saved out of gross paganism, and was overflowing into the hearts of others. Paul prays that it might increase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. Did you realize that the divine love flowing through believers is regulated by an intimate understanding of God’s Word? It is not an uncontrolled emotion; real love is anchored in convictions based on the revealed truths of Scripture. Our love is to abound in “all discernment.” That speaks of moral perception, insight, and the practical application of knowledge. A Spirit produced love which has been confined like a river within the limiting banks of a full experiential knowledge & a sensitive more & ethical tact, is the thing that sharpens the moral & spiritual perceptions for the discernment of the finer qualities of Christian conduct. This will result in the saint being sincere & w/o offense until The Day. |
| may abound (3:15,16 2Co8:7) (Ro15:13, 1Co15:58, 1Th3:12 1Th4:1,v9,10 2Th1:3 1Pe1:22 Job17:9 Pr4:18): perisseue (3SPAS): |
| That
the love of the believer's @ Philippi would continually be IN EXCESS, SUPERABOUNDING, MORE THAN ENOUGH & THEN SOME. A
common desire in Paul's prayers was that they ''superabound'': Paul prays that
their love may keep on overflowing, a veritable, perpetual flood of love, "yet
more and more" but with necessary limitations [river banks] "in real knowledge &
all discernment" Discernment = the delicate spiritual perception (Lu9:45) that
can be cultivated (see "discern" in Heb5:14) John Gill: They had love but Paul wanted it to superabound - "it was not only a principle in the heart, and expressed by the mouth, but it was in action; it lay not in word, and in tongue, but showed itself towards the objects of it in deed and in truth; and it was in a very larger and lively exercise; it abounded, it flowed and overflowed; it rose up out of the heart, as water out of a fountain; it was as grace is said to be, a well of living water, springing up, and spreading itself various ways; wherefore the apostle did not pray that they might have love, nor merely that their love might abound, but that it might abound “yet”, might continue to abound, that there might be no stop put to its flow and exercise, and so concerns the perseverance of it, and its actings; and that it might abound “more and more”; which regards the increase of it, and enlargement of its exercise...there is always room for such a petition; besides, the apostle knew how apt love is to grow cold, and saints to sink in their spiritual affections through the prevalence of sin, the cares of the world, and temptations of Satan." |
| still more and more: eti mallon kai mallon: |
| But like a river in flood-time, its volume needed to be brought within guiding limitations lest it work harm rather than bring blessing. There was an eager and enthusiastic spirit among these new converts, but a lack of a deep understanding of the truth, and also a lack of a sensitive moral perception and tact. So Paul prays that this love may overflow more and more, but that its outflow and application might be brought within the guiding limitations of knowledge and judgment. |
| in real knowledge (1Co14:20 Ep5:17 Col1:9 3:10 2Pe1:5,v6 3:18): en epignosei: |
| in
full knowledge; knowledge based on personal involvement with the object of
that knowledge--not a mere intellectual understanding of the Truth, though
that is included but a living participation in the Truth in the sense that
our Lord used it in Jn 17:3—“This is life eternal, that they might know Thee
the only true God, and Jesus Christ, whom Thou hast sent” The full knowledge which these Philippians needed to gain by experience was a better understanding of God’s Word as translated into their experience, and a clearer vision of the Lord Jesus in all the beauty and fragrance of His Person. A Christian can have an “understanding” knowledge of the Word, that is, be able to explain its meaning to others, without having an experiential knowledge of the same. But when that Christian has put the Word of God into practice in his life, then he has what Paul is talking about here. This is the difference between a young convert and a matured believer. The former has not had time to live long enough to live out the Word in his life, the latter has. The former, if his life is wholly yielded, is a delight to look upon in his Christian life, as one would enjoy the vigor and sparkle of youth. The latter, in his mellowed, well-rounded, matured, and fully-developed Christian experience, his life full of tender reminiscences of his years of companionship with the Lord Jesus, has the fragrance of heavenly things about him. This was what the Philippian saints needed, but it would take time for this to be brought about. This mellowed Christian experience would constitute the limitations thrown around this overflowing love that would insure its proper application and wise outreach. John Gill: "Some Christians are more affectionate, and less knowing; others are more knowing, and less affectionate; it is well when love and knowledge go and keep pace together" |
| and all discernment (1Ki 3:9,11 1Th5:21,22 Heb5:14 1Co2:14, 15 Isa 8:20 Ac17:11 Ro12:2 Ep5:10 1Jn 4:1 Rev2:2): kai pase aisthese: |
|
Discernment selects, classifies, and applies what is furnished by knowledge.
Perception, with the senses as well as the mind. In Php1:9 contrast epígnosis the insight obtained by
penetrating knowledge, going down to the foundation. Aísthesis, is experiential
knowledge which is or becomes naturally manifold, and therefore has the addition
of pása. The Eng. word “aesthetic” comes from this Gr. word, which speaks of
moral perception, insight, and the practical application of knowledge. Love is
not blind, but perceptive, and it carefully scrutinizes to distinguish between
right and wrong. This goal speaks of sensitive moral perception, and a quickness of ethical tact. How often we saints mean to be loving to others, and say the wrong words or do the wrong thing. We lack that delicate sensibility, that ability to express ourselves correctly, that gentle, wise, discriminating touch which would convey the love we have in our hearts to the lives of others. But this can be ours if we but live in close companionship with the One who always exhibited that sense of delicate tactfulness in His life. While it is true that we must approach the Word of God with an open mind, we also must recognise that God’s truth provides absolute boundaries for that openness. As G.K. Chesterton has said, “Merely having an open mind is nothing. The object of opening the mind, as of opening the mouth, is to shut it again on something solid.” |
| 1:10 so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; |
| eis to dokimazein (PAN) humas ta diapheronta (PAPNPA) hina ete (2PPAS) eilikrineis kai aproskopoi eis hemeran Christou |
| so that you may approve: eis to dokimazein (PAN) humas: |
| So that you may continually (as your lifestyle) test things for the purpose of approving the thing tested. This describes the ability of saints to sift or test a certain thing and recognize its worth and put their stamp of approval on it. Two good tests for us to follow as we exercise spiritual discernment: (1). Will it make others stumble? (2) Will I be ashamed if Jesus should return? Speaks of the ability to make correct spiritual decisions. The word for "approve" is "dokimazo" which was used in classical Greek to describe the passing judgment on one as fit for election to public office. It was also used of assaying of metals or testing of money for authenticity. Dokimazo referred to the action of an examining board putting its approval upon those who had successfully passed the examinations for the degree of Doctor of Medicine. |
| the things that are excellent: ta diapheronta (PAPNPA) : |
| Believers need the ability to distinguish those things that are truly important so they can establish the right priorities. Here those moral and spiritual concepts & actions which involve delicate and keen distinctions, those that require a deep & keen discernment to recognize. Not the ordinary, everday, easily understood spiritual obligations, but the finer points of Christian conduct. It speaks of those things that are superior, vital, that surpass, that excel! One of the sure marks of MATURITY is discerning love. Thus, a Spirit-produced love in the heart and life of the saint, which has been confined like a river within the limiting banks of a full experiential knowledge and a sensitive moral and ethical tact, is the thing that sharpens the moral and spiritual perceptions for the discernment of the finer qualities of Christian conduct. This will result in the saint being sincere and without offence until the day of Christ. |
| in order to be: hina ete (2PPAS): |
| (Note: mood of possibility...it is possible we might not be sincere & blameless when He returnes...1Jn2:28) in essence Paul is praying that they ''pass the test''. Ready for the Bema seat [2Co5:10, Rev22:12]. |
| sincere: eilikrineis: |
|
''tested by sunlight'' (THE SON'S LIGHT!!! See ''appear before the bema of
Christ'' in 2 Co 5:10, also the ''motive check'' in 1Co4:5) The sincere
Christian is not afraid to ''stand in the light''. English SINCERE comes
from a Latin word meaning ''unadulterated, pure, unmixed.'' There is no
hypocrisy about such a saint. His life is open like a book waiting to be
read. In ancient times … the finest pottery was thin. It had a clear color, and it brought a high price. Fine pottery was very fragile both before and after firing. And … this pottery would [often] crack in the oven. Cracked pottery should have been thrown away. But dishonest dealers were in the habit of filling cracks with a hard pearly wax that would blend in with the color of the pottery. This made the cracks practically undetectable in the shops, especially when painted or glazed; but the wax was immediately detectable if the pottery was held up to light, especially to the sun. In that case the cracks would show up darker. It was said that the artificial element was detected by “sun-testing.” Honest dealers marked their finer product by the caption sine cera—“without wax.” Even as it was wise for customers in the ancient marketplaces to give all pieces of pottery the “sunlight test,” so it is wise and necessary for all believers to test their lives for the wax of hypocrisy. When held up to the light of God’s Word, the presence or absence of sinful cracks will be apparent. That’s why it is so important for us to feed daily on Scripture (Ps. 119:9-11) and to allow our lives to be shaped by its power (Heb4:12). |
| sincere and blameless (2:15): kai aproskopoi: |
| not stumbling (clear conscience) or causing others to stumble. This saint is not a stumbling block to others. He never causes any other person to stumble. There are people who are themselves faultless, but who are so austere that they drive people away from Christianity. The Christian is himself pure, but his love and gentleness are such that he attracts others to the Christian way and never repels them from it. Refers to relational integrity. Christians are to live lives of true integrity that do not cause others to sin |
| sincere and blameless until the day of Christ (Php4:8, ): eis hemeran Christou: |
| 1:11 having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. |
| having been filled with: pepleromenoi (RPPMPN) karpon dikaiosunes: |
| Perfect tense indicates these saints had been filled at some point in time in the past with the effect of that filling continuing. It describes the completed state of the saint's filling. When were you filled? When we by faith (which He gave me) appropriated His righteousness (cp Col2:10), a righteousness which I will possess throughout eternity! |
| the fruit of righteousness [Ja3:18. Cp Pr11:30]: karpon dikaiosunes: |
|
single, collective fruit. Better translated, “the fruit righteousness
produces”. But in nature for FRUIT to be produced the FRUIT TREE needs
(among other things) LIGHT & so believers who are in a sense "fruit bearing"
(trees) are commanded by Paul to continually walk in the LIGHT that we might
bring forth the fruit of LIGHT which is righteousness (Ep5:8,v9). OT phrase (Am6:12, Heb12:11) Paul is not interested in ''churchianity'' but spiritual fruit produced by Jn15:5 apart from Me you can do nothing.'' Too many Christians try to ''produce'' fruit in their own efforts instead of abiding in Him allowing His life in us produce the fruit. What fruit? Ga5:22-23, Heb13:15. Spiritual fruit in contrast to religious activity brings glory & praise to God. If we do it, we boast. When He does it, we can only step back in awe and adoration and thankfulness that we have been allowed to witness a miracle & to EXPERIENCE GOD! |
|
which comes through Jesus Christ: ton dia Iesou Christou: |
| Christ Who is our Life (Col3:4 ''Who is '' is added by translators, Christ our life) |
| to the glory and praise of God: eis doxan kai epainon theou : |
| Finally,
Paul sets down the Christian aim. This is to live such a life that the glory
(a proper opinion of God is given to others by my life) and the praise are
given to God. Christian goodness is not meant to win credit for a man
himself; it is meant to win praise for God. The Christian knows, and
witnesses, that he is what he is, not by his own unaided efforts, but only
by the grace of God. 1Co15:10 See Jn5:8; Ep1:12-14; 3:20, 21. The ultimate end of all Paul’s prayers was that God be glorified. |
| and praise of God: kai epainon theou: |
| As the fruit that is in us comes out of us (as we obey & the Spirit brings it forth) it is so humanly inexplicable, so unnatrual (so supernatural) that those who see the FRUIT can ONLY give God glory, realizing that no man could have brought forth such RIGHTEOUS FRUIT! It picks up the same idea of Mt5:16 let you light shine... |
| 1:12.Now I want you to know, brethren, that my circumstances * have turned out for the greater progress of the gospel, |
| Now I want you: boulomai: |
| speaks of a desire that has purpose and intention back of it. It is “will” with determination. The desire came after mature consideration. |
| to know, brethren, that my circumstances have turned out |
| “know” is from word meaning “to acquire knowledge
by experience.” The Philippian saints, he desired, should learn something from
his experience. Paul’s difficult circumstances, namely, his journey
to Rome and imprisonment there Ac21-28). Nothing ever just happens to the saint. Things either come directly from God or they reach us from some other source by His permissive will. The things that were then dominating Paul’s life were those connected with his imprisonment. Paul assures the Philippian saints that his circumstances have not only failed to curtail his missionary work, but they have advanced it, and not only that, they have brought about a pioneer advance in regions where otherwise it could not have gone. It is so in our lives. Our God-ordained or God-permitted circumstances are used of God to provide for a pioneer advance of the gospel in our Christian service. |
| for the greater progress of the gospel |
| Paul’s imprisonment proved to be no hindrance to spreading the message of salvation (cf. Ac 28:30, 31). Actually, it created new opportunities (see 4:22). |
| 1:13. so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, |
| so that my imprisonment in the cause of Christ |
| His imprisonment became known as connected with Christ. It was understood to be for Christ’s sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ.Paul had been living in his own rented quarters near these barracks, guarded by soldiers twenty-four hours a day. He lived for two years with a Roman soldier chained to his wrist. As the different soldiers would take their turn guarding Paul, they would hear the conversations he had with his visitors, conversations full of the gospel and of the Saviour of sinners. They would hear the apostle pray, and would listen as he dictated the epistles he wrote. The noble prisoner would talk to them about their souls, talking in the international Greek so common in those days. Thus, the gospel went through the barracks of the Roman soldiers, a place where it would not have gone, if Paul had not been a prisoner there. |
| has become well known |
|
Shone forth (Mt 5:16) People around him recognized
that Paul was no criminal, but had become a prisoner because of preaching Jesus
Christ and the gospel (cf. Ep6:20). The question of the reason for Paul’s
imprisonment was raised, and the word was passed around that it was because of
his relationship to Christ. The next question would be, “Who is Christ?” And the
gospel story would be told. It became known and understood that Paul was in
prison because he preached the gospel. On January 9, 1985 Pastor Hristo Kulichev, a Congregational pastor in Bulgaria was arrested and put in prison. His crime was that he preached in his church even though the state had appointed another man the pastor whom the congregation did not elect. His trial was a mockery of justice. And he was sentenced to eight months imprisonment. During his time in prison he made Christ known every way he could. When he got out he wrote, "Both prisoners and jailers asked many questions, and it turned out that we had a more fruitful ministry there than we could have expected in church. God was better served by our presence in prison than if we had been free." (Herbert Schlossberg, Called to Suffer, Called to Triumph, p. 230) His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ. |
| throughout the whole praetorian guard |
|
The apostle was under the charge of
these troops, the soldiers relieving each other in mounting guard over the
prisoner, who was attached to his guard's hand by a chain. In the allusion to
his bonds, Ep6:20, he uses the specific word for the coupling-chain. His contact
with the different members of the corps in succession, explains the statement
that his bonds had become manifest throughout the praetorian guard.
Vincent has this note: The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him "praetoriae cohortes, praetorian cohorts," in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges. Their term of service was originally twelve years, afterward increased to sixteen years. Upon completing his term, each soldier received a little over $800 (value circa 1880's). They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (A.D. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine. The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Eph 6:20, he uses the specific word for "the coupling-chain." His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard. |
| and to everyone else |
| Everyone else in the city of Rome who met and heard him (cf. Ac28:23, 24, 30, 31). |
|
1:14. and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. |
| and that most of the brethren, |
| Lit., the more. Implying that there were a few who held |
| trusting in the Lord because of my imprisonment, |
| After telling the Philippians that one result of his imprisonment was to increase the number of gospel witnesses, he speaks of the two groups into which they were divided, and the different motives that impelled them to break their silence, which motives were governed by their different attitudes toward Paul. The preposition “of” in verse fifteen is the translation of a Greek word meaning “because of.” |
| have far more courage to speak the word of God without fear. |
|
Paul’s example of powerful witness to the gospel as a prisoner demonstrated
God’s faithfulness to His persecuted children and that their imprisonment
would not halt the progress of the gospel. This encouraged others to be bold
and not fear imprisonment. Paul's bonds awaken confidence as being the
practical testimony to the power of the Gospel for which Paul is imprisoned,
and therefore an encouragement to their faith. Vincent writes: "The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall-scribble discovered in 1857 among the ruins on the Palatine. It is a caricature of Christ on the cross, with an donkey's head, while on the left appears a Christian youth in an attitude of adoration. Underneath are scrawled the words Alexamenos worships God. |
| 1:15. Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; |
| Some, to be sure, are preaching Christ |
|
, One group preached because it was envious
of Paul and was at odds with him. This group was composed of the Judaizers, Jews
who taught that the Gentiles had to enter Christianity through the gate of
Judaism. They preached Christ, but their real object was to gain adherents to
the law. They valued success, not as a triumph over paganism, but as a triumph
over Paul. It would make them feel good if they could make his sufferings in
prison more acute by reason of jealousy which might arise in his heart. The attitude of Paul’s detractors, who really did preach the gospel but were jealous of his apostolic power and authority, his success and immense giftedness. “Strife” connotes contention, rivalry, and conflict, which resulted when Paul’s critics began discrediting him. |
| pain felt and malignity conceived at the sight of excellence or happiness Mt27:18 |
| but some also from good will; |
|
The other group was composed of Gentile converts, friends of Paul, who were
encouraged to preach by the thought that it would give joy to the great apostle
whose liberty was restricted. speaks of satisfaction and contentment, the attitude that Paul’s supporters had for him personally and for his ministry.Good will. |
| 1:16. the latter do it out of love, knowing that I am appointed for the defense of the gospel; |
| the latter do it out of love, knowing that I am appointed |
| The Gr. KEIMAI describes a soldier’s being placed on duty. Paul was in prison because he was destined to be there by God’s will, so as to be in a strategic position to proclaim the gospel. |
| for the defense of the gospel; |
| 1:17. the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment |
| the former proclaim Christ out of selfish ambition |
| This describes those who were interested only in self-advancement, or who ruthlessly sought to get ahead at any cost. Paul’s detractors used his incarceration as an opportunity to promote their own prestige by accusing Paul of being so sinful the Lord had chastened him by imprisonment. |
| rather than from pure motives, |
| The adjective hagnon means pure, in the sense of chaste, free from admixture of evil, and is once applied to God,1Jn3:3. |
| thinking to cause me distress in my imprisonment |
| Lit., to bring affliction to bear. to waken or stir up affliction. They would make his bonds press more heavily and gall him. See Mt12:21. |
| 1:18. What then ? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice. Yes, and I will rejoice, |
| What then ? |
| Such being the case, how does it affect me? |
| Only that in every way, whether in pretense or in truth, Christ is proclaimed; |
| With a spirit of envy and faction, possibly with a counterfeited zeal for truth. |
| and in this I rejoice. Yes, and I will rejoice, |
| Paul’s joy was not tied to his circumstances or his critics (cf. Ps4:7, 8; Ro12:12; 2Co6:10). He was glad when the gospel was proclaimed with authority, no matter who received credit. He endured the unjust accusations without bitterness at his accusers. Rather, he rejoiced that they preached Christ, even in a pretense (professed rather than real intention or purpose) of godliness. In this respect, he has set a remarkable example for modern preachers, evangelists and Bible teachers (Php4:4).In Paul's short letter, he used the words "joy," "rejoice" and "rejoicing" at least 17x. |
| 1:19. for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ |
| FOR: |
| Explains "why" Paul can "doubly" rejoice in v18 |
|
I know that this will turn out for my deliverance |
| “Deliverance” is from term for salvation. But it can also be rendered “well-being” or “escape,” which presents 4 possible interpretations: 1) it refers to Paul’s ultimate salvation; 2) it alludes to his deliverance from threatened execution; 3) he would finally be vindicated by the emperor’s ruling; or 4) Paul is talking about his eventual release from prison. Whatever Paul’s precise meaning, he was certain he would be freed from his temporary distress (Job13:16 19:26 Ps22:4, 5, 8; 31:1 33:18,19 34:7 41:1). |
| through your prayers and the provision of the Spirit of Jesus Christ |
|
The Holy Spirit (Ro8:9
Ga4:6). Paul had supreme confidence in the Spirit (Zec4:6; Jn14:16 Ro8:26
Ep3:20).This. This preaching of Christ in every way. Provision (epichoregian)...implies bountiful supply. 2Pe1:5 verb rendered add is derived from choron, a chorus, such as was employed in the representation of thee Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing} Cp Gal. 3:5 |
| 1:20. according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death |
| according to my earnest expectation |
| It indicates the concentrated intense hope which ignores other interests & strains forward as with outstretched. It describes a person with head erect and outstretched, whose attention is turned away from all other objects and riveted upon just one. Used in Greek classics of watchman who peered into the darkness, eagerly looking for the first gleam of the distant beacon which would announce the capture of Troy. It is that concentrated, intense hope which ignores other interests and strains forward as with outstretched head, that was Paul’s attitude & this caused him to not fear death. |
| and hope, that I will not be put to shame in anything, (Isa1:27-29 45:14-17 49:23 Ro 9:33 Ps25:2,3 40:15,16 119:80 Je12:13 Zep3:11) |
| but that with all boldness, , Greek gives us the key to the understanding of the sentence, “in nothing I shall he ashamed.” It means literally “all speech,” thus, “freedom of speech.” |
| Christ will even now, as always, |
| In Paul’s difficult
position, a prisoner of the Roman empire, there was a danger of failure on his
part to maintain that bold and fearless testimony which was his habit all
through his missionary career. This testimony had to do here not only with his
spoken words but also with his life. It was the intense desire of his heart that
Christ be magnified in him, whether by a life lived in the fullness of the
Spirit or in a martyr’s death. The word “magnify” is the translation of a Greek
word meaning, “to make great, to make conspicuous, to get glory and praise.”
Paul’s desire was that the Lord Jesus might be seen in his life in all His
beauty, that He might be conspicuous, that He might get glory and praise to
Himself through Paul. Supreme Sacrifice -- George Atley was killed while serving with the Central African Mission. There were no witnesses, but the evidence indicates that Atley was confronted by a band of hostile tribesmen. He was carrying a fully loaded, 10-chamber Winchester rifle and had to choose either to shoot his attackers and run the risk of negating the work of the mission in that area, or not to defend himself and be killed. When his body was later found in a stream, it was evident that he had chosen the latter. Nearby lay his rifle—all 10 chambers still loaded. He had made the supreme sacrifice, motivated by his burden for lost souls and his unswerving devotion to his Savior. With the apostle Paul, he wanted Christ to be magnified in his body, “whether by life or by death.” Robert P. Lightner said, “Paul’s concern was not what would happen to him but what testimony would be left for his Lord. Release would allow him to continue preaching Christ. But martyrdom would also advance the cause of Christ.” |
| 1:21. For to me, to live is Christ and to die is gain. |
| For to me, to live is Christ . (2:21 Col3:4) |
| “Christ our life”. Christ is Paul’s life in that He is that eternal life which Paul received in salvation, a life which is ethical in its content, and which operates in Paul as a motivating, energizing, pulsating principle of existence that transforms Paul’s life, a divine Person living His life in and through the apostle. All of Paul’s activities, all of his interests, the entire round of his existence is ensphered within that circumference which is Christ. Let it be so in our life Lord God. Amen. |
| and to die is gain (3:7 Ro8:38,39): |
|
any gain or profit
interest on money. Wiersbe says: Php1:21 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.” “For to me to live is power and to die is to lose it all.” No, we must echo Paul’s convictions if we are going to have joy in spite of circumstances, and if we are going to share in the furtherance of the Gospel. “For to me to live is Christ, and to die is gain!”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” (Php1:21). 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. M DeHaan II writes in The Daily Bread: "Isaac Asimov tells the story of a rough ocean crossing during which a Mr. Jones became terribly seasick. At an especially rough time, a kind steward patted Jones on the shoulder and said, "I know, sir, that it seems awful. But remember, no one ever died of seasickness." Mr. Jones lifted his green countenance to the steward's concerned face and replied, "Oh, don't say that! It's only the wonderful hope of dying that keeps me alive." There's more in Jones' words than a touch of irony. As a Christian, I hear echoes of Paul's words to the Philippians. He said that the wonderful hope of dying kept him going (Php1:21-23). Yet he wasn't merely looking for relief from his suffering. Paul's hope was rooted in Christ, who died on the cross for sinners, rose from the grave, ascended to heaven, and would one day take Paul into His presence. How did this hope of seeing Christ, either at death or at the Lord's return, keep Paul going? It gave meaning to every moment. It gave him reason to live for Christ. It also gave him incentive to focus on others who neede d his encouragement. He said, "For to me, to live is Christ, and to die is gain" (v21). Father, thank You for the risen Christ. He is our reason for living. A wonderful joy is now flooding my heart, Giving assurance that will not depart. My Savior is living and reigning above; Life has rich meaning because of His love. —Bosch Those who are prepared to die are most prepared to live." |
| 1:22. But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. |
| But if I am to live on in the flesh, |
| refers not to one’s fallen humanness (as in Ro7:5, 18; 8:1), but simply to physical life (as in 2Co10:3; Ga2:20). |
| this will mean fruitful labor for me; and I do not know which to choose. |
| Paul knew that the only reason to remain in this world was to bring souls to Christ and build up believers to do the same. See note on 2Co4:15. |
| and I do not know which to choose. |
| 1:23. But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better |
| But I am hard-pressed from both directions, |
| The picture is that of a man pressed on both sides. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road. Lit. I am held together, so that I cannot incline either way. There is an equal pressure being exerted from both sides, from the desire for continued life and from the desire for death. Paul was perplexed, held in, kept back from decision. There was a strong pressure bearing upon him from both sides, keeping him erect and motionless. Francis Patton (1843–1932, a former president of Princeton University, observed that whereas the high watermark of the Old Testament was Psalm 23:4, that of the New Testament was Philippians 1:23. David was willing to go, but wanting to stay, but Paul was willing to stay, but wanting to go. |
| having the desire |
| passionate desire. There is an equal pressure being exerted from both sides, from the desire for continued life and from the desire for death. Paul was perplexed, held in, kept back from decision. There was a strong pressure bearing upon him from both sides, keeping him erect and motionless. |
| to depart |
| of loosing a ship from its moorings or of striking one’s tent, a military metaphor, to break camp (cf 2Cor5:1). Probably, the latter figure was in the apostle’s mind. He was a tent maker by trade, he spoke of the human body as a tent, and he was a prisoner at the barracks of the Praetorian Guard. DEPART: Greeks used to indicate loosing the anchor of a ship sail from a port. In the NT, to return (Lu 12:36); to depart by loosing anchor, as it were, and setting sail to a better and a more blessed world, to die (Phil. 1:23). |
| AND BE WITH CHRIST FOR THAT IS VERY MUCH BETTER; |
| the highest superlative. |
| 1:24. yet to remain on in the flesh is more necessary for your sake |
| Paul yielded his personal desire to be with his Lord for the necessity of the building of the church (see 2:3, 4). |
| 1:25. Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith |
| Convinced of this, |
| It speaks of a settled conviction which is the result of a past completed process of turning a matter over in one’s mind until one is persuaded of it. Paul had turned over in his mind the need which the Philippian saints had of his ministry, and had come to the settled conviction that they needed him more than he needed to go to heaven just then. That was just like Paul. He lived a crucified life, dead to self, ever setting even his legitimate desires aside in order that he might serve others. Having come to this settled conviction, namely, that they needed him more than he needed to go to heaven right then, he tells them that he will remain on earth with them. While Paul had no active choice in the matter, yet he believed that the servant of the Lord is immortal until his work is done. Thus, if the Philippians needed his ministry, that fact would indicate that he was not to die at that time by the hand of Rome, but that he would be released and thus be able to minister to the spiritual needs of the saints. |
| I know that I will remain and continue with you all for your progress and joy in the faith |
| The word “continue” is the translation of a Greek word having a special sense of remaining alive. “Furtherance” is from same word in v12, referring to the pioneer advance of the gospel there, and here, to the Christian progress which the Philippians would make under the ministry of the apostle, a progress in new paths of Christian conduct and service which would otherwise not be possible. “Progress” pictures trail blazing so that an army can advance (see note on v. 12). Paul wanted to cut a new path for the Philippians to follow to victory; the increasing of their faith would result in the increasing of their joy. |
| 1:26. so that your proud confidence in me may abound in Christ Jesus through my coming to you again |
| so that your proud confidence in me may abound in Christ Jesus |
| The point is, as Paul lived on fruitfully, their joy and confidence would overflow because of Christ’s working in him, not because of anything he himself did by his own ability. |
| through my coming to you again |
| “coming” is from a Greek word which means “to be beside,” and thus has come to mean “personal presence.” It is the word used of the coming of the Lord Jesus, both with reference to His coming for His Church and with reference to His second Advent. |
| 1:27. Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; |
| Monon axios tou euaggeliou tou Christou politeuesthe (2PPMM), hina eite elthon (AAPMSN) kai idon (AAPMSN) humas eite apon (PAPMSN) akouo (1SPAS) ta peri humon, hoti stekete (2PPAI) en eni pneumati, mia psuche sunathlountes (PAPMSN) te pistei tou euaggeliou |
| Only conduct yourselves: monon...politeuesthe (2PPMM): |
|
Middle Voice = initiate
this action yourselves & participate in the results thereof.
Politeuomai = conduct one's self according to the laws and customs of the state (cf Phil3:20) (and we are in a ''new'' kingdom w. a new king and now have the power to keep the laws of that kingdom if we make that choice ) [Ac23:1] Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right, but even "prouder" of his heavenly citizenship. |
| in a manner worthy: axios: |
| This phrase is placed at beginning of Gk sentence for emphasis -- the idea is "only worthily of the gospel of Christ conduct yourselves". The idea of AXIOS is having the same weight as another thing & can refer to a set of scales that balance with the same weight on one side as on the other side of the scale. So if Christ is in me (one side of the scale), then my goal in this body of flesh is to walk worthy, making those decisions that are in accordance with Who is in me (the other side of the scale). The idea is that the conduct of the saints weigh as much as the character of Christ The Philippian saints (and all saints) were to see to it that their manner of life weighs as much as the gospel they profess to believe. That which gives weight to a Christian’s words is the fact that his manner of life befits, is congruous to and corresponds with the gospel he preaches. If your conduct doesn't match your profession it's not likely to be a true possession (of the gospel of salvation). |
| of the gospel of Christ: tou euaggeliou tou Christou : |
| the good tidings of the Kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g. Ac15:7, 20:24, 1Pe4:17 How is this possible? [Cf Eze36:27] |
| so that whether I come and see you or remain absent: hina eite elthon (AAPMSN) kai idon (AAPMSN) humas eite apon (PAPMSN) ta peri humon: |
| I will hear of you that you are standing firm in one spirit (Phil2:1,2 4:1 1Co1:10 15:58 16:13) IN ONE SPIRIT (Ps133:1 Mt12:25 1Co1:10 2Co13:11): akouo (1SPAS) hoti stekete (2PPAI) en eni pneumati: |
| Standing firm, persevering, persisting, (2Th2:15, Php4:1, Ep6:13) The Greek word translated “stand fast” conveys the ideas of firmness or uprightness & means in essence “to stand firm and hold one’s ground.” They are to stand fast as a united front, the body of Christ. |
| with one mind (Je32:39 Jn17:20,21 Ac2:46 4:32 Ro12:4,v5 1Co12:12-31 Ep4:3-6): mia psuche: |
| Single minded focus in the face of opposition. Psuche describes the vital force which animates the body and shows itself in breathing. |
| striving together: sunathlountes (PAPMSN): plural (so the entire church). |
|
"Let your civic behavior be becomingly appropriate to your allegiance to
the gospel." One who professes salvation from sin and who has received imputed
righteousness should live in a victoriously godly life style. And this section
teaches us how to LIVE AS CITIZENS OF ANOTHER KINGDOM---To do this, believers
should STAND, STRIVE & SUFFER.. When Paul urged the believers in Philippi to “strive together for the faith of the gospel” (1:27), he was using a sports image. “Strive” comes from the Greek word athleo, which gives us the English word athletic & means “to contend for a prize, to compete in the games.” The prefix sun- means “together” and carries the idea of “teamwork.” Paul pictured the local church as a team of athletes, striving together to reach their God-given goal. The same word is translated “labored with” in [Php4:3]. Euodia and Syntyche had been teammates with Paul when he started the church in Philippi. Now these two women were at odds with each other and creating problems for the rest of the team (4:2). |
| for the faith of the gospel (Php1:25 Col1:23 Ac6:7 13:8 14:22 16:5 1Co16:13 2Co13:5 Ga1:23 3:23 6:10 1Ti4:1,v6 5:8 6:10,21 2Ti3:8 4:7 Titu1:13 Jude1:3 Rev13:10): te pistei tou euaggeliou: |
| "The faith" is not the act of believing but constitutes the entire body of what is believed and in the context of the NT often directly or indirectly implies the "gospel". Eg, see (Col1:23) where the Colossians are exhorted to "continue in THE FAITH firmly established and steadfast, and not moved away from the hope (certainty) of the gospel" So here we see THE FAITH corresponding with "the hope of the gospel". In (1Ti3:9) "holding to the mystery of the faith" & (1Ti4:1) "fall away from THE FAITH" See discussion of "THE FAITH" (Jude1:3). |
| 1:28. in no way alarmed by your opponents --which is a sign of destruction for them, but of salvation for you, and that too, from God. |
| kai me pturomenoi (PPPMPN) en medeni hupo ton antikeimenon (PMPMPG) etis estin (3SPAI) autois endeixis apoleias, humon de soterias, kai touto apo theou: |
| in no way alarmed by your opponents (those continually lining themselves up against you): kai me pturomenoi (PPPMPN) en medeni hupo ton antikeimenon (PMPMPG): |
| Pictures a frightened horse shying away on the battlefield (don't be ''startled'') Describes the terror of a startled horse. Thus Diodorus Siculus, speaking of the chariot-horses of Darius at the battle of Issus: "Frightened (pturomenoi) by reason of the multitude of the dead heaped round them, they shook off their reins" (xvii. 34). Plutarch says: "The multitude is not easy to handle so that it is safe for any one to take the reins; but it should be held sufficient, if, not being scared by sight or sound, like a shy and fickle animal, it accept mastery." |
.
| which is a sign of destruction (loss of all that gives meaning to existence) for them: etis estin (3SPAI) autois endeixis apoleias: |
| the
Christian gladiator does not anxiously await the signal of life or death
from the fickle crowd. God has Himself given us a sure sign of DELIVERANCE.
When believers willingly suffer without being “terrified,” it is a sign that
God’s enemies will be destroyed and eternally lost (see notes on 2Th1:4-8).
Thus the failure of the saints to be terrified by the antagonism of their
adversaries, was clear evidence of such a nature as to convince these pagans
that they were on the road to utter destruction, and clear evidence of the
salvation of the Philippian believers. "Sign" was a Greek law term, denoting proof obtained by an appeal to facts. Lightfoot see an allusion, in accord with striving together, to the sign of life or death given by the populace in the amphitheater when a gladiator was vanquished, by turning the thumbs up or down. "The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great Director of the contest Himself has given him a sure token of deliverance." |
| but of salvation for you, and that too, from God: humon de soterias, kai touto apo theou: |
| deliverance, preservation, safety, health, wholeness |
| 1:29. For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, |
| hoti humin echaristhe (3SAPI) to huper Christou, ou monon to eis auton pisteuein (PAN) alla kai to huper autou paschein (PAN) |
| For to you it has been granted: hoti humin echaristhe (3SAPI) to huper Christou |
| Every word here is significant. Suffering is a gift of grace. Becoming one with
Christ they entered into the
fellowship of His suffering (Php 3:10). The gift was not suffering as such. Its
meaning and value lay in its being for His sake. The Macedonian churches, and
the Philippian church especially, were preeminently suffering churches. (2Co8:2) same verb Php2:9! cp Rev1:9,Ac14:22 Suffering for Him is a High & Holy privilege: Ac5:41; cp. Mt5:12 God has granted us graciously & generously w good will to (1) BELIEVE IN HIM (so don't let anyone tell you that "faith" is a work that man can do -- in our flesh, there is nothing sinful man can do to satisfy the holiness of God) & (2) SUFFER FOR HIS SAKE. Suffering for His sake is a privilege that may not look like a "gift" (cp meaning of "burden" in Hebrew @ Ps55:22) today in this world which is passing away (1Jn2:17, Heb11:25) but for all eternity future will be shown the true value that it is (1Co3:14). You are storing up for yourself treasure in heaven (Mt6:20), now unseen but then eternal (2Co4:18). When God has granted one the High privilege of suffering for His Name it is one of the surest signs that He looks upon you w. favor (Mt5:10,11,12). |
| for Christ's sake (Ac5:41, 1Pe4:13, 2Ti3:12, Ja1:2,12 ): to huper Christou: |
| Suffering is a gift of grace referring to the gift bestowed when they became Christians. Suffering was the MARRIAGE-GIFT when they were ESPOUSED to Christ: the BOUNTY when they ENLISTED in His service as soldiers of the Cross (2Ti2:3). Becoming one with Him they entered into the FELLOWSHIP OF HIS SUFFERING (3:10). The gift was NOT SUFFERING AS SUCH. Its meaning and value lay in its being FOR HIS SAKE. The Macedonian churches, and the Philippian church especially, were PREEMINENTLY SUFFERING churches. See 2Co 8:2. |
| not only to believe in Him: ou monon to eis auton pisteuein (PAN): |
| but also to suffer for His sake,(Jn6:37, 44, Ac16:14, Ep2:13): alla kai to huper autou paschein (PAN): |
| Php3:10: experience a sensation or impression from without. Suffering in behalf of Christ is one of God's gifts to us (Ac3:18, 5:41, 9:16, 14:22, 13:50-52, Ro8:17 Believers’ suffering is a gift of grace which brings power (2Co7:9, 10;1Pe5:10) and eternal reward (1Pe4:13).2Co1:7 sharers of our sufferings. He says in Col1:24 that he fills "up that which is behind of the afflictions of Christ" in his flesh "for His body's sake." Our Lord's sufferings for righteousness' sake which He endured as a result of human antagonism against Himself, ended with His death on the Cross. He has left with the Church the message of God's righteousness demand & gracious provision of salvation, the preaching & teaching of which draws the ANTAGONISM OF THE WORLD. Thus, as the saints suffer for RIGHTEOUSNESS' SAKE, they substitute for their absent Lord not only in the task of preaching the message He has given them but also in suffering for His sake and in His stead. |
| 1:30 experiencing the same conflict which you saw in me, and now hear to be in me. |
| ton auton agona echontes (PAPMPN) hoion eidete (2PAAI) en emoi kai nun akouete (2PPAI) en emoi |
| experiencing the same conflict (1Th2:2, race in Heb12:1): ton auton agona echontes (PAPMPN) : |
|
This phrase pictures
the Christian life as a life long contest (although our victory has been won
@ Calvary
1Jn5:4-5
> our task now is to stand firm, holding fast to His Victory, by FAITH
(which equates with obedience). "Conflict" is agon (gives us English "agony") was a familiar term in Paul's day which pictured the well-known struggle of athletes in Greek Olympiad (boxing, running, wrestling). All believers still experience opposition from enemies both within (variously known as the old man, the old Adam, our flesh or the sin nature) & without (the rulers...the powers...the world forces of this darkness...the spiritual forces of wickedness in the heavenly places...the world which is passing away). Furthermore, this "wrestling match" will continue either until we fall "sleep" (the NT word for a believer's death) or are raptured at the return of the Lord Jesus. In the meantime we are to fight the GOOD FIGHT of FAITH. (1Ti6:12) Agon is a word which speaks of intensity (think of the effort expended by the athletes who compete in the Olympics). Agon could also signify the place of assembly for the Olympic and Pythian games and the contest of athletes [2Ti4:7, Heb12:1] where ''agon'' is ''race'') and the inward conflict of the soul which is often the result of outward conflict, [1Th2:2]. A derivative of agon is used in [Lu22:44] to describe our Lord Jesus Christ: "And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground." So don't underestimate the intensity of the struggle (agon). On the other hand don't forget to "striving according to His power, which mightily works within" each of us as believers! (Col 1:29) Remember Peter's exhortation: [1Pe2:21] "For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps!" |
| which you saw in me: hoion eidete (2PAAI) en emoi |
| The Philippian jailer witnessed the example of Paul and Silas who were unfairly imprisoned in (Ac16:19-40) and it radically changed his eternal destiny (Acts16:30-34) |
| and now hear to be in me (Ac9:16): en emoi kai nun akouete (2PPAI) en emoi: |
| In Philippi Ac16:19; 1Th2:2 |
