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After referring to the happy effects of his ministry in bonds (Php_1:12-14) among sincere and insincere witnesses for Christ (Php_1:15-17) he expresses his views respecting this varied experience (Php_1:18-20) and calmly revolves the question whether life or death may be better for him (Php_1:21-26).
Php_1:13. So that my bonds in Christ have become manifest.— Ὥóôå explains how it was that his imprisonment at Rome had contributed to the progress of the gospel ( åἰò ðñïêïðὴí ôïῦ åὐáããåëßïõ ἐëçõèåí ). Ôïὺò äåóìïýò ìïõ öáíåñïὺò ἐí ×ñéóôῷ ãåíÝóèáé mentions the first result of his imprisonment in regard to hearers who were not Christians. As in 1Co_3:13; 1Co_11:19; 1Co_14:25, öáíåñïὺò ãåíÝóèáé means to become manifest. It is incorrect to explain öáíåñüò as illustris, conspicuus (Calvin). It is the opposite of êñõðôüò , ἀðüêñõöïò . The order of the words demands the connection of ἐí ×ñéóôῷ with öáíåñïýò . Paulus cum aliis captivis traditus par eis visus est; deinde innotuit, aliam esse Pauli causam et sic invaluit evangelium, (Bengel). The nature of the information thus diffused, is shown by ἐí ×ñéóôïῷ . Paul’s bonds are those of a Christian. He is äÝóìéïò ôïῦ ×ñéóôïῦ , ἐí Êõñßῳ (Eph_3:1; Eph_4:1; Phm_1:9; 2Ti_1:8). His bonds had indeed been manifest before this time, but had not been manifest ἐí ×ñéóôῷ . The emphasis lies on the fact that in this relation they had become manifest or known, and on that account öáíåñïýò precedes.—In all the Prætorium or Prætorian camp, ( å ̇ í ὅëῳ ôῶ ðñáéôåñßῳ ) designates the place where this knowledge had spread. On the subject, see Act_28:10-31. The castrum prætorianorum (Sueton. Tib. 37, Tac. Ann. 42) is meant, (which was built by Sejanus in the reign of Tiberius, near the porta Viminalis), not the aula Cæsaris (Bengel); for ðñáéôþðéïí is not the same as Êáßóáðïò ïἰêßá (Php_4:22), as many hold. “Repressaque in præsens exitiabilis superstitio rursus erumpebat, non modo per Judæam, originem ejus mali, sed per urben etiam.” (Tacitus Ann. 15, 40). [Prof. Lightfoot at present understands ðñáéôùñßῳ in the sense of “prætorians,” and not “prætorian camp,” as formerly. (See his Commentary in loc). But with that direct personal sense we might have expected the dative without ἐí , as in the other clause (comp. Act_4:16; Act_7:13; 1Ti_5:15); whereas with the local sense as the direct one, and the personal as indirect, the change of construction becomes perfectly natural. Ewald’s periphrastic rendering “in all the Prætorium among the soldiers” (Sendeschreiben des Apostel Paulus, p. 441), gives the correct sense.—H.]—And to all the rest, êáὶ ôïῖò ëïéðïῖò ðᾶóéí , points to others besides the Pretorians, for many besides these could hear, and did hear Paul preach. But we are not to think of heathen merely (Van Hengel), regarding the expression as analogous to 1Th_4:13. The prep. ἐí should not be repeated, and ôüðïéò supplied (Chrysostom, et al.); for that would be making the circuit too extensive. It is plain from ὅëῳ and ðᾶéóéí (which shows how widely the gospel had become known) that the letter could not have been written very soon after Paul’s arrival, but at a later period.
[Paul (if we make a distinction between îåíßáí , Act_28:23, and ìéóèþìáôé , Php_1:30) may have spent a few days after his arrival at Rome at some place of public or of private hospitality; but after that he “dwelt in his own hired house,” yet under the surveillance of soldiers, who, according to the Roman custom, were detailed from the Prætorian camp to attend him as a guard. But the Prætorian camp occupied an extensive circuit, and “might have contained within its precincts lodgings rented by prisoners under military custody” (Lightfoot). Hence as different Prætorians relieved each other in the performance of this office, Paul would in the course of time become favorably known to many of them, and through these to other comrades. Thus it was soon understood far and wide that Paul had been imprisoned not for any immorality or crime alleged against him, but for preaching the gospel of Christ.—H.]
Php_1:14. Here we learn another fact which was a consequence of the Apostle’s captivity, and favorable to the gospel: And the greater part of the brethren ( êáὶ ôïὺò ðëåßïíáò ôῶí ἀäåëöῶí ). [Luther renders ðëåßïíáò many, as does also the A. V. They constituted the majority, but Paul intimates at the same time that all the Roman Christians did not derive the same benefit from his example.—H.] The reference is to Christians, members of the church, who stood at the Apostle’s side as assistants, co-laborers; not to teachers (Schenkel).—Waxing confident in the Lord by my bonds ( ἐí êõñßῳ ðåðïéèüôáò ôïῖò äåóìïῖò ìïõ ) explains why they acted thus. The perf. part. marks this confidence as already attained, and still in operation; ἐí êõñéῳ is the nearest object of the verb (Philem. Php_1:21). Oecumenius well remarks: åἰ ãὰñ ìὴ èåῖïí ῆí , öçóß , ôὸ êÞñõãìá , ïὐê ἂí ὁ Ðáῦëïò ἠíåß÷åôï ὑðὲñ áὐôïῦ äåäÝóèáé . Paul’s bonds are to those qui antea timuerant (Bengel) an actual pledge of the entire truthfulness, power, and glory of the gospel (Meyer), and, indeed, as the emphatic position of ἐí êõñßῳ shows, their confidence rests entirely on Christ, and not on any human calculation or reflection. See Winer’s Gram. 137 sq.; Gal_5:10; 2Th_3:4. Luther incorrectly connects ἐí êõñßῳ with ἀäåëöῶí , while Bengel joins it with ôïëìᾷí .—Are much more bold, ( ðåñéóóïôÝñùò ôïëìᾷõ ), states in what degree they were animated by the Apostle’s zeal. The comparative supposes the case of Paul’s being free from bonds, (i.e., more boldly than if he were not imprisoned) and does not refer to the time of his arrival at Rome (Schneckenburger), or to that of his former freedom (Schenkel).—To speak the word without fear, ( ἀöüâùò ôὸí ëüãïí ëáëåῖí ) shows what they are now much more bold to do, though even before this time they had attempted it. Hence ðåñéóóïôÝñùò is not to be joined with ἀöüâùò , (Baumgarten-Crusius). Ôὸí ëüãïí is absolute, as Gal_6:6, i.e., God’s word, which every Christian in his sphere is to speak and to bear witness to. The article denotes, according to the context, that it is the word which the Apostle preaches. The verb is used not merely of teachers (Eph_6:20; Col_4:3-4), but also of members of the church (Eph_5:19).
Php_1:15. Some indeed preach Christ, also of envy and strife ( ôéíὲò ìὲí êáὶ äéὰ öèüíïí êáὶ ἔñéí ); in contrast with ôïὺò ðëåßïíáò ôῶí áäåëöῶí we have ôéíὲò ìὲí — ôéíὲò äÝ , in contrast with ôὸí ëüãïí ëáëåῖí we have ×ñéóôὸí êçñýóóïõóéí — êáôáããÝëëïõóéí (Php_1:17), and in contrast with ἐí êõñßῳ ðåðïéèüôáò we have äéὰ öèüíïí êáὶ ἔñéí . The êáß , also, introduces something additional (Meyer) i.e., others besides those mentioned in Php_1:14, who are also teachers. Their motive ( äéÜ ) is a base one, namely, envy, excited by the Apostle’s activity, and prompting them to strife for the purpose of disturbing or checking this activity, or of injuring his person.—And some also of good will ( ôéíὲò äὲ êáὶ äéὰ åὐäïêßáí ) forms the antithesis to what precedes. We are to take åὐäïêßá therefore in the sense of having pleasure or satisfaction, i.e., in Paul’s work and person, which includes indeed, complaisance, or a desire to please, but not exactly benevolence. Those here meant are not identical with those designated in Php_1:14. It is not therefore that they act from conviction: ideo quod ipsi id probarent (Grotius) nor alios salvare volentes (Pelagius). Ôὸí ×ñéóôὸí êçðñýóóïõóéí belongs to the two contrasted groups. In their teaching concerning Christ they do not essentially differ, but they differ entirely in their motives, their moral classification, their character. This is more clearly explained in Php_1:16-17.—The one of love ( ïἱ ìὲí ἐî ἀãÜðçò ) points to the latter group, ïἱ äÝ (Php_1:16) to the former. See Winer’s Gram. p. 561. The latter are characterized as ἐî ἀãÜðçò as in Gal_3:7 : ïἱ Ýê ðéóôåùò sc. ὄíôåò . They are viewed as children of love; ἀãÜðç is their nature. Comp. on åἶíáé ἐê ôéíüò in 1Jn_2:16, (Lange’s Series, XV.) By ἀãÜðç (Bengel: erga Christum et me), the generic or essential characteristic is meant; by åὐäïêßá the specific as a manifestation or result of the other.—Knowing that I am set for the defence of the gospel, åἰäüôåò presents the motive (as Eph_6:8-9) ὅôé åἰò ἀðïëïãßáí ôïῦ åὐáããåëßïõ êåῖìáé . The verb êåῖìáé (as in Luk_2:34; 1Th_3:3; 1Ti_1:19) represents his bondage as a divine appointment or destiny. Incorrect and opposed to the context (Php_1:12) is the idea of his being prostrate in conditione misera (Van Hengel), or in bonds (Luther), because by their preaching they make up for his impeded activity, supplent hoc meum impedimentum sua prædicatione (Estius). The task which devolves upon him in his situation has for its object the defence of the gospel, ἀðïëïãßáí ôïῦ åὐáããåëßïõ (Php_1:7), in which these Christians support the Apostle by their co-operation. It is incorrect to refer this to his account before God (Chrysostom), or his defence before the court, coram judice (Van Hengel).
Php_1:16. But the others of contentiousness or party spirit.— ïἱ äὲ ἐî ἐñßèåßáò , as in Php_1:17. Comp. Rom_2:18. Out of this spirit of rivalry or ambition (Php_2:3; Jam_3:14; Jam_3:16), which is their characteristic, spring envy and strife, öèüíïò êáὶ ἔñé (Php_1:15). Ἐñéèåßá from ἔñéèïò , day laborer, ἐñéèýù to be an ἐñéèïò , and then in the middle, to use unscrupulous means for one’s advantage, is the ambitus of the Romans. See Passow. Lex. s. v. The context requires us to retain the idea of intrigue or party-spirit. Schenkel incorrectly assumes the meaning to be “work for pay.”—These do the same as the other class: they preach Christ ( ôὸí ×ñéóôὸí êáôáããÝëëïõóéí , Php_1:15, êçñõóóïõóéí ). Both verbs designate preaching, but have this shade of difference, that the latter signifies to proclaim Christ to those who have a very slight, or absolutely no knowledge of Him, while the former means to announce Him as present, near. Col_1:28; Act_17:3; Act_17:23. We are to join the finite verb with ἐî ἀãÜðçò (Php_1:16) and ἐî ἐñéèåßáò (Neander), since otherwise we have a needless accumulation of epithets, and we miss a characteristic designation of the two different classes. The preaching of the opponents is the same in substance as that of the others, but in a different spirit: not purely, ïὐ÷ ἁãíῶò , i.e., properly, not untainted, not free from coarser, or more refined accessory motives (Php_4:8; 2Co_6:6; 2Co_7:11; 2Co_11:2). It is saying negatively that these do not preach from pure, unalloyed love for Christ.—This is further explained, positively:—Thinking to add affliction to my bonds ( ïἰüìåíïé èëῖøéí ἐãåßñåéí ôïῖò äåóìïῖò ìïõ ). The participle as present states an attendant motive or belief which the import of the word itself characterizes as unfounded, and the result also shows to be false (Php_1:18-20), in contrast with the actual knowledge of the true witnesses respecting the Apostle’s work and destiny (Php_1:16, åἰäüôåò ). Ἐãåßñåéí refers to the stirring up of further, additional, èëßøéò , affliction, connected with the imprisonment ( ôïῖò äåóìïῖò ìïõ ), not merely the prisoner, its effect being to aggravate his sufferings. [Prof. Lightfoot finds a metaphor in èëéøéí ἐãåῖñåéí =to make my chains gall me. “This word ( èëῖøéò ), though extremely common in the LXX, occurs very rarely in classical writers even of a late date, and in those few passages has its literal meaning. The same want in the religious vocabulary which gave currency to èëßøéò also created ‘tribulatio’ as its Latin equivalent. The reading ἐãåßñåéí , besides being supported, carries out the metaphor better than ἐðéöÝñåéí of the received text.”—H.].—How this aggravation of his trials was to take place, öèüíïò , ἔñéò (Php_1:15) and ἐñéèåßá (Php_1:17) indicate. Though the Apostle’s enemies preach Christ as do the others, they do not, like them, seek to edify the church, and to assist the Apostle, but stir up strife and hatred against him. They preach Jesus as the promised one, that those who hear may say: ‘This is indeed also Christian preaching; we need not run after Paul.’ They thus draw the church to themselves, and withdraw it from Paul. They preach concerning Christ essentially as he does, only either more strictly to please those who are zealous for the law, or more loosely for the sake of those who are still weak, or in a more rhetorical way, not to offend the cultivated, as does the Apostle. Thus they not merely weaken the attachment of others to him, and draw away his followers, but excite enmity against him, and thereby make his imprisonment still more oppressive. In their preaching of Christ they go beyond their convictions from dislike to Paul; they make them more Christian in form to do him injury. To understand èëῖøéò of an increased severity in his imprisonment by command of the emperor Nero (the Greek commentators, and Pelagius, Erasmus, Grotius), accords as little with the contex, as it does to limit the term to his personal mortifications.
Php_1:18. What then? ôß ãÜñ ;—The question implies a denial of the belief ( ïἰüìåíïé ) Quid refert? utrinque juvor (Php_1:12). Bengel.—Notwithstanding every way whether in pretence or in truth, Christ is preached. ÐëÞí presupposes a difference (that is, of motives), while, at the same time, it brings forward what is common to the parties. Under ðáíôὶ ôñüðῳ are included what is outward, the manner of representation, the compass, articulation, the systematic arrangement and tendency of this teaching, not its contents as being Ebionitic, or other Jewish views, or Gnostic conceptions (Gal_1:8). The more exact definition of ðᾶò ôñüðïò follows in åἴôå ðñïöÜóåé åἴôå ἀëçèåßá ̣. Both mark the relation of the word preached to the character of the preacher; åἴôå ðñïöÜóåé points to the difference, åἴôå ἀëçèåßá ̣ to the harmony between the two, as regards the word, doctrine and motives of the respective preachers: on the one side, insincerity, self-seeking, party spirit; on the other, conscientiousness, faithfulness. The first description embraces those mentioned in Php_1:15 a and Php_1:17, and the second those mentioned in Php_1:15 b and Php_1:16, and also Php_1:14. It is incorrect to regard ðñïöÜóåé =per occasionem (Vulg., Grotius). It is also incorrect to include under ðñïöÜóåé those mentioned in Php_1:15 b, as if these also merely showed themselves pleased with the apostolic type of doctrine (Schenkel). ×ñéóôὸò êáôáããÝëëåôáé in Php_1:17, sets forth what is common to the different witnesses.—And I therein do rejoice, êáὶ ἐí ôïýôῳ ÷áßñù . For the construction see Php_3:1; Php_4:4; Php_4:10; Col_1:24. The cause of his joy is that in every way Christ is proclaimed. The difference in the mode of proclamation cannot disturb his joy, though he must condemn the unworthy motives of his opponents. This joy is not merely a present, but an abiding one.—Yea, and I shall rejoice ( ἀëëὰ êáὶ ÷áéñÞóïìáé )—let the result of it as to himself be what it may. In like manner ἀëëÜ (Php_3:8) opposes the pres. ἡãïῦìáé to the perfect ἤãçìáé . We supply mentally a negative clause—‘I do not merely at present rejoice.’ Hence we are not to insert a period after ÷áßñù , as in Lachmann’s N. T., see Winer’s Gram., p. 442. We are not to think here of its being less difficult for Paul to show a spirit of resignation or acquiescence because the danger at Rome did not concern his apostolic authority as in some other instances (Meyer); for joy and an elevated tone of mind pervade the entire letter, and the Roman church was an object of the Apostle’s special regard and solicitude, as the Epistle to the Romans testifies. Manifestly the teachers are not like those spoken of in Php_3:2 sq., nor are they Judaizers, or Jewish Christians, disinclined to the Pauline view of Christianity (Schenkel). They must have been inclined to Paul’s system of doctrine, and have approximated to it, but they were unfavorable to his mode of treatment, and unfriendly to his person. Their motives were corrupt (Php_2:21), and they were not sincere friends of the Apostle. [For Neander’s views on this question see note below.]
Php_1:19.—For I know ( ïἶäá ãÜñ ) emphasizes the declaration as to his joy.—That this shall result to me ( ὅôé ôïῦôï ìïé ἀðïâÞóåôáé ). The demonstrative ( ôïῦôï ) refers to Php_1:18 ( ðáíôὶ ôñüðῳ ×ñéóôὸò êáôáããÝëåôáé ), and explains why he rejoices, and not to èëῖøéí ἐãåßñåéí (Php_1:17), as Calvin, van Hengel and others think. The use of the verb is similar to that of ἐëÞëõèåí in Php_1:12. [It explains why nothing hereafter can occur to rob him of this assurance and joy of which he speaks. He feels assured that the opposition of his enemies will be the means not only of advancing the cause of Christ (Php_1:18), but, as stated here, of exciting him to greater zeal and activity, and thus also indirectly of promoting his own spiritual welfare and ultimate salvation. The reference of ôïῦôï to the opposition of Paul’s enemies (so also Lightfoot) is the most natural, both on account of the sequel, and because the statement that the preaching of Christ must advance the cause of Christ is too obvious to need a formal confirmation ( ãÜñ ).—H.]—Unto salvation ( åἰò óùôçñßáí ), like åἰò ðñïêïðὴí ôïῦ åὐáããåëßïõ in Php_1:12, with the meaning (comp. also Php_1:20), that in himself Christ and His gospel will be glorified and advanced. Hence it does not refer to his release from imprisonment (Chrysostom, et al.), to the preservation of his life (Oecumenius), to his victory over his enemies (Michaelis), ad salutem mulltorum hominum (Grotius), to salus vera et perennis (Van Hengel), or to his own salvation in a spiritual sense (Rheinwald). [Among others, Ellicott and Lightfoot adopt this last explanation. The pronoun ( ìïé ) indicates a personal result, and the future of the verb shows it to be one not yet secured. This meaning, too, of óùôçñßá is the prevailing one in Paul’s Epistles; comp. Php_1:28; Php_2:12; Rom_1:16; 2Th_2:13. See further on Php_1:20.—H.]—Through your prayer and assistance of the Spirit of Jesus Christ.—The way to this result ( ἀðïâÞóåôáé ) is, first, through ( äéÜ ) the supplication of the Philippians ( ôῆò ὑìῶí äåÞóåùò ), to which the Apostle attaches great value (Phm_1:22; Rom_15:30-31; 2Co_1:11); secondly, through the assistance of the Spirit of Jesus Christ ( êáὶ ἐðé÷ïñçãἰáò ôïῦ ðíåýìáôïò Ἰçóïῦ ×ñéóôïῦ ), which therefore the Holy Spirit affords, who is indeed the Spirit of Jesus Christ, directs His cause, and hence is designated as His Spirit. The genitive makes it unnecessary to repeat the article ( ôῆò ), as also the close connection of the two substantives makes it unnecessary to repeat äéÜ . On ἐðé÷ïñçãßá see Eph_4:16; comp. Rom_8:9-10; Gal_4:6-7. Precationem in cœlum ascendentem, exhibitionem, de cœlo venientem (Bengel). Hence it is wrong to regard êáß as epexegetical, and ἐðé÷ïñçãßá as the contents of äÝçóéò (Meyer); nor can ôïῦðíåýìáôïò be shown to be gen. obj. from Gal_3:5. [Yet the close connection of the nouns indicates that the gifts and guidance of the Spirit were among the favors for which they prayed in his behalf.—H.]
Php_1:20.—According to my earnest expectation and hope ( êáôὰ ôὴí ἀðïêáñáäïêßáí êáὶ ἐëðßäá ìïõ ). Having stated the end or result ( åἰò óùôçñßáí ), and the means ( äéὰ ôῆò ὑìῶí äåÞóåùò ), he now presents the measure ( êáôÜ ) of the ἀðïâÞóåôáé . The first substantive ( ἀðïêáñáäïêßá , see Rom_8:19) denotes the soul’s subjective, intenser longing ( ἀðïêáñáäïêÝù , erecto capite specto); the second ( ἐëðßò ) the more objective, outward, ground or object of expectation.—The object of this longing and expectation is: That in nothing I shall be ashamed ( ὅôé ἐí ïὐäåíἰ áἰó÷õíèÞóïìáé ). Ὄôé is declarative, not argumentative (Estius); for ïἶäá ãÜñ brings forward the reason of his rejoicing. Áἰó÷ýíåóèáé = áּåֹùׁ (Ps. 34:4, 29; Rom_9:33; 2Co_10:8) is to become ashamed, to fail of one’s purpose, be disappointed. The meaning is not pudore confusus ab officio deflectam (Van Hengel), since, as Meyer well observes, it relates not so much to the conduct as to the fate of Paul. Still less does it refer to an ignominious issue of his trial. Ἐí ïὐäåíß excludes the being put to shame in any particular, as ἐí ìçäåíé in Php_1:28. It is incorrect to regard it as masculine, and to apply it to his opponents (Hölemann, Lightfoot), especially as the case is one not of individuals, but of parties.—But ( ἀëë ’) joins the positive side to the negative.—That with all boldness as constantly, so now also Christ shall be magnified in my body ( ἐí ðÜóῃ ðáῤῥçóßᾳ ὡò ðÜíôïôå êáὶ íῦí ìåãáëõíèÞóåôáé ὁ ×ñéóôὸò ἐí ôῷ óþìáôß ìïõ ). Ignominiam a sese removet; sibi parrhesiam, Christo ipsi gloriam tribuit (Bengel). In the person of the Apostle who is in bonds Christ is to be thus glorified. This positive statement shows fully what is meant by the preceding negative statement. Ðáῤῥçóßá is not=joyfulness, for see 1Jn_2:28, where ó÷ῶìåí ðáῤῥçóßáí is opposed to êáὶ ìὴ áἰó÷õíèῶìåí , as here. Ἐí ðÜóῃ corresponds to ἐí ïὐäåíß , and the ìåãáëýíåóèáé of Christ in Paul’s person, to Paul’s áἰó÷ýíåóèáé designed and sought by his enemies. As formerly this had been done in many a difficult position, amid great obstacles, so also now in this severest crisis ( êáὶ íῦí ) will Christ be glorified in him. He desires for himself what he entreats for the church (see Php_1:11). On ìåãáëõíèÞóåôáé comp. Luk_1:46; Act_10:46. This exaltation of Christ is effected as much indeed through Paul’s activity and boldness ( ἐí ðÜóῃ ðáññçóßᾳ ), in word and deed, before individuals and crowds, friends and foes, as through his sufferings (hence ἐí ôῷ óþìáôß ìïõ instead of ἐí ἐìïß .) It is not, therefore, the ðáññçóßá of the teachers (Php_1:15-18) (Hölemann), nor does the verb (contrary to usage) refer to the growth of Christ in Paul (Rilliet), which surely does not take place in Paul’s body. [He says ἐí ôῷ óþìáôß ìïõ , not ἐí ἐìïß , because he is thinking of the possibility of a violent death.—H.]—Both clauses: Whether by life or by death ( åἴôå äéὰ æùῆò åἴôå äéὰ èáíÜôïõ ) are conditioned by ἐí ôῷ óþìáôß ìïõ . The meaning is, that whether he is to live or suffer death, the result will be for the glory of Christ. In the first case, by the Apostle’s activity; in the second, by his joyful death. In either case, his ðáῤῥçóßá or ‘boldness’ would be made manifest. [The manner, therefore, in which the Apostle’s trials, his perplexities and annoyances ( ôïῦôï , Php_1:19) might be made to conduce to his salvation ( åἱò óùôçñßáí ) is evident. If, on the one hand, they should discourage him and lead him to relax his efforts, and render him unfaithful, they would endanger his hopes and safety, or at all events dim the lustre of his crown of glory in the heavenly world. So, on the other hand, if, through the prayers of his friends and the assistance of the Holy Spirit, these same trials should be overruled (as he was confident they would be) so as to strengthen in him the graces of the Christian and excite him to greater fortitude and zeal as a preacher of the gospel, they would then render the fact of his salvation more certain, and in the measure of its fullness more complete and glorious. And it was not a vain confidence which the Apostle has expressed here. At a later period, on the eve of his actual martyrdom, he was enabled to exclaim: “I have fought a good fight, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing” (2Ti_4:6-7).—H.]
Php_1:21. [The Apostle is uncertain whether in a personal point of view he should choose to live or to die (Php_1:21-24).—H.]—For to me to live (is) Christ, and to die (is) gain.— Ἐìïὶ ãÜñ introduces a confirmation of the thought that it is entirely the same to him whether Christ be glorified through his life and activity, or by his death; with others (hence ἐìïß at the beginning) it may indeed be different. Ôὸ æῆí , which is made more specific by ἐí óáñêß , Php_1:22, defines the nature of the preceding æùÞ : this is ×ñéóôüò (predicate). Quidquid vivo (vita naturali), Christum vivo, Christi causam, dam vitam in mundo ago, meam esse censeo (Bengel). [Living consists only in union with and devotion to Christ: my whole being and activities are His. The context shows that ×ñéóôüò , besides the idea of union with Him, must also involve that of devotion to His service (Ellicott).—H.] Êáὶ ôὸ ἀðïèáíåῖí êÝñäïò imports: If the imprisonment end with my being condemned to death, even this as regards my person is also gain, as more fully explained in Php_1:23. Hence the inf. aorist is used to mark the simple fact, while æῆí is a continuative present. It is incorrect to understand æῆí of the spiritual life (Rilliett), or to make ×ñéóôüò the subject in the sense of preaching Christ, êÝñäïò the predicate, and ôὸ æῆí êáὶ ôὸ áðïèáíåéí as accusative relations, tamen vita, quam in morte (Calvin, et al.). It is also wrong to make it parenthetic: His assurance that death will be gain will give him strength to die joyfully, and so he will glorify Christ (Meyer, et al.). [Since êÝñäïò is defined as óὺí ×ñéóôῷ åἶíáé in Php_1:23, ‘the gain’ cannot be a result viewed simply as advantageous to the cause of Christ or the salvation of others.—H.]
Php_1:22. But if the living in the flesh, this (is) the fruit of my labor.— Åἰ äÝ begins the comparison of two cases. Åἰ pre-supposes an undoubted fact, in opposition ( äÝ ) to the last thought ( ôὸ ἀðïèáíåῖí êÝñäïò ). Ôὸ æῆí is more fully defined by ἐí óáñêß , because there is a life out of the flesh which ἀðïèáíåὶí calls to mind. Ôïῦôï rhetorically brings the two antecedent words together, and ìïß , for me, is placed emphatically before the predicate without the copula ( ἐóôß ): êáñðäïò ἔñãïõ . In êáñðüò we have a parallel to êÝñäïò (Php_1:21), and ôὸ æῆí ἐí óáñêß is thus also a gain, a living, ever ripening fruit, the nature of which the genit. of apposition more closely defines, like flumen Rheni, virtus liberalitatis (Bengel), and comp. Eph_1:14; Eph_6:14; Eph_6:16 f.; Col_2:21. See Winer’s Gram. p. 531. So that Paul ipsum opus pro fructu habet, alius ex opere fructum quærit (Bengel). Ἔñãïõ is the Apostolic activity. It is wrong to regard åἰ =an (Beza) [whether (Lightfoot)]; ôïῦôï ἔñãïõ as the apodosis=this is fruit, etc. (Pelagius, Bengel, A. V.); êáñðὸò ἔñãïõ =operæ pretium (Grotius); or to suppose an aposiopesis: non repvgno, non ægre fero (Conr. Mueller, Rilliet). Hölemann translates against the contest and the language: If to live is a fruit, in the flesh, death is a fruit indeed. [Instead of ἔñãïõ as genit. of apposition, we prefer that of origin or source: If the living in the flesh ( åἰ , not hypothetical, but syllogistic=since it is, etc.) this (which simply repeats and emphasizes ôὸ æῆí ) is (brings forth, secures) fruit, i.e., the salvation of men, from work (his continued Apostolic activity; comp. Php_2:30; 1Th_5:13; 2Ti_4:5), also then, etc. (as in the next clause). With this modification the explanation of Dr. Braune as above agrees essentially with that of De Wette, Meyer, Ellicott, Alford, and many other interpreters.—H.]—Then also what (i.e., which of the two) I should choose I know not ( êáὶ ôὸ áἱñÞóïìáé , ïὐ ãíùñßæù ). To the supposition ôὸ æῆí — êáñðüò Paul now adds also or then ( êáß ) the uncertainty of the choice to be made ( ïὐ ãíùñßæù ). For this use of êáß comp. 2Co_2:2. It is not a Hebraistic form of the apodosis. [Tischendorf has correctly only a comma after ἔñãïõ . In this concomitant use of êáß , as we may term it, its proper force is not wholly lost. It implies that if one theory be true, then another will be true also: if the life be thus useful, the choice must also ( êáß ) be difficult. See Ellicott in loc.—H.] On ôß áἰñÞóïìáé , see Winer’s Gram. p. 229. It is a future with the force of the conjunctive, the two being closely related; and ôß is for ðüôåñïí , as in Mat_21:31. See Winer’s Gram. p. 169. The middle denotes the choosing for himself, with ãíùñßæù =non definio mihi (Bengel). [In the first edition of his Commentary, Meyer renders ‘I am uncertain,’ but in the second and third editions he renders ‘I do not make known,’ ‘give no decision.’ The latter is the prevalent sense in the N. T.—H.]
Php_1:23. For I am in a strait betwixt the two ( óõíÝ÷ïìáé äὲ ἐê ôῶí äýï ).—The negative statement in ïὐ ãíùñßæù passes here to a positive statement in óõíÝ÷ïìáé , and the latter is made emphatic by its position and strengthened by äÝ =rather. The verb means to be held together, to be pressed hard (2Co_5:14; Luk_8:45 ( óõíÝ÷ïõóß óå êáὶ ἀðïèëßâïõóé ), Phil 12:50), and is followed by the instrumental dative (Mat_4:24; Luk_4:38; Luk_8:37; Act_18:5; Act_28:8). Here the preposition with the genitive ( ἔê ôῶí äýï ) marks the origin or source of his perplexity about the two conditions, i.e., æῆí and ἀðïèáíåῖí already mentioned. The sense of the verb (see above) is manifest from Php_1:24. It cannot refer to outward affliction or anxiety.—Having the desire to depart ( ôὴí ἐðéèõìßáí ἔ÷ùí åἰò ôὸ ἀíáëῦóáé ).—Paul is in a strait or perplexity, since for himself he prefers death to life. The article marks the desire as the one which Paul feels, not one already mentioned (Hölemann), which is not the case. The prep, åἰò points out the direction; whereas the genit. ôïῦ would represent death as the object of his desire. Paul is not wearied of life, but his thoughts pass beyond death as a transition, and fix upon that which is to follow. Death is conceived of under a similar figure, viz.