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NASB (UPDATED) TEXT: Php_1:19-26
19Yes, and I will rejoice, for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, 20according 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. 21For to me, to live is Christ and to die is gain. 22But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24yet to remain on in the flesh is more necessary for your sake. 25Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26so that your proud confidence in me may abound in Christ Jesus through my coming to you again.
Php_1:19 "my deliverance" Literally the term (sôtçria) meant "salvation." Paul most often uses it to speak of spiritual salvation in Christ. (Some examples: Rom_1:16; Rom_11:14; 1Co_1:21; 1Co_7:6; 1Ti_4:16; 2Ti_2:10; 2Ti_3:15; 2Ti_4:18; Tit_3:5.) However, here it is used in the OT sense of physical deliverance (cf. 2Ti_4:18; Jas_5:15). It was often used in contexts that relate to trials (cf. Mar_13:11; Luk_12:11-12). It is even possible that it is an allusion to Job_13:16 in the Septuagint (LXX), in which Job is finally vindicated by God (cf. Job 42).
Paul felt he was going to be released (cf. the first class conditional sentence of Php_1:22). It seems that Colossians and Ephesians were written early during Paul's Roman imprisonment and Philippians toward the end. Paul was released and conducted a fourth missionary journey which was described in the Pastoral Letters (1 Timothy, Titus and 2 Timothy) and then apparently was rearrested and beheaded before Nero's suicide in a.d. 68.
Paul's confidence is based on two elements: (1) the prayers of the Philippian Christians and (2) the power of the Spirit of God. It is interesting to note how often Paul requested prayer from the churches (cf. Rom_15:30; 2Co_1:11; Eph_6:18-19; Col_4:3; 1Th_5:25). There is a mystery concerning intercessory prayer; God has limited Himself to the prayers of His children (cf. Mat_7:7-11; Mat_18:19; Mat_21:22; Luk_11:9-13; Joh_14:13-14; Joh_15:7; Joh_15:16; Joh_16:23-24; 1Jn_3:22; 1Jn_5:14-15). Somehow, sincere, persistent intercession releases the power of the Spirit in a most unusual way; "we have not because we ask not" (cf. Jas_4:2).
NASB "provision"
NKJV "supply"
NRSV, TEV "help"
NJB "support"
This term originally is used of a wealthy patron equipping a choir. It came to be used metaphorically for a complete sufficiency and abundant provision.
▣ "of the Spirit of Jesus Christ" Quite often the Holy Spirit is described in terms of His relationship to Jesus (cf. Rom_8:9; 1Co_15:45; 2Co_3:18; Gal_4:6; and 1Pe_1:11). G. Campbell Morgan's title for the Spirit was "the Other Jesus"! This is completely in line with the purpose of the Spirit found in Joh_16:7-15. The primary ministry of the Holy Spirit is to bring humans into a place of conviction, to reveal to them the gospel found in the person and work of Jesus Christ, to baptize them into Christ, and then to form Christ in them.
Paul's linking of Jesus and the Spirit was to show that the New Age had come. It was the "age of the Spirit." The Spirit brought in the New Age of righteousness. Yet the New Age was also Messianic. Jesus was the Father's mechanism for inaugurating the New Age of the Spirit. See Special Topics: Jesus and the Spirit at Col_1:26 and The Personhood of the Spirit at Eph_1:14.
Php_1:20 "according to my earnest expectation" This term may have been coined by Paul. It is also used in Rom_8:19. It is metaphorical of someone with an outstretched neck looking intently for something or someone.
NASB "that I shall not be put to shame in anything"
NKJV "that in nothing I shall be ashamed"
NRSV "that I will not be put to shame in any way"
TEV "that I shall never fail in my duty"
NJB "that I shall never have to admit defeat"
This refers to Paul's sense of responsibility in his assigned task but recognizing the difficulties and temptations (cf. 1Co_4:1-21; 1Co_9:27).
NASB, NKJV,
NRSV "with all boldness"
TEV "full of courage"
NJB "complete fearlessness"
This Greek word has the basic meaning of "a boldness to speak" (1) in the presence of a superior (God, a judge, a king, etc.) or (2) in tense situations (cf. Act_4:13; Act_4:29; Act_4:31; Eph_3:12; 1Ti_3:13; Heb_10:9; 1Jn_4:17). This was Paul's recurrent prayer (cf. Eph_6:19; Col_4:3). See Special Topic: Boldness (Parrhçsia) at Col_2:15.
NASB "Christ shall even now as always, be exalted in my body"
NKJV "as always, so now also Christ will be magnified in my body"
NRSV "Christ will be exalted now as always in my body"
TEV "with my whole being I shall bring honor to Christ"
NJB "so that now, as always, Christ will be glorified in my body"
This is a Future passive verb which shows that Paul was not the main actor or ingredient in God's being honored, but that Christ will be honored through Paul by means of the prayers of the brothers and the power of the Holy Spirit (Php_1:19). It is significant that Paul closes this phrase with the Greek term for "body." Believers will honor God with their bodies (cf. 1Co_6:20) or they will not honor Him at all! For the Greeks the body was evil. For Paul it was morally neutral but it was and is the battleground of temptation and the place for honoring and glorifying Christ.
▣ "whether by living or dying" Believers are to exalt Christ, some by their deaths and some by their lives of faithfulness (cf. Rom_14:8; 2Co_5:1-10; 1Th_5:20; Rev_13:14).
Php_1:21 "for me to live is Christ, and to die is gain" "To live" is a present active infinitive, while "to die" is an aorist active infinitive. This means that the act of continuing to live is Christ (Rom_12:1-2). This is a difficult phrase to understand, but when we look at Paul's other writings, we see that it meant that believers are dead to sin, dead to self, and dead to the law, but alive unto God for service (cf. Rom_6:1-11; Col_3:4; Gal_2:20; Gal_5:24; Gal_6:14). However, in this context, it must refer to physical death. Paul was on trial for his life, yet his life had already been taken, taken by Christ!
▣ "to die is gain" For Paul, death meant perfect fellowship with God (cf. Php_1:23). This does not imply that Paul was totally unconcerned about death. He discussed his fears and reservations in 2Co_5:1-10. There is an element of fear in death for all of us, but the gospel enables believers to boldly face physical death and a holy God. We must understand, however, that the word "gain" here does not mean personal gain for Paul but gain for the gospel (cf. Php_1:12).
Php_1:22 "if" This is a first class conditional sentence.
▣ "in the flesh" See Special Topic at Col_1:22.
▣ "this will mean fruitful labor for me" This has been interpreted in two ways: (1) some see it as the fruition and culmination of his work which was already begun (2) others view it as his desire for new work. There is much evidence in the early Church that Paul was released from prison and had a few months of missionary activity before he was rearrested and beheaded by a.d. 68, which is the year in which Nero killed himself.
The evidence for his release is as follows:
1. use of the term "deliverance" in Php_1:19
2. the first class conditional sentence in Php_1:22
3. the Pastoral Epistles do not fit the chronology of Acts
4. Clement of Rome, in his first letter to the Corinthians (a.d. 95), particularly in chapter 5, states that Paul was released from prison and went to the bounds of the west
5. expressed in the introduction to Paul's letters in the Muratorian Fragment
6. expressed in Eusebius' Ecclesiastical Histories, Php_2:22
7. expressed in the sermons of Chrysostom, which mention his later activities
▣ "I do not know which to choose" This term usually means "declare." Paul did not really have the choice concerning his living or dying, but he asserts that God did. However, he was struggling mentally between the two options: (1) one would be beneficial to himself, i.e., a martyr's death or (2) his release would be beneficial to the church because he would have more time to preach, teach, and encourage.
Php_1:23 "I am hard pressed from both directions" The term sunechô means "to be tightly pressed or held together" (cf. Luk_12:50; Luk_19:43) and it shows the intense personal struggle that Paul felt related to his ministry options.
▣ "I desire to depart" The term "desire" is a very strong Greek term often translated "lust," but here it is used in a positive sense of a strong desire.
The term "depart" is a very interesting Greek word that referred to a ship being loosed from its mooring or for a military camp being taken down and moved (cf. 2Ti_4:6). Because of Paul's use of this term in 2Co_5:1; 2Co_5:11, it probably refers to his physical death.
▣ "and be with Christ" The Pharisees had always expected an end-time resurrection, (cf. Job_14:14-15; Job_19:25-27; Dan_12:2). This is evident from many passages in the NT which refer to the Second Coming, the Judgment and the life beyond. However, in this passage, an added insight is brought into the traditional Jewish concept of Hades: when believers die, they do not enter an unconscious sleep or descend to a semi-conscious holding place, but are present with the Lord (cf. Mar_12:26-27; Luk_16:19-31; Luk_23:43; 2Co_5:8). There is much biblical ambiguity in this area. The Bible seems to teach an intermediate conscious, bodiless state (cf. 1Co_15:51-52; 1Th_4:13; 1Th_4:17; Rev_6:9; Rev_20:4). At death believers will be with the Lord but in a limited fellowship and this fellowship will not be fully consummated until Resurrection Day (cf. 1Jn_3:2).
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▣ "for that is very much better" This is a series of three comparatives which shows Paul's exhilaration at the thought of being with Jesus.
Php_1:25 This implies that Paul expected to be released.
▣ "for your progress and joy in the faith" Php_1:25-26 forms one sentence in Greek. If it is true that the term "progress" (cf. 1Ti_4:15) implies a difficult journey, then it is significant that the term "joy," so characteristic of this book, is linked with the difficulty of the Christian life. From other NT passages it becomes obvious that one unique characteristic of the Christian is joy amidst physical problems and persecution (cf. Mat_5:10-12; Rom_5:3; Rom_8:18; 1Th_5:16; Jas_1:2-4; 1Pe_4:12-16).
Php_1:26
NASB "your proud confidence in me may abound in Christ Jesus"
NKJV "your rejoicing for me may be more abundant in Jesus Christ"
NRSV "that I may share abundantly in your boasting in Christ Jesus"
TEV "when I am with you again, you will have even more reason to be proud of me in your life in union with Christ Jesus"
NJB "so that my return to be among you may increase to overflowing your pride in Jesus Christ on my account"
This phrase has two possible objects: (1) Christ or (2) Paul. Were they rejoicing in Christ and the gospel or in Paul's return and ministry among them? The context favors the latter. Paul's ministry would glorify Christ. See Special Topic: Abound (Perisseuô) at Eph_1:8.
DISCUSSION QUESTIONS TO Php_1:1-26
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who are the overseers and deacons? What were their responsibilities?
2. Why was this church so special to Paul?
3. Why is Php_1:6 so significant? How is it related to Php_1:5; Php_1:10?
4. List the things Paul prays for this church.
5. How could Paul's imprisonment further the gospel?
6. What is the identity of the Christian preachers who preached out of jealousy, rivalry and partisanship?
7. Why is Php_1:18 so significant in how we treat denominationalism today?
8. Why is the Holy Spirit called the Spirit of Jesus Christ? What is the significance of this interchange?
9. What does Paul mean by "living is Christ and dying is gain"? How does this apply to your daily, Christian world-view?
10. What happens to the Christian at death?
11. How are problems and joy related to the Christian experience?