Phili 1:12-21 | Barnes | STEP | Verse 12. But I would ye should understand . Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome. He wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably for such reasons as these: (1.) They were tenderly attached to him, and would feel an interest in all that pertained to him. (2.) It was possible that they might hear unfounded rumours about the manner of his treatment, and he wished that they should understand the exact truth. (3.) He had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him. That the things which happened unto me. The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner, Acts chapters 15 thru 18. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact. Have fallen out . Have resulted in. Literally, "have come." Tindal . "My business is happened." The furtherance . The increase, the promotion of the gospel. Instead of being a hinderance, they have been rather an advantage.

Philippians 1:12-21

Verse 12. But I would ye should understand. Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome. He wished them to understand what his circumstances were, and what had been the effect of his imprisonment, probably for such reasons as these:

(1.) They were tenderly attached to him, and would feel an interest in all that pertained to him.

(2.) It was possible that they might hear unfounded rumours about the manner of his treatment, and he wished that they should understand the exact truth.

(3.) He had real intelligence to communicate to them that would be joyful to them, about the effect of his imprisonment, and his treatment there; and he wished them to rejoice with him.

That the things which happened unto me. The accusations against him, and his imprisonment at Rome. He had been falsely accused, and had been constrained to appeal to Caesar, and had been taken to Rome as a prisoner, Acts chapters 15 thru 18. This arrest and imprisonment would seem to have been against his success as a preacher; but he now says that the contrary had been the fact.

Have fallen out. Have resulted in. Literally, "have come." Tindal. "My business is happened."

The furtherance. The increase, the promotion of the gospel. Instead of being a hinderance, they have been rather an advantage. Verse 13. So that my bonds in Christ. Marg., for. The meaning is, his bonds in the cause of Christ. He was imprisoned because he preached Christ, Eph 6:20, and was really suffering because of his attachment to the Redeemer. It was not for crime, but for being a Christian--for had he not been a Christian, he would have escaped all this. The manner of Paul's imprisonment was, that he was suffered to occupy a house by himself, though chained to a soldier who was his guard, Acts 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man always with him, to hear all he said, and to see all that he did? Who could well bear the feeling that he could never be alone--and never be at liberty to do anything without the permission of one too who probably had little disposition to be indulgent?

Are manifest. That is, it has become known that I am imprisoned only for the sake of Christ. Grotius. The true reason why I am thus accused and imprisoned begins to be understood, and this has awakened sympathy for me as an injured man. They see that it is not for crime, but that it is on account of my religious opinions; and the conviction of my innocence has spread abroad, and has produced a favourable impression in regard to Christianity itself. It must have been a matter of much importance for Paul to have this knowledge of the real cause why he was imprisoned go abroad. Such a knowledge would do much to prepare others to listen to what he had to say--for there is no man to whom we listen more readily than to one who is suffering wrongfully.

In all the palace. Marg., "or Caesar's court. Gr., ενολωτω πραιτωριω, in all the praetorium. This word properly denotes the general's tent in a camp; then the house or palace of a governor of a province; then any large hall, house, or palace. It occurs in the New Testament only in the following places: Mt 27:27, where it is rendered common hall; Mk 15:16, rendered pretorium; Jn 18:28,33, 19:9, Acts 23:35, rendered judgment hall; and in Php 1:13. It is employed to denote

(1.) the palace of Herod at Jerusalem, built with great magnificence at the northern part of the upper city, westward of the temple, and overlooking the temple;

(2.) the palace of Herod at Caesarea, which was probably occupied by the Roman procurator; and

(3) in the place before us, to denote either the palace of the emperor at Rome, or the pretorian camp, the head quarters of the pretorian guards or cohorts. These cohorts were a body of select troops instituted by Augustus to guard his person, and have charge of the city. See Rob. Lex. Bloomfield, Rosenmuller, and some others, understand this of the pretorian camp, and suppose that Paul meant to say that the cause of his imprisonment had become known to all the band of the pretorians. Grotius says that the usual word to denote the residence of the emperor at Rome was palatium---palace, but that those who resided in the provinces were accustomed to the word pretorium, and would use it when speaking of the palace of the emperor. Chrysostom says that the palace of the emperor was called pretorium, by a Latin word derived from the Greek. See Erasmus in loc. Calvin supposes that the palace of Nero is intended. The question about the meaning of the word is important, as it bears on the inquiry to what extent the gospel was made known at Rome in the time of Paul, and perhaps as to the question why he was released from his imprisonment. If the knowledge of his innocence had reached the palace, it was a ground of hope that he might be acquitted; and if that palace is here intended, it is an interesting fact as showing that in some way the gospel had been introduced into the family of the emperor himself. That the palace or residence of the emperor is intended here, may be considered at least probable from the following considerations:

(1.) It is the name which would be likely. to be used by the Jews who came up from Judea and other provinces, to denote the chief place of judgment, or the principal residence of the highest magistrate. So it was used in Jerusalem, in Cesarea, and in the provinces generally, to denote the residence of the general in the camp, or the procurator in the cities--the highest representative of the Roman power.

(2.) If the remark of Chrysostom, above referred to, be well founded, that this was a common name given to the palace in Rome, then this goes far to determine the question.

(3.) In Php 4:22, Paul, in the salutation of the saints at Rome to those of Philippi, mentions particularly those of "Caesar's household." From this it would seem that some of the family of the emperor had been made acquainted with the Christian religion, and had been converted. In what way the knowledge of the true cause of Paul's imprisonment had been circulated in the "palace," is not now known. There was, however, close intimacy between the military officers and the government, and it was probably by means of some of the soldiers or officers who had the special charge of Paul, that this had been communicated. To Paul, in his bonds, it must have been a subject of great rejoicing, that the government became thus apprized of the true character of the opposition which had been excited against him; and it must have done much to reconcile him to the sorrows and privations of imprisonment, that he was thus the means of introducing religion to the very palace of the emperor.

And in all other places. Marg., to all others. The Greek will bear either construction. But if, as has been supposed, the reference in the word pretorium is to the palace, then this should be rendered "all other places." It then means, that the knowledge of his innocence, and the consequences of that knowledge in its happy influence in spreading religion, were not confined to the palace, but were extended to other places. The subject was generally understood, so that it might be said that correct views of the matter pervaded the city, and the fact of his imprisonment was accomplishing extensively the most happy effects on the public mind.

(3) "bonds in Christ" "for" (4) "all the palace" "Caesar's court" Php 4:22 (5) "in all other places" "to all others" Verse 14. And many of the brethren. Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity.

In the Lord. In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to designate Christians.

Waxing confident by my bonds. Becoming increasingly bold and zealous in consequence of my being confined. This might have been either

(1.) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or

(2.) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favour setting towards Christianity in consequence of it. Or

(3.) they had had intercourse with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or

(4.) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty. They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success. See Php 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness--θαρσος --on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen and Theophyl. See Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad.

To speak the word without fear. That is, they see that I remain safely, (comp. Ac 28:30,) and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known.

(*) "confident" "growing confident" Verse 15. Some indeed preach Christ even of envy and strife. What was the ground of this "envy and strife" the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favour of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Paul's views were derogatory to the honour of Moses and the law.

And some also of good will. From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble. Verse 16. The one preach Christ of contention. So as to form parties, and to produce strifes among his professed followers.

Not sincerely. Not purely--αγνως--not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty and to stir up strife. They are ambitious men, and they have no real regard for the welfare of the church and the honour of religion.

Supposing to add affliction to my bonds. To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at, liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavoured to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless. Verse 17. But the other of love. From pure motives, and from sincere affection to me.

Knowing that I am set for the defence of the gospel. They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this, "for they know that I lie here for the defence of the gospel." So Piscator, Michaelis, and Endius render it, supposing that the meaning is, that he lay in prison for the defence of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word, κειμαι. It means to lie, and in the perf. pass. to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Paul's chief consolations while he was thus in confinement.

(+) "set" "placed" Verse 18. What then? What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?

Notwithstanding every way. No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be.

Whether in pretence or in truth. Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul.

Christ is preached. They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system; yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact, in any way, may save a soul; but ignorance of it could save none.

And I therein do rejoice. This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Part preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be east into the shade. This may furnish valuable lessons to preachers of the gospel now. When

(1.) we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten.

(2.) When we are unpopular and unsuccessful, we should rejoice that others are more popular and successful--for Christ is preached.

(3.) When we have rivals, who have better plans than we for doing good, and whose labours are crowned with success, we should not be envious or jealousy for Christ is preached.

(4.) When ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice--for they preach Christ. In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for men, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls; and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. Had all Christians, and Christian ministers, the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, "like kindred drops," would mingle into one. Verse 19. For I know that this shall turn to my salvation. Will be a means of my salvation. Whether the effect shall be to turn public favour towards the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well. The word "salvation," here, does not refer to him release from captivity, as Koppe, Rosenmuller, Clarke, and others, suppose; for he was not absolutely certain of that, and could not expect that to be effected by "the supply of the Spirit of Jesus Christ." But the meaning is, that all these dealings, including his imprisonment, and especially the conduct of those who thought to add affliction to his bonds, would be among the means of his salvation. Trying and painful as all this was, yet trial and pain Paul reckoned among the means of grace; and he had no doubt that this would prove so.

Through your prayer. 2Cor 1:11.

And the supply of the Spirit of Jesus Christ. To sustain me, and to cause those happy results to come out of these trials. He needed the same Spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own.

(a) "shall turn" Rom 8:28 (b) "your prayer" 2Cor 1:11 Verse 20. According to my earnest expectation. The word here used occurs but in one other place in the New Testament. See it explained Rom 8:19. The earnest desire and hope which Paul had was not, primarily, that he might be released; but it was that, in all circumstances, he might be able to honour the gospel, living or dying. To that he looked as a much more important matter than to save his life. Life with him was the secondary consideration; the main thing was, to stand up everywhere as the advocate of the gospel, to maintain its truth, and to exhibit its spirit.

That in nothing I shall be ashamed. That I shall do nothing of which I shall have occasion to be ashamed. That in these heavy trials, I may not be left to deny the truth of the Christian religion; that, even before the emperor, I may maintain its principles; and that the dread of death may not lead me to do a dishonourable thing, or in any way so to shrink from an avowal of my belief, as to give me or my friends occasion of regret.

But that with all boldness. By my speaking the truth, and maintaining my principles with all boldness. 2Cor 7:4; Eph 6:19, Eph 6:20.

Christ shall be magnified. Shall be held up to the view of man as the true and only Saviour, whatever becomes of me.

Whether it be by life. If I am permitted to live. He was not yet certain how the case would terminate with him. He had not been put on his trial, and, whether that trial would result in his acquittal or not, he could not certainly know. But he felt assured that, if he were acquitted, the effect would be to honour Christ. He would ascribe his deliverance to his gracious interposition; he would devote himself with new ardour to his service; and he felt assured, from his past efforts, that he would be able to do something that would "magnify" Christ in the estimation of mankind.

Or by death. If my trial shall result in my death. Then, he believed, he would be able to show such a spirit as to do honour to Christ and his cause. He was not afraid to die, and he was persuaded that he would be enabled to bear the pains of death in such a manner as to show the sustaining power of religion, and the value of Christianity. Christ is "magnified" in the death of Christians, when his gospel is seen to sustain them; when, supported by its promises, they are enabled to go calmly into the dark valley; and when, in the departing moments, they confidently commit their eternal all into his hands. The effect of this state of feeling on the mind of Paul must have been most happy. In whatever way his trial terminated, he felt assured that the great object for which he lived would be promoted. Christ would be honoured, perhaps, as much by his dying as a martyr, as by his living yet many years to proclaim his gospel, tie was, therefore, reconciled to his lot. He had no anxiety. Come what might, the purpose which he had most at heart would be secured, and the name of the Saviour would be honoured.

(c) "ashamed" Rom 5:5 (d) "as always" Eph 6:19,20 (e) "whether it be life" Rom 14:7,8 Verse 21. For to me to live is Christ. My sole aim in living is to glorify Christ. He is the supreme End of my life, and I value it only as being devoted to his honour. Doddridge. His aim was not honour, learning, gold, pleasure; it was to glorify the Lord Jesus. This was the single purpose of his soul--a purpose to which he devoted himself with as much singleness and ardour as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition. This implied the following things:

(1.) A purpose to know as much of Christ as it was possible to know--to become as fully acquainted as he could with his rank, his character, his plans, with the relations which he sustained to the Father, and with the claims and influences of his religion. See Php 3:10, Eph 3:19. Comp. Jn 17:3.

(2.) A purpose to imitate Christ--to make him the model of his life. It was a design that his Spirit should reign in his heart, that the same temper should actuate him, and that the same great end should be constantly had in view.

(3.) A purpose to make his religion known, as far as possible, among mankind. To this Paul seriously gave his life, and devoted his great talents. His aim was to see on how many minds he could impress the sentiments of the Christian religion; to see to how many of the human family he could make Christ known, to whom he was unknown before. Never was there a man who gave himself with more ardour to any enterprise, than Paul did to this; and never was one more successful, in any undertaking, than he was in this.

(4.) It was a purpose to enjoy Christ. He drew his comforts from him. His happiness he found in communion with him. It was not in the works of art; not in the pursuits of elegant literature; not in the gay and fashionable world; but it was in communion with the Saviour, and in endeavouring to please him. Remark,

(1.) Paul never had occasion to regret this course. It produced no sadness when he looked over his life. He never felt that he had had an unworthy aim of living; he did not wish that his purpose had been different when he came to die.

(2.) If it was Paul's duty thus to live, it is no less that of every Christian. What was there in his case that made it his duty to "live unto Christ," which does not exist in the case of every sincere Christian on earth? No believer, when he comes to die, will regret that he has lived unto Christ; but how many, alas! regret that this has not been the aim and purpose of their souls?

And to die is gain. Comp. Rev 14:13. A sentiment similar to this occurs frequently in the Greek and Latin classic writers. See Wetstein, in loc., who has collected numerous such passages. With them, the sentiment had its origin in the belief that they would be freed from suffering, and admitted to some happy world beyond the grave. To them, however, all this was conjecture and uncertainty. The word gain, here, means profit, advantage; and the meaning is, there would be an advantage in dying above that of living. Important benefits would result to him personally, should he die; and the only reason why he should wish at all to live was, that he might be the means of benefiting others, Php 1:24,25. But how would it be gain to die? What advantage would there be in Paul's circumstances? What in ours? It may be answered, that it will be gain for a Christian to die in the following respects:--

(1.) He will be then freed from sin. Here it is the source of perpetual humiliation and sorrow; in heaven he will sin no more.

(2.) He will be freed from doubts about his condition. Here the best are liable to doubts about theft personal piety, and often experience many an anxious hour in reference to this point; in heaven, doubt will be known no more.

(3.) He will be freed from temptation. Here, no one knows when he may be tempted, nor how powerful the temptation may be; in heaven, there will be no allurement to lead him astray; no artful, cunning, and skilful votaries of pleasure to place inducements before him to sin; and no heart to yield to them, if there were.

(4.) He will be delivered from all his enemies--from the slanderer, the calumniator, the persecutor. Here the Christian is constantly liable to have his motives called in question, or to be met with detraction and slander; there, there will be none to do him injustice; all will rejoice in the belief that he is pure.

(5.) He will be delivered from suffering. Here he is constantly liable to it. His health fails, his friends die, his mind is sad. There, there shall be no separation of friends, no sickness, and no tears.

(6.) He will be delivered from death. Here, death is ever nigh--dreadful, alarming, terrible to our nature There, death will be known no more. No face will ever turn pale, and no knees tremble, at his approach; in all heaven there will never be seen a funeral procession, nor will the soil there ever open its bosom to furnish a grave.

(7.) To all this may be added the fact, that the Christian will be surrounded by his best friends; that he will be reunited with those whom he loved on earth; that he will be associated with the angels of light; and that he will be admitted to the immediate presence of his Saviour and his God? Why, then, should a Christian be afraid to die? And why should he not hail that hour, when it comes, as the hour of his deliverance, and rejoice that he is going home? Does the prisoner, long confined in a dungeon, dread the hour which is to open his prison, add permit him to return to his family and friends? Does the man in a foreign land, long an exile, dread the hour when he shall embark on the ocean to be conveyed where he may embrace the friends of his youth? Does the sick man dread the hour which restores him to health? the afflicted, the hour of comfort? the wanderer at night, the cheering light of returning day? And why, then, should the Christian dread the hour which will restore him to immortal vigour; which shall remove all his sorrows; which shall introduce him to everlasting day? "Death is the crown of life:

Were death denied, poor man would live in vain;

Were death denied, to live would not be life;

Were death denied, even fools would wish to die.

Death wounds to cure; we tall; we rise; we reign !

Spring from our fetters; hasten in the skies;

Where blooming Eden withers in our sight.

Death gives us more than was in Eden lost.

The king of terrors is the prince of peace."

Night Thoughts, iii.