New Testament Reflections: Phil 1:12-18

Philippians 1:12-18

Paul's Situation and Cause for Rejoicing

Text and Translation

Now I want you to know, brothers, that my circumstances have
rather turned out into advancement of the gospel,
12 Γινωσκειν δε υμας βουλομαι, αδελφοι, οτι τα κατ εμε μαλλον
εις προκοπην του ευαγγελιου εληλυθεν

so that my chains have become manifest, among the whole
Praetorian [guard] and all the rest, that they are in Christ.
13 ωστε τους δεσμους μου φανεπους εν Χριστος γενεσθαι εν
ολω τω πραιτωριω και τοις λοιποις πασιν

And the majority of the brothers, having become confident
in the Lord by my chains, to a greater degree dare fearlessly
to speak the word.
14 και τους πλειονας των αδελφων εν κυριω πεποιθοτας
τοις δεσμοις μου περισσοτερως τολμαν αφοβως τον
λογον λαλειν

Some, on the one hand, even through envy and strife;
some, on the other hand, even through goodwill preach Christ
15 τινες μεν και δια φθονον και εριν, τινες δε και δι ευδοκιαν
τον Χπιστον κηρυσσουσιν

The ones, on the one hand, out of love, having come to know
that I am laid out for a defense of the gospel
16 οι μεν εξ αγαπης, ειδοτες οτι εις απολογιαν του
ευαγγελιου κειμαι

The ones, on the other hand, out of selfish ambition proclaim
Christ; not with pure motive, thinking to stir up trouble
in my chains.
17 οι δε εξ εριθειας τον Χριστον καταγγελλουσιν,
ουχ αγνως, οιομενοι θλιψιν εγειρεν τοις δεσμοις μου

For what then [am I concerned]? Only that in every way,
whether in pretext or in truth, Christ is proclaimed,
and in this I rejoice. But also I will rejoice.
18 Τι γαρ; πλην οτι παντι τροπω, ειτε προφασει ειτε
αληθεια, Χριστος καταγγελλεται, και εν τουτω χαιρω.
Αλλα και χαρησομαι

Commentary
1:12 The great apostle, the one commissioned and designated as the “apostle to the gentiles,” has ended up in prison due to the preaching of the gospel. What can such an event mean for the church? After all, if the greatest evangelist has been silenced and is no longer available to proclaim the gospel, what will become of the cause of Christ? Under the present circumstances, it is understandable how those in Philippi may have fallen prey to despair upon hearing the news of how things have turned out for Paul. If Paul has been thrown into prison, what will become of the rest of us? And what will become of the gospel itself? Paul’s evaluation of the situation is starkly contrasted: Now I want you to know, brothers, that my circumstances have turned out rather for the advancement of the gospel. The gospel cannot be stifled; nor can the minister of the gospel be silenced. Just when the forces of darkness seem to have made their boldest inroad against the gospel of Christ, we find that the cause of the gospel has rather been advanced.

1:13 But advanced in what way, exactly? First, it has become clear that Paul’s chains are in Christ. For a time, Christianity enjoyed the status of religio licita (legal religion) by virtue of its association with Judaism, which had legal status in Rome. However, once it became clear that this was not the same religion, the Roman authorities (who had previously dismissed the charges of the Jews against Christians as mere conflicts over interpretations within Judaism, Acts 25:19) began to imprison Christians, in many cases on trumped-up charges. Only Caesar was “Lord and Savior” (an official title reserved at that time for Nero), and to proclaim another Lord and Savior was treason.

In fact, it is likely that Paul’s own imprisonment was based on the pretense of a false charge made against him, since it is only after his imprisonment, and after he has been able to clarify his position to his jailors, that his chains have become manifest [that they are] in Christ. That is to say, Paul has not been imprisoned for committing murder, robbery, or some other crime. Rather, he is there for his commitment to Christ and the gospel; and those in charge of guarding him (the whole Praetorian) have come to realize that, as well as all the rest—likely a reference to everyone else involved in processing his case. Indeed, there is rich irony to what has happened. From Paul’s closing in 4:22—“All the saints greet you, especially those of Caesar's household”—it would seem that some involved in Paul’s legal case have already come to believe in Christ through Paul’s testimony and are now counted among the Christian brothers! Nero has therefore been thwarted. His purpose in putting Paul in prison was to put an end to Christianity by silencing its most vocal proponent, and thereby to put down the threat of a competing “Lord and Savior.” But Nero could not have anticipated the adverse consequences such a course of action would yield, primarily because he knew neither the power of the gospel nor Paul. Putting Paul in a Roman prison placed Paul in the very center of Caesar’s household, making the threat of garnering allegiance to another Lord and Savior even more ominous than before because now the enemy had made its way into the camp and was converting Caesar’s own household!

1:14 The second evidence Paul give that the gospel has been advanced is that most of the brothers, having become emboldened in the Lord by my chains, dare to a greater degree to speak the word fearlessly. Whatever deterrent Nero thought it would be to throw Paul into prison backfired. No doubt Nero assumed if he could take out the ringleader, all the others would simply admit defeat and their efforts would come to nothing. There is little that motivates the true followers of Christ to become refreshed, re-invigorated, and re-inspired; and to re-double their efforts in advancing the gospel more than news of the persecution or martyrdom of a Christian who has made Christ and the gospel his priority. That’s why reading Foxe’s Book of Martyrs encourages so many in the faith. That’s why the stories of modern martyred missionaries (Jim Elliot and the like) move us and act as catalysts for re-commitment to what’s really important in Christian life—Christ and his gospel. In a similar way, news of Paul’s imprisonment had emboldened the Christians in Rome to speak the word even more fearlessly than before.

1:15-17: Here Paul identifies two groups of people who preach Christ: (1) Some do so through envy and strife; (2) some do so through goodwill. The latter group does so out of love; the former out of selfish ambition. It is easy enough to determine who comprises the latter group; those who love and support Paul in his ministry, and who know he is laid out for a defense of the gospel. Paul’s entire life is here pictured as being “laid out,” and that in the service of the gospel, specifically to “defend” (apologia) it. Of course, this is the “life laid out” for every minister of the gospel, and every minister is charged with and responsible for that same task, whether he realizes it or not. That is, in fact, what it means to be a minister of the gospel. But in Paul’s case, that defense had reached the highest court in the land. He was now on trial for preaching the gospel, and his “defense” would soon be given before the highest official in the land. For Paul, this is not some series of unfortunate circumstances; it is rather the very fulfillment of his purpose on this earth. What others might interpret as the worst thing imaginable, Paul views as the greatest possible opportunity. He will soon have the captive ear of Caesar himself, and he will present the gospel to him and to his minions!

But what of the other group? Just who comprises the former group? Who exactly are these people who proclaim Christ through “envy and strife,” and through “selfish ambition,” and who oppose Paul and his ministry? The options are (1) they are misguided Christians, and (2) they are false teachers.

Some have contended that these are true Christians who are spiritually immature, and who have simply failed to appreciate Paul’s ministry. Support for this view falls along the following evidence. First, the immediate context favors it. This passage comes on the heels of v. 14, which refers unequivocally to the “brothers” who have become emboldened to speak the word more fearlessly than before. Paul then subcategorizes these brothers into two groups: some who are “speaking the word” through strife, and some who are “speaking the word” through goodwill. Second, Paul concludes in v. 17 with (in essence) “What does it matter as long as Christ is preached”?”—a statement that is incongruous with Paul’s sentiments elsewhere regarding false teachers.

As strong as this evidence appears at first blush, this view falters due to its inability to answer a glaring question about motivation and method. Paul informs us in v. 17 that those in the insincere group proclaim Christ out of selfish ambition in the hopes of stirring up trouble for Paul in his chains. But just how their preaching of the gospel might stir up trouble for Paul is not clear. In other words, if Paul has been thrown into prison for openly preaching the gospel, then it follows that anyone else who openly preaches the gospel places himself (not Paul)in danger of that same fate. It would be he himself who would be liable to “trouble.”

It is more likely that Paul has false teachers in mind. The remote context identifies the presence of false teachers more than once. In 3:2, Paul warns the Philippians “Beware of the dogs, beware of the evil workers, beware of the false circumcision,” and then gives us a lengthy lesson on the futility of pursuing the righteousness through Jewish law. He alludes to this same group later in the chapter when speaking of those who are “enemies of the cross of Christ” (3:18-19). It seems evident from his description and counter explanation in this chapter that Paul is referring to the same group of Judaizers that troubled many first-century churches, not least the Galatian church (see also 2 Corinthians 11). It seems justified, then, to think Paul has this same group in mind in chapter one.

But if indeed the false teachers are in mind, how can Paul “rejoice” that they are proclaiming a perversion of the gospel? Isn’t this at odds with the Paul we know; the Paul who unequivocally condemned anyone who would dare preach a distorted version of the gospel (Gal 1:8-10)? The difficulty is immediately resolved once we realize that this “proclamation” (καταγγελλω; κηρυσσω) is not precisely the same thing as evangelism (ευαγγελλιζω). These men are Paul’s enemies; and they are contributing to his trouble in prison by trumping up charges against him. The most effective way for the Judaizers to do that would be to make a clear distinction in the minds of Paul’s captors between the religio licita that they (by virtue of their association with Judaism) enjoyed, and the religio illicita that Paul was advocating; rigorously detailing the differences between what they teach and what Paul teaches, to wit: “Do you realize Paul actually teaches that all one must do to be saved is to believe in Jesus, and that there is no necessity in keeping Jewish law? Why that’s not the religio licita of Judaism!”

1:18 As much as this testimony worked against him in prison, Paul could not be happier. On the positive side, the “brothers” were preaching the gospel in truth, a phrase that acts as another telling point against the view that those in the “selfish ambition” group were Christians. Paul does not use the word we might expect if the opposing group are Christians who were preaching the true gospel, but from insincere motives. In that case, we might expect Paul to say something like “whether from false motives or true” (NIV), calling into question to the motive of such people, but not the content of what they are saying. Instead, Paul says “whether in pretense or in truth” (NASB; αληθεια, not αληθης), signifying that while one group’s gospel is “in truth,” the other’s is not. As much as this constitutes the negative side of things, Paul is still happy to let them do it. Unlike other situations in which the Judaizers masqueraded as Christians (when attempting to make inroads into the church), they were now drawing the same detailed distinctions between their teaching and Paul’s that Paul was accustomed to making in order to expose their perverse gospel. They were now doing his work for him; and in the process they were inadvertently communicating the true gospel. No wonder Paul can exclaim I rejoice; and I will rejoice!

New Testament Reflections: Phil 1:7-11

Philippians 1:7-11

Prayers and Thanksgiving (continued)

Text and Translation

Just as it is right/just for me to think this concerning all of you
καθως εστιν δικαιον εμοι τουτο φρονειν υπερ παντων υμων

because I have you in my heart, in my bonds/chains
δια το εχειν με εν τη καρδια υμας, εν τε τοις δεσμοις μου

and in the defense and confirmation of the gospel
και εν τη απολογια και βεβαιωσει του ευαγγελιου

[you are all] fellow partakers with me of the grace
συνκοινωνους μου της χαριστος παντας υμας οντας

For God is my witness how I long for all you
μαρτυς γαρ μου ο θεος ως επιποθω παντας υμας

with [the] affection of Christ Jesus
εν σπλαγχνοις Χριστου Ιησου

And this I pray, that your love yet more
και τουτο προσευχομαι, ινα η αγαπη υμων ετι μαλλον

and more may abound in full knowledge and all insight
και μαλλον περισσευη εν επιγνωσει και παση αισθησει

with the result that you discern the superior things
εις το δοκιμαζειν υμας τα διαφεροντα

in order that you might be pure and blameless for [the] Day of Christ
ινα ητε ειλικρινεις και απροσκοποι εις ημεραν Χριστου

filled with [the] fruit of righteousness, that which is through Jesus Christ,
πεπληρωμενοι καρπον δικαιοσυνης τον δια Ιησου Χριστου,

into glory and praise of God.
εις δοξαν και επαινιν θεου

Commentary
1:7 Paul’s confidence that the Philippian church is a genuine work of God stems from (“because I have you in my heart”), and is in direct proportion to (“just as it is right for me to think this”) his love for them. It is right for Paul to think the way he does because, after all, he has them in his heart. And what is the content of these thoughts? Namely, that they are fellow partakers of grace. The definite article here (lit., “the grace”) is likely intended to refer back to his mention of their “participation in the gospel” in v. 5. Here it becomes clear that this is no idle “inclusion,” but a “participation” that is active in helping Paul both in [his] chains, and in his defense and confirmation of the gospel. What the Philippians have done to help Paul in his chains, not stated explicitly until 4:10-19 (though alluded to in 2:25), is to provide for his physical needs. Unlike modern times, when one was imprisoned in a Roman jail he was still responsible for arranging his own means of sustenance, typically through family and friends. The Philippians proved to be such friends, and (as Paul will reveal in 4:15-16) not only in this circumstance.

Although the New Testament writers know nothing about a “church tithe,” they do speak in detail about the virtues of monetary giving. There are two main purposes for giving in the New Testament. The first, providing for the needs of the saints, is not only our responsibility before God (2 Corinthians 8—9), but in many respects is definitional of what it means to know Christ. In the context of distinguishing between a dead faith and a saving faith, James writes:

If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that? (Jas 2:14-17).

John makes a similar point when he writes:

But whoever has the world's goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth (1 Jn 3:17-18).

Yet in the case of Paul and the Philippians there is more at stake than meeting the material needs of the saints. Paul is a minister of the gospel, and as such is “entitled” to support (1 Cor 9:1-14; “the Lord has commanded that those who preach the gospel should receive their living from the gospel”). In a world such as first-century Rome where itinerate Christian evangelists carried the gospel from city to city with little prospect of obtaining employment, it was absolutely necessary that the church support such efforts. Little has changed in that regard. Missionaries (the modern-day equivalent of evangelists and apostles) still need support, and the church is still obligated to provide it. Yet to contribute to such a cause is not merely passively to support another’s ministry; it is tantamount rather to becoming a coworker in the gospel. John himself indicates as much when commending Gaius for supporting such as these:

For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, that we may be fellow workers with the truth (3 John 7-8).

1:8 In v. 7 Paul had mentioned that he holds the Philippians “in [his] heart.” He now wants to make clear this was no idle thought or throw-away phrase: God himself is Paul’s witness of his intense love for the Philippians. Indeed, he longs for them with an affection (the Greek lacks the definite article) that has its very source in Christ Jesus. The heart of a true pastor or overseer could scarcely be expressed better. To “long for” the church with an affection that springs from one’s relationship to Christ is what characterizes every true leader in the church. The heart of the leader is fixed on the church’s well being and spiritual growth. That much is directly implied by what Paul says next.

1:9 And this I pray. Paul’s affection for the Philippian church wells up into a prayer for them. Whether this is a prayer commonly prayed by Paul for the Philippians, or one that he is composing in the moment, is not entirely certain, though the former idea is probably in mind. Paul’s prayers are characteristically “lofty” in comparison to our modern-day counterparts. With the exception of the necessities of life (food, shelter, clothing), mundane requests are nearly entirely absent from the host of Paul’s prayers in the New Testament. It is not Pauline to pray for Aunt Betsy’s broken leg, or the Johnson family’s cat, or the local sports team. Even the most cursory perusal of his letters will reveal that Paul’s prayers are far more ambitious and daring. The content of this particular prayer? that your love may abound yet more and more in full knowledge and all insight. Love must abound in the Christian; yet it must be tempered by “full knowledge” (epignoskei; the preposition in compound intensifies “knowledge”; cp. NASB’s “real knowledge”), and by “all insight” (or “discernment”). In other words, love can never ultimately stand on its own. Without “knowledge” love lacks direction; without “insight/discernment” it is unwise.

1:10 The intended result of this “abounding” is the ability to discern the superior things. The NIV’s “to discern what is best” does not quite capture Paul’s intent, inasmuch as that translation suggests something limited to the immediate context (in which case the “best” is never finally identified). What Paul has in mind, rather, is a theme that he will repeat time and again in the ensuing chapters of this letter. The “superior things,” we will discover, is a way of thinking that elevates the believer to a higher place; a place where personal ambition is excluded, where the prevailing exercise is to “know Christ,” where the manner of living is as a bright star in an otherwise dark universe, where personal status is exchanged for suffering, where the gospel is all encompassing, and where one views himself as a mere vessel to be used up and disposed of at Christ’s good pleasure.

Achieving the goal of this mindset (as lofty a pursuit that doubtless is) is not an end to itself. The overarching goal is that you might be pure and blameless, and that for [the] Day of Christ. The theme of becoming “pure and blameless” occurs often in the New Testament, and is usually associated with an eschatological reality more so than a current one. Hence, Paul informs the Corinthians, who are far from “blameless” in any practical sense, that when Christ is revealed from heaven, he will “confirm [them] to the end, blameless in the day of our Lord Jesus Christ” (1 Cor 1:8). Paul tells the Ephesians that we were chosen for that very purpose, “that we should be holy and blameless before Him” (Eph 1:4). He also informs them that the church collectively will, in the end, be presented to Christ as a “radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Eph 5:27; NIV). The very reason Christ has reconciled us through his death is so that he might “present you before Him holy and blameless and beyond reproach” (Col 1:22). Indeed, our final status before Christ is described in just those terms: “Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy” (Jude 24).

Yet, what is said to be true of us at Christ’s coming is nevertheless presented to us as something to strive for even in the present age. It is because of our eschatological hope of the “new heavens and a new earth” that Peter finds opportunity to exhort his readers: “Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless” (2 Pet 3:14). Paul likely has something similar in mind here (and in 2:15). In our adoption of a Christ-centered mindset (“the superior things”) is the ability to live in the present what we will become at the coming of Christ: pure and blameless.

1:11 Striving for such a goal is accompanied by (or perhaps tantamount to) being filled with [the] fruit of righteousness. A question arises here as to whether the word “righteousness” is to be taken in its forensic sense or its practical sense. The issue is compounded by the inclusion of the modifying phrase “through Jesus Christ.” Does this modify “righteousness” or “fruit”? The Greek makes it clear that it is the “fruit” that is through Jesus Christ, not the “righteousness” as such. On the other hand, the phrase “fruit of righteousness” may be epexegetic, or explanatory (“the fruit that is righteousness”); in which case the “righteousness” may be forensic (see 3:9 where "righteousness" is indeed Christ’s, and ours forensically). It seems best in this context, however, to view righteousness in its practical sense, and the “fruit” (i.e., good deeds) as that which flows from one who has “discerned the superior things” and who has adopted the Christ-centered mindset. All of this is, of course, to the glory and praise of God, who is the ultimate source of any good deeds in the Christian life.