The Grace Commentary – Your free verse-by-verse Bible commentary Philippians 1

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Philippians 1:1

Paul and Timothy, bond-servants of Christ Jesus,
To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons:

(a) Paul had two names. As a Jew, he went by his Hebrew name, Saul, and as an apostle to the Gentiles he went by his Roman name, Paul (Acts 13:9). Young Saul had been a Pharisee of Pharisees, and a persecutor of the church (Php. 3:5–6). But after a life-changing encounter with the Lord on the road to Damascus, he became the apostle of grace and the author of most of the New Testament epistles.

Paul wrote his letter to the Philippians while he was under house arrest in Rome in the early AD60s (see entry for Php. 1:7). Philippians is one of his four so-called “prison letters.” The others are Ephesians, Colossians, and Philemon.

(b) Timothy was with Paul in Rome and Paul acknowledges him as a co-sender of this letter. Paul considered Timothy a spiritual son, a brother in the Lord, and a true partner in the gospel (see entry for 1 Tim. 1:2).

(c) Bond-servants of Christ Jesus. In several of his letters Paul introduces himself as a bond-servant or slave (doulos) of Christ (Rom 1:1, Gal 1:10, Tit 1:1). In the New Testament, the word slave has a broad meaning. A slave can be a high official in the service of a king (Matt. 18:23). Yet this manner of introduction has led to confusion among some believers. Am I a son or servant of God?

We are not slaves. We are the free sons of God (Gal. 4:6, 5:1). Like the Son of God who took the form of a bond-servant (Php. 2:7), we are the sons who serve. We serve in the name of Christ so that the orphans of this world might come to know their heavenly Father. See entry for Rom. 1:1.

(d) Saints. Christians. The word “saint” in popular culture is often used to describe a certain kind of person (e.g., a kind person, a miracle worker). But in the New Testament, the word “saint” describes a new kind of species, namely the new creation (2 Cor. 5:17, Gal. 3:28). A saint is someone who has died, been buried, and raised to new life with Christ (Rom. 6:3–5, Eph. 2:5–6). A saint is no longer part of Adam’s family, but has become a member of God’s family and a co-heir with Christ (Rom. 8:17, Eph. 2:19, 3:6). Throughout the New Testament, Christians are consistently referred to as saints (see entry for Acts 26:18).

(e) In Christ Jesus. There are no saints outside of Christ Jesus and no sinners in Christ Jesus, for all who are in Christ have been sanctified by Christ (1 Cor. 6:11, Heb. 10:10). If you are in Christ, you are a saint. Sanctification is one of the many blessings we enjoy as a result of being in union with Christ the Holy One.

(f) Philippi was probably the first city in Europe to respond to the gospel of Christ. Although the gospel may have been carried to Greece and Rome by others, Paul’s visit to Philippi, which occurred around AD50–52, was the first recorded instance of the gospel being preached in Europe.

(g) Overseers. The original noun (episkopos), which is sometimes translated as “guardian”, describes someone who watches over the church (1 Pet. 2:25). Like a pastor or shepherd, an overseer has been entrusted with caring for the flock (1 Pet. 5:2).

(h) Deacons. The original noun (diakonos) means “servant” (e.g., Rom. 16:1, 1 Tim. 4:6), and is sometimes translated as “minister” (e.g., Eph. 3:7, Col. 1:25). Jesus used the word to describe those who serve in the kingdom (Matt. 20:26, 23:11, John 12:26). Those who minister do so in the name of the Servant King (Mark 10:45, Php. 2:5–7).

Philippians 1:2

Grace to you and peace from God our Father and the Lord Jesus Christ.

(a) Grace to you and peace. As is his habit, Paul opens his letter with a gracious salutation. Grace encompasses all the blessings of God, while peace is the fruit of receiving his grace. Someone who relies on their works instead of his grace will have little peace because there is always more to be done.

(b) Peace from God. True and lasting peace comes from the God of peace (Rom. 15:33). We receive his peace by putting our faith in Jesus, the Prince of Peace (Rom. 5:1). His peace brings freedom from worry and rest for our souls.

(c) God our Father. Like Jesus before him, Paul revealed a God who loves you like a father (John 17:23). God is not just the Father of Jesus (Eph. 1:3), but he is “our Father” who loves us and calls us his own.

(d) Lord. The original noun (kyrios) means the One who is supreme above all rule, authority, power, and dominion (Eph. 1:19).

Paul was imprisoned when he wrote this letter (Php. 1:7), yet he insisted that Jesus Christ remained Lord above all. Paul refers to Jesus as Lord fifteen times in this short letter (Php. 1:2, 14, 2:11, 19, 24, 29, 3:1, 8, 20, 4:1, 2, 4, 5, 10, 23). To declare Jesus as Lord is to say, “He is greater than my circumstances, and in him I will trust.”

(e) Jesus Christ. To refer to Jesus as “Christ” is to recognize that he is the prophesied Messiah or Rescuer (John 1:41). The word “Christ” means “anointed one.” Paul referred to Jesus as Christ repeatedly in all his letters (Rom. 1:4, 1 Cor. 1:1, 2 Cor. 1:2, Gal. 1:3, Eph. 1:2, Php. 1:2, Col. 1:1, 1 Th. 1:1, 2 Th. 1:2, 1 Tim. 1:16, 2 Tim. 2:8, Tit. 3:6, Phm. 1:3). In this letter, he calls Jesus “Christ” more than three dozen times.

Philippians 1:3–4

I thank my God in all my remembrance of you, always offering prayer with joy in my every prayer for you all,

(a) Thank. Paul was grateful for his Christian friends, especially those he considered partners in the gospel (see next verse). He thanked God for the Philippians, the Romans (Rom. 1:8), and the Thessalonians (1 Th. 1:2).

(b) Remembrance of you. Every time the Philippians came to mind, Paul was stirred with joyful gratitude.

(c) Prayer is conversing with God. Prayer may take a variety of forms (supplication, intercession, praying in a tongue, etc.), but it is usually accompanied with thanksgiving (Php. 4:6).

(d) Joy. Cheerful gladness and delight.

Paul’s joy came from several sources. He rejoiced knowing that the message of Christ was bearing fruit. “Christ is proclaimed, and in this I rejoice” (Php. 1:18). His joy also came from the Philippians’ partnership in the gospel (Php. 1:3–5, 2:1–2). He called the beloved Philippians “my joy and crown” (Php. 4:1). But ultimately his joy came from knowing Christ. “Rejoice in the Lord” (Php. 3:1, 4:4, 10).

Philippians 1:5

in view of your participation in the gospel from the first day until now.

(a) Participation. The original noun (koinōnia) is sometimes translated as “fellowship” (e.g., Php. 2:1, 3:10), but the context implies something more akin to “partnership.” Paul considered the Philippians partners in the business of proclaiming the gospel of God’s grace (see Php. 1:7, 4:10, 14–18).

(b) The gospel. The original noun (euangelion) means good news or good tidings. It does not mean bad news. By definition, any gospel that leaves you fearful of an angry and judgmental God is no gospel at all. The good news reveals the love and power of God. It does this by proclaiming Jesus Christ, God’s Son, who conquered death and who now lives to intercede for you (Rom. 8:34). Because Christ lives, you can have peace and joy and no fear of death (Heb. 2:14–15). The gospel declares that God will supply everything you need—forgiveness, acceptance, salvation, righteousness, eternal life—from the abundant provision that is ours in Christ (Php. 4:19).

The word “gospel” appears nine times in the letter to the Philippians, more than in any of Paul’s other letters (Php. 1:5, 7, 12, 16, 27, 2:22, 4:3, 15). (The word also appears nine times in Romans.) The gospel is good news for all people, including Christians. The gospel is not just an invitation into the kingdom. (“Repent and believe the good news.”) It’s a declaration or manifesto of the new life we have in Christ. It is through the gospel of Christ that we come to know Christ and grow in Christ.

Philippians 1:6

For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.

(a) I am confident. “I am fully convinced.” What wonderful news for imperfect believers. You can be confident that the good work God began in you, he will see through to completion. You are not perfected by your good works, but by his good work.

(b) Good work. The great and glorious work that God is doing in your life is this: he is bringing forth your eternal identity. This is not a repair job, but a new work of creation. In Christ, you are already new. The part that remains to be done is for you to fully grow into the person you are in him. This growth is brought about through the supernatural power of God (Col. 2:19).

Saint, you do not need to worry about being half-finished or half-saved when the Lord returns. What God has begun in you he will finish, and he will bring you safely to his heavenly kingdom (1 Cor. 1:8, 2 Tim. 4:18). He will never give up on you or write you off as a lost cause.

The new creation has three kinds of change: In the beginning, there is the new birth that happens when we are born again and put into Christ. In the end, there is the sudden transformation that will take place when Jesus returns and we are clothed with resurrection bodies. In between these two events, there is the ongoing change of spiritual growth. It is this process of becoming more like Christ that is being described here.

(d) The day of Christ Jesus refers to the final coming when the Son of Man is revealed from heaven with his mighty angels (Luke 17:30, 2 Th. 1:7). On that great and glorious day, the Lord will bring justice and peace to the cosmos, and heaven and earth will be reunited under his headship (Eph. 1:10 Col. 1:20).

The day of Christ Jesus is sometimes referred to as the day of the Lord (Acts 2:20, 1 Th. 5:2, 2 Pet. 3:10), the day of God (2 Pet. 3:12), the day of visitation (1 Pet. 2:12), the day of redemption (Eph. 4:30), the day of judgment (Matt. 10:15, 2 Pet. 2:9, 3:7, 1 John 4:17, Jude 1:6), and the day of eternity (2 Pet. 3:18).

Further reading: “90 scriptures about the final coming of Jesus”

Philippians 1:7

For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me.

(a) It is only right. “Because you are always in my heart, it is no wonder that I have such joy and thankfulness when I pray for you” (Php. 1:4). The Philippians might have blushed to hear the great apostle saying, “I thank God for you and I rejoice over you” (verses 3 and 4). Paul insists that he can’t help himself. He is thankful for their partnership (this verse) and genuinely fond of them (next verse).

(b) Imprisonment. When Paul wrote this letter, he was living under house arrest in Rome as described in Acts 28:14–31. (Note the references to Caesar’s household (Php. 4:22).) Some scholars believe that Paul wrote the letter while imprisoned in Caesarea or Ephesus, but the evidence for this is weak.

While visiting Jerusalem, Paul had been arrested on trumped-up charges of inciting a riot (Acts 21:30–33). Paul spent the next two years (Acts 24:27) cooling his heels in a Judean prison. When it became apparent that the corrupt governor would not release him without a bribe (Acts 24:26), Paul exercised his right as a Roman citizen to appeal to Caesar (Acts 25:11). He was shipped off to Rome to await trial. For a further two years, Paul was subject to the custodia militaris, or military custody, whereby Roman citizens lived under the constant supervision of a Roman soldier. During this time Paul was chained to a guard (Acts 28:16, 20).

Under this arrangement, Paul lived in a rented house where he was able to receive visitors, preach the gospel, and write letters. In this way the gospel went out from his house to all corners of the world (Acts 28:31, Php. 1:12). What happened next remains a mystery, but it seems that Paul was set at liberty. Later he was arrested again, possibly at Troas (2 Tim. 4:13). Writing in Church History (2.22.8), Eusebius records that Paul was executed during the later years of Emperor Nero.

(c) The defense and confirmation of the gospel. “We are partners whether I am chained in prison, or whether I am at liberty preaching the gospel.”

(d) The gospel that Paul preached was the gospel of Christ a.k.a. the gospel of grace (see entry for Acts 20:24). By believing the gospel, the Philippians had become partakers or co-participants of the grace of God.

(e) Partakers. The original noun (sygkoinōnos) means “co-participant” or “joint-partner.” It’s another one of Paul’s partnership words (see Php. 1:5). He is saying, “We are partners in grace.” We are all mutually dependent on the grace of God. Like the various parts of a body, every Christian is joined to the Lord and to each other (Eph. 3:6). None of us stands alone. What happens to one affects the others (1 Cor. 12:26).

(f) Grace captures the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life. Grace is supernatural aid that empowers you to be who God made you to be.

Grace is what makes the good news good news. A gospel without grace is no gospel at all, for it is grace that saves us (Acts 15:11, Eph. 2:8, 2 Tim. 1:9), forgives us (Eph. 1:7), justifies us (Rom. 3:24, Tit. 3:7), declares us righteous (Rom. 5:17, 2 Cor. 5:21), and raises us to new life (Eph. 2:5). Grace is what makes life worth living.

Philippians 1:8

For God is my witness, how I long for you all with the affection of Christ Jesus.

(a) God is my witness. “God knows how much I love and miss you all.”

(b) Affection of Christ. “I feel for you as strongly as the Lord does.”

Philippians 1:9

And this I pray, that your love may abound still more and more in real knowledge and all discernment,

(a) Your love may abound. Since the word for love (agape) is uniquely associated with the love that comes from God (1 John 4:7), we can read this as, “I pray that you would grow beyond all measure in the love of God.”

The agape-love of God is revealed in our lives as we receive and express the Father’s love (1 John 4:11). “Love is from God” (1 John 4:7). Unlike the brittle love of man, the love of God is unconditional and self-sacrificing (Eph. 5:25, 1 John 3:16). It is patient, long-suffering, and hopeful. It never fails (1 Cor. 13:4–8).

The unconditional love of God is the beating heart of the new creation. “We love because he first loved us” (1 John 4:19). God’s love is revealed to us through his Son (1 John 4:9–10). Through the Holy Spirit, he floods our hearts with his love (Rom. 5:5).

(b) Abound. The original verb (perisseuo) means to exceed, overflow, or super-abound. It is a word Paul uses to describe the super-abundant grace of God (Rom. 5:15, 2 Cor. 9:8). Paul is saying the same thing he says in his first letter to the Thessalonians: “May the Lord cause you to increase and abound in love for one another, and for all people” (1 Th. 3:12).

(c) Real knowledge. Since the love of the Father is revealed to us through his Son, we grow in love by growing in the knowledge of Jesus Christ (2 Pet. 3:18). As we allow the Holy Spirit to reveal good things to us about the Lord and his heart for us, we abound in his love. Everything we need for this new life comes through knowing him who called us (2 Pet. 1:3).

(d) Knowledge. The original noun (epignōsis) is a stronger version of the word for “know” (ginōskō), and means “full discernment” or “a complete and comprehensive understanding”. Paul is saying something similar to what he tells the Ephesians: “May you comprehend the breadth, length, height, and depth of Christ’s love” (see Eph. 3:18).

(e) All discernment. May your knowledge of Christ and the abundance of the Father’s love help you walk with all insight and judgment (see next verse).

Philippians 1:10

so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ;

(a) Approve the things. When you are walking in the love of God and in step with the Spirit, your choices will be excellent and you will live well.

(b) Things that are excellent. The original verb (diapherō), which can be translated “the things that differ,” is elsewhere translated as “worth much more” (Matt. 6:26) and “more valuable” (Matt. 10:31). The message is, Choose the “much more life” that your Father offers. Nothing in this world can compare to the abundant life we have in Christ.

In Christ, you are holy and blameless. But your conduct may not always be holy. You may sometimes act like a sinner even though you are a saint. The secret to holy living is not “try harder” or “obey the rules,” but learning to walk in the love of your Father. It is knowing his love in our daily lives that helps us experience the holy life that is ours in Christ.

(d) The day of Christ; see entry for Php. 1:6.

Philippians 1:11

having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.

(a) Filled with the fruit of righteousness. May your lives be full of Christ’s righteous fruit.

The fruit of righteousness are not traits to manufacture or virtues to practice. Righteousness is a fruit we bear when we abide in the Vine (John 15:4–5). In Christ, we are already righteous. As we rest in Christ, the Righteous One, his righteous character blossoms in our lives.

(b) Righteousness in the new covenant is the state of being right with God and living lives that are pleasing to him. If sin is missing the mark, righteousness is hitting the bullseye. In Christ, we are righteous. As we walk in step with his Spirit, we will live righteously.

See entry for Righteousness.

(c) Glory. The original noun (doxa) means dignity, honor, and praise. All the credit and praise for our righteous living goes to the One who makes us righteous and who leads us in his righteous paths (Ps. 23:3, Isa. 48:17).

Philippians 1:12

Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel,

(a) Brethren. In the New Testament, the word brethren typically refers to Christian brothers and sisters (see entry for Heb. 2:11).

(b) My circumstances. “My confinement and the news of my pending trial before Caesar.”

(c) Greater progress. If Paul’s enemies thought he would be silenced by his imprisonment, they were mistaken. If anything, his voice became louder than ever. While he was in chains, Paul got to speak to kings and governors (e.g., Acts 24:10, 26:1–2). He received visitors and preached boldly about the kingdom of God (Acts 28:30–31). He wrote letters that are still read today in more than a thousand languages. It is no exaggeration to say that on account of Paul’s confinement, the gospel went out to all corners of the world.

(d) The gospel; see entry for Php. 1:5.

Philippians 1:13

so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else,

(a) Imprisonment; see entry for Php. 1:7.

(b) Imprisonment in the cause of Christ; Paul did not see himself as a prisoner of Rome nor Caesar, but a prisoner, or captive, of Christ (Eph. 4:1, Phm. 1:1, 9, 2 Tim. 1:8). He was glad to be the Lord’s “ambassador in chains” (Eph. 6:20). He saw beyond his natural confinement to a higher reality. “We don’t look at the things which are seen, but the things which are unseen” (2 Cor. 4:18). Caesars come and go, but the Lord reigns forever. Empires rise and fall, but the Lord’s kingdom has no end.

In the natural realm, Paul was in trouble. He was chained and without options. But Paul saw things from a supernatural perspective. “My times are in the Lord’s hands, and in him I will trust” (see Ps. 31:14–15). In the trials of life we can see Caesar or we can trust Christ who is above all. We can see the storm or the Savior. We can see the injustice, or “the Judge at the door” (Jas. 5:9). A mature believer looks beyond their temporary circumstances and sets their minds on things above (Col. 3:2).

Technically, the original noun (praitōrion) refers to a governor’s house. In Jerusalem, Jesus was brought to the Praetorium (Pilate’s house) (Matt. 27:27), and in Caesarea, Paul was kept in Herod’s Praetorium (Acts 23:35). But in Rome, Paul was not imprisoned in a Praetorium or palace (as the King James Version has it). He was confined to a rented house (Acts 28:30). Given the context, Paul is referring to the rotating shift of soldiers who guarded him (Acts 28:16, 20). Since he was chained to them, he got to know these members of “Caesar’s household” quite well (Php. 4:22).

(d) Everyone else. Paul had become a minor celebrity among the guards and officials overseeing his imprisonment and trial. They knew that he had come to Rome in chains for preaching the gospel and raising the ire of the Jews of Jerusalem. Like Herod Agrippa who had heard his case in Caesarea, the Roman officials knew Paul had done nothing deserving of death or imprisonment (Acts 26:31).

Philippians 1:14

and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear.

(a) Brethren. Paul’s boldness in the face of persecution inspired others to trust the Lord and proclaim the gospel. Who were these other believers? They were the Christians of Rome (Paul names some of them in Romans 16:3–15), and Paul’s traveling companions (see entry for Php. 4:21).

(b) Imprisonment. The church seems to thrive in the face of opposition. Rather than silencing the gospel of Christ, Paul’s imprisonment emboldened others to preach it.

Technically, the word of God is the way by which God makes himself and his will known. The primary way God reveals himself to us is through his Son. Jesus is the Word of God and the Word made flesh (John 1:1, 14, Rev. 19:13). He is the Word of life (1 John 1:1) that imparts life like a seed.

The word of God is synonymous with the word of Christ (Rom. 10:17), the word of the kingdom (Matt. 13:19), the word of truth (Col. 1:5), and the word of his grace (Acts 14:3, 20:32).

See entry for Word of God.

(d) Without fear. The believers’ confidence in the Lord Jesus became greater than their fear of man.

Philippians 1:15–17

Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; the latter do it out of love, knowing that I am appointed for the defense of the gospel; the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment.

(a) Preaching. The original word (kerusso) means to herald as a public crier. This is one of three words that are commonly translated as “preaching” in the New Testament. See entry for Acts 5:42.

(b) Envy and strife. Some Christians were envious of Paul’s ministry and influence. Perhaps they had been ministering in Rome long before Paul arrived and now felt threatened by the apostle’s success. They preached the gospel with impure motives, seeking to make a name for themselves. If they hoped their success would make Paul jealous, they were mistaken.

(d) Appointed for the defense of the gospel. Paul’s choice of words shows that he has trials and legal cases on his mind. He sees himself advocating for the gospel like a lawyer making a case.

(e) Defense. The original noun (apologia) gives us the word “apologetics.” Christian apologetics is the practice of explaining the gospel and defending the Christian faith against criticisms, questions, and objections.

(f) Distress or trouble. Those who felt threatened by Paul saw his imprisonment as an opportunity to advance their ministries. They projected their insecurities onto Paul and imagined he would be bothered by their success.

(g) Imprisonment; see entry for Php. 1:7.

Philippians 1:18

What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice. Yes, and I will rejoice,

(a) What then? “How should I respond to the preaching of the gospel? With joy of course!”

(b) Pretense or in truth. Although some may preach with impure motives, the main thing is that Christ is proclaimed.

Paul’s gracious attitude reminds us of Jesus. On one occasion, the disciples tried to stop a man from casting out demons because he was not part of their group. “Don’t hinder him,” said Jesus. “For whoever is not against you is for you” (Luke 9:50). As long as the kingdom is advancing and people are being set free, we should rejoice.

(c) I will rejoice. Paul could have been bitter at the injustices heaped upon him, but he chose to see the bigger picture—“Christ is proclaimed”—and be glad. Paul did not care what happened to him (Php. 1:21). What mattered was that God was glorified (Php. 1:11, 2:11, 4:20).

Philippians 1:19

for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ,

(a) Deliverance. Freedom. The original noun (sōtēria) is usually translated “salvation” and that is how the word appears elsewhere in this letter (Php. 1:28, 2:12). But the context implies liberation. Paul is optimistic that he will soon be set free and able to visit the Philippians in person (Php. 1:26).

(b) Your prayers. Paul is encouraged because he knows the saints are praying for him.

Paul understood the power of prayer. He knew that when Peter was imprisoned by Herod, the saints prayed and Peter was set free by an angel (Acts 12:3–11). He remembered, too, how he had been miraculously delivered from a Philippian prison while praying (Acts 16:25–26).

(c) Provision. The original noun (epichorēgia) is related to a word (choregeo) that means to pay for the chorus. In Greek festivals and plays, a wealthy patron would fund the performance of live music. They would hire, train, and dress the performers. In the natural, Paul was a penniless prisoner without prospects and powerful friends. But he understood that everything he needed, including the funds and the right words to speak in his defense, would be amply supplied by the Spirit of Christ Jesus (see Php. 4:19).

(d) The Spirit, or the Holy Spirit, is also known as the Spirit of Christ (Rom. 8:9, Php. 1:19, 1 Pet. 1:11), the Spirit of God (Matt. 3:16, 12:28, Rom. 8:9, 14, 1 Cor. 2:11, 14, 3:16, 6:11, 7:40, 12:3, 2 Cor. 3:3, Eph. 4:30, Php. 3:3, 1 Pet. 4:14, 1 John 4:2), the Spirit of the Lord (2 Cor. 3:17), the Spirit of truth (John 14:17, 15:26, 16:13, 1 John 4:6), the Spirit of holiness (Rom. 1:4), the Spirit of glory (1 Pet. 4:14), the Spirit of grace (Heb. 10:29), and the Helper (John 14:16, 26, 16:7).

Philippians 1:20

according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death.

(a) Earnest expectation and hope. “I am confident that whatever happens to me, whether I live or die, Jesus Christ will be honored.”

(b) Exalted in my body. “Whether I die a martyr’s death or live on as a preacher of the gospel, Christ will be magnified through me.”

(c) Life or death. What a relief to realize that with God on our side, we cannot lose. Whether we live or die, his eternal purposes will come to pass. In the end, Jesus wins and in him so do we. Nothing in life or death can separate us from his love (Rom. 8:38–39).

Philippians 1:21-22

For to me, to live is Christ and to die is gain. But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose.

(a) To live is Christ. To live in union with the Lord is the fullest expression of what it means to be human. To walk in the sunshine of his love and be led by his Spirit is to experience heaven on earth.

Paul’s goal was to know Christ Jesus as Lord (Php. 3:8, 14). Of course, Paul already knew Christ, but he wanted to know him more because there is always more to know. Christ Jesus gets bigger and more beautiful the more you get to know him.

(b) To die is gain. Paul was not afraid of death. Far from it. To perish, perhaps at the hand of a Roman executioner, meant going to be with Jesus and seeing him face to face.

Some people, tired of living, may long to move on from life’s hardships and pains. Paul was not such a person. He did not have a death wish. His future was framed by two glorious options. Either he would continue living here with Christ, or he would die and be resurrected with Christ (Php. 3:10). Either way, Christ.

(d) Fruitful labor. If he remained alive, Paul could continue preaching the gospel and growing the family of God. This would bring even greater glory to the Lord.

Paul had the ambition and urgency of a Type-A personality. His motto could have been, “make the most of your time” (see Eph. 5:16). In other words, spend your life wisely and redeem the opportunities that come your way (Gal. 6:10).

(e) Which to choose. “I’m not sure whether I prefer to go on living or go and be with Christ.”

Paul’s cheerfulness in the face of death is in contrast with the despair he felt at other times. In one of his letters to the Corinthians, he confessed: “We were burdened excessively, beyond our strength, so that we despaired even of life; indeed, we had the sentence of death” (2 Cor. 1:8–9). To the Philippians, Paul was cheery; to the Corinthians he was in despair.

When faced with dire situations, our emotions may go up and down. We may be full of hope one day, and despair the next. But Paul never wavered in his conviction that God would deliver him, even if that meant raising him from the dead (2 Cor. 1:9). His hope is our great hope. No matter how bad things get, God has the last word, “and he will yet deliver us” (2 Cor. 1:10).

Philippians 1:23-24

But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; yet to remain on in the flesh is more necessary for your sake.

(a) I am hard-pressed. “I am pulled in two directions. I want to stay, I want to go.”

(b) Depart. “I want to move on, pull up stakes and leave my earthly tent.”

(c) To be with Christ in eternity and to see him face to face “is very much better” than anything this world has to offer (see 2 Cor. 5:8).

Note that Paul does not say anything about being with Christ in heaven. Paul believed the dead in Christ would be raised when Christ returns at the end of the age (1 Cor. 15:22–23). “For the Lord himself will descend from heaven with a shout… and the dead in Christ will rise first” (1 Th. 4:16). This seems to indicate that the dead are not conscious of the passing of time, or that time operates differently in Christ’s realm. One moment Paul would be alive on earth; the next he would be rising as Christ returns to earth.

(d) Remain in the flesh. Continue living in this mortal body.

(e) More necessary. “It’s better for me if I go, but better for you if I stay.” How right he was! If Paul had died during his imprisonment, the New Testament would be shorter, and we would not have the pastoral letters of 1–2 Timothy and Titus. His death would have been our loss.

Philippians 1:25

Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith,

(a) Convinced. “Although I’m on trial for my life, deep down, I know I will live.” Paul was right. Sometime after writing this letter he was released from his bonds. He continued traveling and preaching for several years.

(b) Remain and continue. “I will keep living.”

(c) Your progress. When Paul was released from his confinement, he planned to visit the Philippians (see next verse).

(d) Joy in the faith. “If I live it will add to your joy and strengthen your faith.”

(e) Faith; see entry for Php. 3:9.

Philippians 1:26

so that your proud confidence in me may abound in Christ Jesus through my coming to you again.

(a) Proud confidence. The original noun (kauchēma) is sometimes translated as “your boasting” (1 Cor. 5:6), or “your reason to be proud” (e.g., 2 Cor. 1:14), or your “reason to glory” (Php. 2:16). Paul is saying, “When I am liberated, you will have a great reason to boast in the One who sets us free.”

(b) My coming. Paul had a confident expectation that he would be set at liberty (Php. 1:19). He was also confident of returning to Philippi.

Philippians 1:27

Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel;

(a) Conduct. Literally, “act like a citizen.” (The original verb (politeuomai) is related to the word “citizen” (polites).)

This exhortation would have resonated with the Roman citizens living in the colony of Philippi. Although far from Rome, they were Romans through and through. It’s the same with us. Although we do not live in heaven, we are citizens of heaven (Php. 3:20). So act like it. Adopt a heavenly perspective and be mindful of the things of God (Matt. 16:23). Trust him to lead and guide you.

(b) Manner worthy. Walk in the new life that God has given you. “Follow my example” says Paul, “and walk in the way I have shown you” (see Php 3:17). Paul says something similar in his other letters. “Walk in a manner worthy of the calling with which you have been called” (Eph. 4:1). “Walk in a manner worthy of the Lord” (Col. 1:10). “Walk in a manner worthy of the God who calls you” (1 Th. 2:12).

(d) The gospel of Christ. The gospel goes by several names. There is the gospel of Jesus Christ or the gospel of Christ (Rom. 15:19, 1 Cor. 9:12, 2 Cor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1:27, 1 Th. 3:2). There is the gospel of God (Mark 1:14, Rom 1:1, 15:16, 2 Cor. 11:7, 1 Th. 2:2, 8, 9, 1 Pet. 4:17), the gospel of the blessed God (1 Tim. 1:11), and the gospel of his Son (Rom 1:9). There is the gospel of the kingdom (Matt. 4:23, 9:35, 24:14, Luke 16:16), and the gospel of the glory of Christ (2 Cor. 4:4). These are different labels for the one and only gospel of the grace of God (Acts 20:24). See entry for The Gospel.

(e) Whether I come and see you. Paul hoped to visit the Philippians (see previous verse).

(f) Standing firm. Remain spiritually united. The Spirit of grace unites the body of Christ. Our part is to “preserve the unity of the spirit in the bond of peace” (Eph. 4:3). We preserve our Christian unity by walking with humility and by regarding one another as more important than ourselves (Eph. 4:2, Php. 2:3).

(g) Striving together for the faith. We are not to strive with each other, as some were doing (see Php. 4:2). We are to pull together for the common faith we share in the gospel of Christ. We are to be grace-givers who encourage one another to trust in the grace of God.

Philippians 1:28

in no way alarmed by your opponents—which is a sign of destruction for them, but of salvation for you, and that too, from God.

(a) In no way alarmed. Don’t be frightened by those who oppose the gospel. Greater is he that is for you, than he that is against you (see Rom. 8:31).

(b) Your opponents. The Philippian believers were facing opposition, possibly from idol-worshipping pagans and local officials (see Php. 1:30). Paul also warns the Philippians to watch out for the circumcising Judaizers and other enemies of the cross (Php. 3:2, 18).

(c) A sign of destruction for them. The believers’ confidence in the Lord and their fearlessness in the face of persecution is a sign that their persecutors have backed the wrong side.

(d) Salvation. The grace that God gives us in our trials shows that we belong to him. This grace typically comes in the form of peace (Php. 4:7, 9) and a confident assurance that no matter what happens, everything will turn out for the best (e.g., Php. 1:21).

(e) Salvation from God. Manmade religion says we can save ourselves, but salvation is the Savior’s business. Our salvation is not something we can manufacture, for salvation is entirely of God (Rev. 19:1). It is only on account of his grace that we may be saved (Acts 15:11, Eph. 2:5). “He saved us, not because of righteous things we had done, but because of his mercy” (see Tit. 3:5).

See entry for Salvation.

Philippians 1:29

For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake,

(a) Granted. Persecution can be expected for all who live godly lives (2 Tim. 3:12). As Jesus said, “If they persecuted me, they will persecute you also” (John 15:20).

Hostility from the world is a sign that we are citizens of a heavenly kingdom (John 15:18–19). Although no persecution is pleasant, we can choose to wear it as a badge of honor (see Matt. 5:11–12). Peter and John, having been flogged by the Sanhedrin, rejoiced “that they had been considered worthy to suffer shame for his name” (Acts 5:41).

(b) Believe. The original verb (pisteuō) means to be persuaded. It is related to the word for faith (pistis) which is the state of being persuaded or convinced that God loves you. If faith is the noun, then believing is the verb, or activity, that flows from that persuasion.

(d) Suffer for his sake. To suffer for his sake is to suffer for being a Christian (1 Pet. 4:16). Christians may suffer trials and persecution on account of their faith in Christ (John 15:20, 1 Pet. 1:6).

Philippians 1:30

experiencing the same conflict which you saw in me, and now hear to be in me.

(a) The same conflict. “You are going through the same struggles as I am.” Trials and tribulations can be lonely times, but there is nothing you are going through that has not been experienced by others. To be persecuted for Christ, is no new thing.

(b) Conflict. The original noun (agōn) implies a grueling conflict and is related to the English word “agony”. Paul is alluding to the unjust and painful flogging he received in Philippi (Acts 16:23–24). The opposition and mistreatment that he went through was being felt by the Philippian Christians.

(c) You saw… now hear. The Philippians had seen Paul beaten and imprisoned in their city. Now they were hearing about his imprisonment in Judea and Rome (see entry for Php. 1:7).

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Philippians 1