Verse by Verse

22 But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell.

23 For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.

24 Nevertheless to remain in the flesh is more needful for you.

in the flesh (v.22) — here, in the human body

But if for me life in the flesh be my portion, this very thing (namely, life in the flesh) is that in which the fruit of my ministry will be involved, and is the condition of that fruit being brought forth. Then, what I shall prefer for myself, I do not make known. — Philippians in the Greek New Testament, by Kenneth S. Wuest, page 45.

hard-pressed (v.23) = pressure on both sides, making a decision difficult — strait

between the two (v.23) — life or death

desire (v.23) — here, good desire

depart (v.23) = lit. “to unloose and depart” — like a ship sailing off or pulling up tent stakes and departing — to die physically

be with Christ (v.23) — (2 Corinthians 5:1). When a believer dies, he is immediately in the presence of Christ (2 Corinthians 5:8).

far better (v.23) — It is far better to be with Christ than being in the human body, even when it is centered on Christ.

remain in the flesh (v.24) — should be “abide by the flesh” — hold on, cling to

more needful (v.24) — For Paul, it was better to be with Christ, but for the Philippians, it was better for him to live.

Paul had been to heaven and knew what awaited him (2 Corinthians 12:4-6).

19 For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ,

20 According to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.

21 For to me, to live is Christ, and to die is gain.

this (v.19) — Paul’s circumstances

deliverance (v.19) = material and temporal deliverance (2 Corinthians 1:9-10)

prayer (v.19) = supplication. In the New Testament, always addressed to God — asking in regard to a need.

supply (v.19) — with the sense of “full, bountiful”

Spirit of Jesus Christ (v.19) — the Holy Spirit. Paul could be referring to the Spirit Himself or the supply of power the Spirit gives, or, probably, both.

earnest expectation (v.20) = to watch with the head erect and outstretched, eager longing, looking with full concentration for the great object until it is realized

hope (v.20) = happy anticipation of an unseen good

ashamed (v.20) = put to shame — fear of being prevented from magnifying Christ

boldness (v.20) = freedom of speech — the opposite of shame — cheerful courage

Christ will be magnified (v.20) — Paul’s desire was that, through his actions, Christ would be made great in the eyes of those who hadn’t yet realized His glory. Note that Paul writes “that Christ shall be magnified in me,” not “that I shall magnify Christ.”

by life or by death (v.20) — referring to the outcome of his approaching trial before the emperor. Paul’s wish was to glorify Christ — if he lived, by his ministry; if he died, by his bearing and testimony

to live is Christ (v.21) — to Paul (and it should be with us), all of life is centered on Christ. Everything we do should make Christ more fully manifested in us.

to die (v.21) — the condition after death. Paul’s condition after death would be greater than anything he was experiencing while alive

The “to” in “to live” and “to die” makes the verbs very much like nouns.

Paul is determined that Christ shall be radiated through his life, and so he says, “for to me to live is Christ.” His words in Colossians 3:4, “Christ, our life,” helps us to understand this statement. Christ is Paul’s life in that He is that eternal life which Paul received in salvation, a life which is ethical in its content, and which operates in Paul as a motivating, energizing, pulsating principle of existence that transforms Paul’s life, a divine Person living His life in and through the apostle. All of Paul’s activities, all of his interests, the entire round of his existence is ensphered within that circumference which is Christ. The words, “to die” are more accurately, “to have died.” The tense denotes, not the act of dying, but the consequences of dying, the state after death. Death itself would not be a gain to Paul, but to be in the presence of his Lord in glory, that would be gain. — Philippians in the Greek New Testament, by Kenneth S. Wuest, pages 44-45.

15 Some indeed preach Christ even from envy and strife, and some also from goodwill:

16 The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains;

17 But the latter out of love, knowing that I am appointed for the defense of the gospel.

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

preach Christ (v.15) = proclaim as a herald — declare publicly

envy (v.15) = displeasure produced by hearing of the advantages or prosperity of another — always negative — envy wishes to deprive another (jealousy wants the same thing)

strife (v.15) = the expression of enmity

goodwill (v.15) = with a good object in view

In the original Greek, verses 16 and 17 are reversed.

selfish ambition (v. 16) = faction, contention — to work for hire (in a degrading sense) so, here, selfishly, with base ambitions

not sincerely (v.16) = not with pure motives

add (v.16) — should be “raise up,” “rouse”

affliction (v.16) = pressure

bonds (v.16) — They were hoping to make Paul’s imprisonment more galling by contrast. Evidently, those Paul is referring to were preaching out of competition, to be more famous or successful than Paul.

So, there’s a big difference between those who preach a false gospel (Galatians 1:8) and those who preach with false motives. Paul wasn’t approving their motives, but the motives meant nothing to him as long as Christ was preached.

Some people say these people were Judaizers who were preaching Christ plus works, but that can’t be because of how Paul reacted to THAT message in Galatians. Others say they were preaching against Christ but by doing so, spreading His name where it was unknown. Here too, Paul’s response doesn’t support the view.

What then? Only that in every way (v.18) — What then? Nothing, except that …

pretense (v.18) — with real motives disguised, giving a false impression

truth (v.18) — with sincerity and integrity of character

rejoice (v.18) — Paul considered the preaching of Christ as far more important than his own freedom.

yes, and will rejoice (v.18) — connected to the thought in verse 19

12 But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel,

13 So that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ;

14 And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

know (v.12) = knowledge gained from experience. Paul wanted the Philippians to learn from his experience.

things which happened (v.12) — Paul’s imprisonment— his present circumstances. Should read “things dominating me.”

actually (v.12) — contrary to what  might have been expected

“Have fallen out” is literally, “have come to result.” The use of “rather” [actually] tells us that the Philippians were thinking that Paul’s ministry was being curtailed. The word “furtherance” is from a Greek word which means “to cut before” and is thought to have been used of an army of pioneer wood cutters which precedes the regular army, cutting a road through an impenetrable forest, thus making possible the pioneer advance of the latter into regions where otherwise it could not have gone. Paul assures the Philippian saints that his circumstances have not only failed to curtail his missionary work, but they have advanced it, and not only that, they have brought about a pioneer advance in regions where otherwise it could not have gone. — Philippians in the Greek New Testament, by Kenneth S. Wuest, pages 39-40.

my chains are in Christ (v.13) — It became evident to all that Paul was in prison for preaching the gospel, not for political or legal reasons.

palace guard (v.13) — lit. “the Praetorian Guard” — referring to the guards of the imperial palace, so, the soldiers guarding the emperor.

to all the rest (v.13) — to all who were in the vicinity of the palace

most of the brethren (v.14) — There were some believers too timid to witness, but most, seeing Paul’s testimony in prison, were challenged to speak the gospel, and more so for seeing Paul’s witness in prison than they would have been if he had come freely to Rome.

Verse 14 should read “Many brethren, being confident in the Lord (emphasis) through my bonds …”

speak (v.14) — personal conversation rather than preaching

word (v.14) — Word of God, the gospel (2 Timothy 2:9)

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

10 That you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ,

11 Being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.

love (v.9) = the considered denial of self in the interests of others. Not affection (which is emotional). This love is in conjunction with knowledge and judgment.

may abound (v.9) — not just toward Paul. This love toward God expresses itself toward others

in knowledge — not impulsively. With intelligence, worthily. Epignosis is always spiritual knowledge, either in full or increasing — true knowledge (Colossians 1:9-10; 3:10). Knowledge gained by experience (1 Timothy 2:4).

“Knowledge” is from the Greek word speaking of knowledge gained by experience, as contrasted to intuitive knowledge, which is from another word. A prefixed preposition intensifies the word, and we have “full knowledge.” The full knowledge which these Philippians needed to gain by experience was a better understanding of God’s Word as translated into their experience, and a clearer vision of the Lord Jesus in all the beauty and fragrance of His Person. A Christian can have an “understanding” knowledge of the Word, that is, be able to explain its meaning to others, without having an experiential knowledge of the same. But when that Christian has put the Word of God into practice in his life, then he has what Paul is talking about here. — Philippians in the Greek New Testament, by Kenneth S. Wuest, page 35-36

all (v.9) = every kind of sensitivity to moral values

discernment (v.9) — spiritual judgment/discretion

approve (v.10) = test and choose

things that are excellent (v.10) = things that differ (1 Thessalonians 5:21). A sorting into two piles. Separating the true from the false and rejecting the false.

sincere (v.10) — unmixed, pure

without offense (v.10) — not stumbling or causing to stumble

day of Christ (v.10) — a reminder of the rewards and judgments to come

filled (v.11) — tense is “present results of past actions” — filled to the brim with no room for anything else.

fruit (not plural) of righteousness (v.11) — the fruit of the Spirit. Evidence of a spiritual life.

glory (v.11) — outward expression of God’s character and power

praise of God (v.11) — all creation will acknowledge who God is and what He has accomplished in triumphing over sin through Jesus Christ (John 14:13; 1 Peter 4:11)

The glory and praise of God is our purpose.

7 Just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace.

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

This this (v.7) — thankful (v.3), joyful (v.4), confident (v.6)

because I have you in my heart (v.7) — can also be read “because you have me in your heart.” Both fit in the context. Commentaries differ as to which one was meant.

inasmuch as (v.7) — not in the original, but probably correct to indicate that they were in his heart as partakers of his grace and not in his heart in his imprisonment.

chains (v.7) — Paul was a prisoner, under house arrest (Acts 28:30). Paul was a prisoner but still ministering (2 Timothy 2:9).

defense (v.7) — apologetics – overcoming opposition (May also be in reference to Paul’s trial)

confirmation (v.7) — verification — strengthening friends

partakers (v.7) = partners. They served with Paul in the ministry of his grace.

God is my witness (v.8) — Paul is emphasizing the truth and importance of what he is about to say.

you all (v.8) — Paul knew there was some controversy in the church, but he wasn’t taking sides.

affections (v.8) — always plural. Bowels = upper organs, thought, by Greeks, to be the center of emotions. “I long after you with the tenderheartedness of Christ Jesus.”

6 Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.

Paul was confident that the Philippians’ fellowship in the gospel, which had lasted this long, would continue until the Rapture. This was the reason for Paul’s joy.

confident = reached a conclusion based on reasonable grounds. Paul was confident and would continue to be so (Greek tense)

He = God

good work — regeneration (past), sanctification (present) and glorification (future). What God begins, He will finish (1 Samuel 3:12; Ecclesiastes 3:14).

Day of Jesus Christ — beginning with the Rapture and continuing with the Lord’s presence with His people

3 I thank my God upon every remembrance of you.

4 Always in every prayer of mine making request for you all with joy.

5 For your fellowship in the gospel from the first day until now.

upon (v.3) = upon the basis of

remembrance (v.3) — always associated with prayer.

prayer (v.4) = supplication

“with joy” (v. 4) — bears the emphasis of the sentence. Every thought of his relationship with the Philippians brought Paul joy.

fellowship (v.5) = “a having in common,” “a partnership” in a common interest

Paul is saying, “I thank God (          ) for your fellowship.”

in the gospel (v.5) = in the interest of — denotes motion and progress

first day (v.5) — Acts 16:15, when Lydia was saved

now (v.5) — upon receipt of their gift

1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:

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

Jesus Christ — emphasis on the despised and rejected One who was then glorified.

Christ Jesus — emphasis on the exalted One who emptied Himself — His pre-existence and grace.

Christ = Messiah — the Anointed One

Jesus = Jehovah Saves

James, Peter, John and Jude all knew Christ first as a man. They all use Jesus Christ. Paul, who first knew Christ in His glory, frequently uses Christ Jesus. The only place outside of Paul’s writings where Christ Jesus is used is in Acts 24:24.

servants — one who serves another to the disregard of his own interests.

bishops — leaders and guardians of the saints. Bishops were appointed by apostles and their fellow-laborers (Acts 14:23; Titus 1:5). They were to teach and to lead by example (1 Timothy 5:17).

decons = servants (referring to actions, what they do) — those who served in the church in various ways

grace — unmerited favor of God

peace = to bind together — harmony between God and those who have been reconciled

When the Lord next intervenes, it will be with wrath, but for now, He’s offering grace and peace.

Paul doesn’t mention his apostleship in Philippians. His authority wasn’t in question in this church.

Timothy = he who honors God. Paul knew he might die in prison. He surely wanted the Philippians to know Timothy stood with him and could be trusted. That’s why he added Timothy’s name to the introduction. (Philippians 2:19-20)

saints — those separated, sanctified. Believers set apart in the sphere of Christ. The word is always used in the plural except in Philippians 4:2 (where plurality is implied).

Philippi was a city in Macedonia in the northern province of Greece. It was named for Philip of Macedon, the father of Alexander the Great. It was located on the Egnatian Way, the main east-west highway.

It became a Roman colony in 42 BC, and its inhabitants became citizens. Perhaps many of the residents were soldiers whose service to Rome had been rewarded with land. They were to defend the border and Romanize the surrounding area.

Paul doesn’t mention a synagogue. There were probably very few Jews in the city. There had to be at least 10 Jewish men to start a synagogue. In Philippi, the Jewish women gathered at the river to pray.

Paul’s visits — Acts 16:11-40 and Acts 20:6 — on his second missionary journey.

The church members supported Paul financially (Philippians 4:10-20). Epaphroditus brought the gift to Paul and reported on the church.

Paul wrote the letter while in prison in Rome, around AD 64.

Paul’s epistles are divided into two parts, which helps us to distinguish between his early and latter ministries. The pre-prison epistles of 1 and 2 Thessalonians, 1 and 2 Corinthians, Galatians and Romans were written to the Church, the Body of Christ, in the course of the Acts period. During the apostle’s first Roman imprisonment, which marks the beginning of his latter ministry, he wrote Ephesians, Philippians, Colossians, Philemon and Hebrews. Paul’s letters to Timothy (1 Timothy) and Titus were penned between his two Roman imprisonments when he was set free for a period of about one year (Titus 1:5 cf.3:12; 2 Timothy 4:20). The apostle’s second letter to Timothy was written at the end of his second Roman imprisonment just shortly before his martyrdom. The epistle to the Philippians then was written around 64 AD during the apostle’s first Roman imprisonment. — Paul’s Epistle to the Philippians, by Paul M. Sadler, page 26