Introductory remarks:
In this chapter Paul begins by telling these believers how much he loved them, and how much he desired their spiritual growth to the glory of God. "Paul sends greetings from himself and Timothy to the saints in Philippi and their leaders and workers. He expresses gratitude for their participation and confidence that they will be steadfast and he prays their love and knowledge will grow. Some are preaching for bad reasons but Paul rejoices that they will spread knowledge of Christ. He believes he will be delivered but knows that he will bring glory to Christ whether he lives or dies. He is torn between death, which will unite him with Christ, and life, which will allow him to help them more. But feels he will be released so he can visit them again. He encourages them either way to stand firm and unified and not to fear because their suffering serves God's plan" (A Survey of Philippians - By Brenda). This chapter may be outlined as follows: Salutation vv. 1-2: Paul's prayer for the Philippians vv. 3-11: To me to live is Christ vv. 12-30.
Salutation
Verse 1, "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons."
LGT "Paul and Timotheus, bondsmen of Christ Jesus, to all the saints in Christ Jesus, to the ones in Philippi, together with [the] overseers and the ones who serve."
Paul and Timotheus, bondsmen of Christ Jesus: Paul does not mention his apostleship here, but he does include Timothy, not because Timothy was an apostle, but he was with Paul when he founded the church at Philippi, Acts 16:1,13:17:14. To all the saints in Christ Jesus: this is Paul's designation for all believers, you see, all believers are saints the moment they believe in Christ, and it is not, as the Roman church believes, that sainthood is something to be earned by good works. To the ones in Philippi: to all the believers in Philippi. Together with the overseers and the ones who serve: bishops were literally overseers, that is, elders who were in charge of the interest of the assembly; and the deacons were simply servants, who took care of the poor and needy, and such things.
Verse 2, "Grace be unto you, and peace, from God our Father, and our Lord Jesus Christ."
LGT "Grace to you and peace from God our Father and Lord Jesus Christ."
Paul says in effect, God's grace is upon you, and the result of this grace is peace in your souls.
Paul's Prayer for the Philippians
Verse 3, "I thank my God upon every remembrance of you."
LGT "I thank my God upon all my remembrance of you."
Paul simply says that they were so important to him that he thanked God every time he thought of them.
Verse 4, "Always in every prayer of mine for you all making request with joy."
LGT "Always in my every supplication for you all, with joy making supplication,"
Paul had a very close fellowship with the Philippian assembly, and he expresses to them what a joy he feels when he remembers them before the Lord as he makes supplication for them. Paul expresses that he prays for the entire church, not just the leaders.
Verse 5, "For your fellowship in the gospel from the first day until now."
LGT "For your fellowship in the Glad Tidings from the first day until now:"
Paul says that he has always had great fellowship with these saints from the first day when he met Lydia by the riverside, and was invited to her house, and from there the church began to meet. This fellowship Paul speaks of is not based solely on the contribution they made to Paul, but the partnership they had in his ministry. There is a lot of misunderstanding even in Christian circles regarding the word "fellowship" gr. koinonia. This word means partnership, or thinking in common. As I have noted to my children many times, there is no fellowship outside the Word of God. Many of the conservative churches today use the word fellowship to mean simply socializing, and this is far from what the word actually means. Paul had a lot in common with these saints in Philippi, and he was able to speak to them as spiritually mature believers. It is much easier to speak with a mature believer than it is to speak with baby Christians.
McGee has this definition of koinonia:
""The Greek word for fellowship is koinonia, and it means that which believers can share of the things of Christ, There are three elements that must enter into it: spiritual communication, sympathetic cooperation, and sweet communion. (1.) Spiritual communication is sharing the things of Christ. This would be sharing the great truths concerning Christ. (2.) Sympathetic cooperation means working together for Christ. That is why, when Paul used the word fellowship, he could be talking about Bible study together or prayer or celebrating the Lord's Supper or taking up an offering. Paul called all of these koinonia - fellowship. The result would be (3.) sweet communion. It makes us partners with Christ, This is true koinonia."
Verse 6, "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ."
LGT "Being persuaded of this very thing, that the One who began in you a good work, will perfect [it] until [the] day of Christ Jesus."
Being persuaded of this very thing: This word "confident" in the Greek could not be more direct that Paul was completely persuaded, and that he had no doubt whatsoever. I don't think there is a verse in the Bible any more plain than this that our salvation is secure in Christ; there are many just as convincing, but the one thing about this verse that impresses me is that it so clear; I cannot understand how any thinking Christian could read this and not rejoice in the grace of God, the Author and Finisher of our faith. That the one who began in you: what God starts, He always finishes. I have no idea why man is salvageable, but I thank God he rescued me out of the slave market of sin, redeeming me with the blood of Christ, and that at the moment I believed, He began this work in me. Will perfect it until the day of Christ Jesus: as long as we take a breath, God is working in and through us. The most wonderful thing about this work of God, is that He and He alone does the work; the only works I might do, will only count at the judgment seat of Christ, are those works that the Holy Spirit performs in me, as I submit to Bible Doctrine, and am obedient to the Doctrines of Grace. The day of Jesus Christ is not the judgment day, but the day when I have taken my last breath, and I meet Him face to face; so as long as I have breath, God is still working in me. God never starts something that He does not finish, and He has never failed, not even once. If we cannot receive assurance from this, I have no idea what would give assurance.
Verse 7, "Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye are partakers of my grace."
LGT "Just as it is righteous for me to think on behalf of you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the glad Tidings, ye are all partakers of my grace."
Just as it is righteous for me to think on behalf of you all: it is just and righteous that Paul think on these saints as being in fellowship, and his being confident that God is working in them to completion verse 6. Because I have you in my heart: I pray for you all on every thought of you, verse 4. Both in my bonds and in the defense and confirmation of the Glad Tidings: the fact that he was in prison and shackled is proof that he was proclaiming the Gospel of Grace. These saints at Philippi were in his thoughts always, because they were co-partners with him in his bonds and when he was teaching the doctrines of grace. Ye are all partakers of my grace: this grace of God that allowed Paul to tolerate the chains and beatings and in his ever defense of the gospel against its enemies, Paul was glad to be able to share in fellowship with his loyal brothers and sisters in Philippi.
Verse 8, "For God is my record, how greatly I long after you all in the bowels of Jesus Christ."
LGT "For God is my witness, how I long after you all in [the] bowels of Christ Jesus."
For God is my witness: this is the same as Paul swearing before God. How I long after you all in the bowels of Christ Jesus: This is a very emotional response by Paul; he is saying that he has a love for them that stems from his occupation with the person of Christ, that is, agape love, and that he longs to be with them and fellowship with them. The "bowels" represent the seat of affection.
Verse 9, "And this I pray, that your love may abound yet more and more in knowledge and in all judgment."
LGT "And this I pray, that your love may abound yet more in knowledge and all discernment."
And this I pray, that your love may abound: Paul prays that the love he had witnessed from them might continue to grow. Paul continues now praying that they might receive blessings from God. Notice that the blessings Paul prays for them are all spiritual blessings. Yet more in knowledge and all discernment: Paul prays that their knowledge of Divine love [agape] might increase, but not without discernment. Paul prayed that their love would not be wasted on the undeserving swindling false teachers, who had a form of godliness, but denied the power of God. "Discernment selects, classifies, and applies what is furnished by knowledge" (Vincent). The Philippians were very generous, and Paul says they need to temper this love with special discernment, so that they make the best spiritual use of their love.
Verse 10, "That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ."
LGT "For you to approve the things that are excellent, in order that you may be genuine and without offence in the day of Christ:"
For you to approve the things that are excellent: Paul prays that their knowledge and discernment will dictate how they respond to others with love. This is not always easy in a complex society, such as the one we live in; our social justice system has been reduced to a political correctness that would have everyone accept the behavior of everyone else, regardless of the ungodliness of their actions; they would have us be permissive, while God would have us be discerning, and to reject anti-Christian behavior. In order that ye may be genuine and blameless: the word for sincere actually means to be genuine, that is, not a phony. If you love someone tell them so, if you don't, keep quiet. I have chosen to use the word "blameless" instead of "offense", because it makes more sense in the context. As Christian we cannot help offending people, even by being blameless. For the Christian life is a sore in the side of the unbeliever. Keeping in mind who we are in Christ will keep us "walking in the Light as He is in the Light." In the day of Christ: when Christ returns for His own.
Verse 11, "Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God."
LGT "Being filled with [the] fruit of righteousness, which [are] through Jesus Christ unto the glory and praise of God."
Being filled with the fruit of righteousness: these are the fruit of the Holy Spirit (love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance Gal. 5:22-23), being produced in the lives of the Spirit controlled Christians. Which are through Jesus Christ: the believer is union with Jesus Christ, and it is because of this union that the Holy Spirit can produce the fruit of righteousness in the life of the yielded believer. The only place a believer may have the Holy Spirit produce His fruit is as the believer is in fellowship with the Lord, and this happens as we confess our sins to the Father, and yield to the Doctrines of Grace. Unto the glory and praise of God: that God's glory might be manifested in the believer's life. "All that we do in word or deed, do all to the glory of God." (1 Cor. 10:31)
To Me to Live is Christ
Verse 12, "But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel."
LGT "But I wish you to know, brethren, that the things concerning me rather to [the] advancement of the Glad Tidings have turned out:"
But I wish you to know, brethren: Paul wanted the believers to rest assured about what he is about to relate to them. That the things concerning me: the fact that I am in bonds in Rome, the gospel is not at a stand still. "Paul wished them to understand what the 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 uniformed rumors 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" (Barnes). Rather to the advancement of the Glad Tidings have turned out: Paul says that because of his imprisonment, the Glad Tidings of grace has sounded forth throughout the whole empire. "Nowhere does Paul commiserate [sympathize] his condition, dwell on the weight of his chain, or deal out invectives [attacks] against his foes. He omits the purely personal, and hastens to set before his readers the features of alleviation [improvement]. What happened then at Rome has often occurred in the history of the church; hostile influences ultimately contributing to the advancement of the church. Man proposes, but God disposes. The cloud, while it obscures the sun, sends down the fertilizing shower. The first effect of his imprisonment is next given " (Eadie).
Verse 13, "So that my bonds in Christ are manifest in all the palace, and in all other places."
LGT "So that my bonds to have become manifest in Christ, in the whole praetorium, and to all the rest:"
So that my bonds to have become manifest in Christ: "His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ" (Vincent). In the whole praetorium, and to all the rest: About the praetorium guard Robertson note: "There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favor. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matt. 27:27: Mark 15:16: John 18:28. 33:19:9: Acts 23:35) it means the palace of the provincial governor either in Jerusalem or Caesars. In Rome "palace" would have to be the emperor's palace, a possible meaning for Paul a provincial [local] writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetoriun guard. The Greek, 'in the whole praetorium,' allows this meaning, though there is no clear example of it."
"The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, Eph. 6:20, he uses the specific word for the coupling-chain. His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorium guard" (Vincent).
Verse 14, "And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear."
LGT "And most of the brethren, having become confident in the Lord by my bonds, are much more bold to speak the Word without fear."
And the most of the brethren: this means that there were only a few who held back. Having become confident in the Lord by my bonds: this phrase shows another spiritual benefit of Paul's imprisonment, that it gave the brethren in Philippi more confidence that the Lord was working through Paul. Are much more bold to speak the Word without fear: "Inasmuch as these bonds were a testimony to the entire truth, power, and glory of the gospel. They were the proofs of his inflexible integrity, of his honest and sincere convictions as to the freedom and simplicity of the gospel. The majority gathered confidence from them. They were charmed and convinced by his manly integrity, his undaunted endurance, his open and candid avowal of his past career, and his willingness to seal his testimony with his blood. What might have been supposed to damp and discourage them, had the opposite effect; it cheered and stimulated them. The result was natural; past timidity vanished, and they 'ventured to speak the word without fear'" (Eadie).
Verse 15, "Some indeed preach Christ even of envy and strife; and some also of good will."
LGT "Some indeed even because of envy and strife, and some also from good will are proclaiming Christ."
Some indeed even because of envy and strife: joining the last phrase of the last verse speaking the Word without fear: some were speaking out of jealousy and dissention toward Paul and his success in the gospel. "Jealousy is always against those of one's own class or profession as preachers with preachers, doctors with doctors" (Robertson). And some also from good will are proclaiming Christ: and others with the joy of their salvation, and good will toward Paul.
Verse 16, "The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds."
LGT "Those indeed out of love, knowing that I am set for the defense of the glad Tidings."
In the Greek New Testament verse 16 and 17 are transpose [reversed]. These preachers were proclaiming the gospel of grace out of love for Christ and love for Paul, and appreciation of what he did for them.
Eadie notes:
"Paul's friends recognized his position and task, and labored in sympathy to assist him in it. It was not because he could not defend the gospel that they took the work upon them, for they had been engaged in similar effort before; only his incarceration gave them new spirit and intrepidity [courage]. They had recognized the apostle's function; it struck a tender cord in their hearts, and so far as in them lay they carried out his labors. As they well knew that he had been set for the defense of the gospel, they felt that they could better prove their love to him than by appreciating his vocation, acting in his spirit, and seeking, above all things, to realize the noble end to which he had devoted his life."
Verse 17, "But the other of love, knowing that I am set for the defense of the gospel."
LGT "Those indeed out of contention are announcing the Christ, not purely, supposing to raise up tribulation to my bonds."
I hope the reversal of these verses is not too confusing, because I am sticking to the Greek order here. What is very clear about these preachers is that it was not so much their message as their motives that needed adjusting. These preachers made Paul's chains even heavier.
Chrysostom notes:
"The one proclaim Christ of faction, not sincerely. That is, not with pure motives, nor from regard to the matter itself; but why? 'Thinking to add affliction to my bonds.' As they think that I shall thus fall into greater peril, they add affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, 'thinking', for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered."
Verse 18, "What then? Not withstanding, every way, whether pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice."
LGT "What then? Nevertheless in every way, whether in pretense or in truth, Christ is announced, and in this I rejoice. Yea, also I will rejoice."
What then: that being the case that there are those who are preaching with the wrong motive. Nevertheless in every way: in spite of their envying me, and their selfish motives. Whether in pretense or in truth: whether their motives were selfish or sincere: Christ is announced: Paul was not doubting the truth they were preaching, just their motives. And this I rejoice: the fact that they were preaching Christ caused Paul to be filled with joy. Yea, also I rejoice: Paul knew that "The virtue lies in the gospel, not in the gospeller; in the exposition and not in the expounder."
Verse 19, "For I know that this shall turn to my salvation through your prayer, and the supply of Jesus Christ."
LGT "For I know that this shall fall out unto my salvation, through your supplication, and [the] supply of the Spirit of Jesus Christ."
For I know that this: the preaching of the gospel of grace. Shall fall out unto my salvation: Some think that this refers to Paul's release from captivity, and some think it refers to his eternal salvation, not that this saves him, but that he is secure in the fact that this preaching of grace is their salvation as well as his. As difficult as this verse is, I believe it has in it both thoughts of his temporal release, and the security in the message. Through your supplication: through your prayers for my release, and my well being, not to despair. And the supply of the Spirit of Jesus Christ: that the Holy Spirit comfort him in all his experiences, so that he does not despair, but knowing full well that all things work together for his good, and that the Author of his salvation will sustain him, and remove all doubt as to his eternal purpose now and for eternity.
Verse 20, "According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death."
LGT "According to my earnest expectation and hope, that in nothing I shall be put to shame, but in all boldness, as always, also Christ shall be magnified in my body, whether by life or by death."
According to my earnest expectation and hope: "hope is expectation combined with assurance." That in nothing I shall be put to shame: Paul says that in his life in Christ, there could nothing be brought to shame him; he preached the gospel of grace exactly as he was inspired to do, so that whether he lived or died, there would be no shame to him. But in boldness, as always, also Christ shall be magnified in my body: boldness is contrasted to shame. Paul was assured that in his life he magnified the name of Christ. This is all that should matter to any one giving out the message of God's grace; either Christ is magnified, or the messenger is magnified. Whether by life or by death: whether through his life of preaching, or through his death as a martyr, Christ would be glorified.
Eadie notes on this verse:
"The apostle rejoiced that Christ was preached, no matter what might be the motive; and this prevailing emotion, he was assured, would result in salvation. He was confident that he should not be left in shame: for the glorification of Christ, the prime object of his existence, would be brought about in his body, whether he lived or whether he died. While one party preached Christ of love, in alliance with him, and in acknowledgment of his high position; and the other preached Christ of envy and self-seeking - supposing to add affliction to his bonds; in the midst of this turmoil, he was happy and contented. His trial was pending, and he felt that Christ would be glorified, whether he should be liberated from prison again, or whether he should leave his cell only to be conducted to the block. If, in either case, Christ should be glorified, his salvation was a secure result. And he proceeds to prove what he has said of the magnification of Christ, Whether by life or by death. For in either way it may happen - there may be two forms, but there is only one result."
Verse 21, "For me to live is Christ, and to die is gain."
LGT "For to me the living [is] Christ, and to die gain."
The verb "is" is not in the original, but the translators added it for emphasis. This might be the rendering, "For me to live is fellowship with Christ, and to die, continued fellowship with Christ for eternity." Paul faces death with the calm courage of man occupied with the person of the Lord Jesus Christ. In this age of grace we are in and out of fellowship; but after we meet the Lord face to face, we will have continued fellowship with Him for all eternity.
Eadie notes on this phrase for me the living is Christ:
"Might not the sentiment be thus expanded? For me to live is Christ - the preaching of Christ the business of my life; the presence of Christ the cheer of my life; the image of Christ the crown of my life; the Spirit of Christ the life of my life; the love of Christ the power of my life; the will of Christ the law of my life; and the glory of Christ the end of my life. Christ was the absorbing element of his life. If he traveled, it was on Christ's errand; if he suffered, it was in Christ's service. When he spoke, his theme was Christ; and when he wrote, Christ filled his letters. There is little doubt that the apostle refers in his utmost soul to the glorification of Christ by the diffusion [dispersion] of the gospel. It had been so, and the spirit of his declaration is, that it would be so still."
Verse 22, "But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not."
LGT "But if to live in [the] flesh, this to me is fruit of labor, and what I shall choose I know not."
But if to live in the flesh: if I continue to live. This to me is fruit of labor: if I am left here on earth it will involve labor in the gospel. And what I choose I know not: I am torn between going home to be with the Lord in rest, or to remain to labor in the gospel. Paul knew it was up to the Lord whether he lived or died, and he was ready for either; he knew that either way the Lord would be served.
Verse 23, "For I am in a straight betwixt two, having a desire to depart, and to be with Christ; which is far better:"
LGT "For I am pressed by the two, having the desire for to depart, and to be with Christ, [for it is] very much better:"
Here Paul says that to go home and be with Christ is the best thing to him, but that it is very difficult for him to decide, and of course, being in fellowship with Christ at this very moment, he is not the one that makes the choice; either way, he must magnify the Lord.
Verse 24, "Nevertheless to abide in the flesh is more needful for you."
LGT "But to remain [in] the flesh is more necessary for your sake."
Paul states that it is better for the Philippians for him to remain. It would be better for me to go home and be with Christ, but more necessary for you Philippians that I stay and help you mature in the Lord.
Verse 25, "And having confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;"
LGT "And this being persuaded of, I know that I shall remain and continue with you all; for your advancement and joy in the faith:"
And being persuaded of: Paul was persuaded that they needed him, and he is willing to remain here on earth for their sakes. I know that I shall abide and continue with you all: the Greek word for "I know" is oida, which does not mean absolute knowledge, which is different from epignosko, meaning full knowledge; so what Paul is saying is that he wants to remain with them to help them not that he received this knowledge from Divine Revelation. For your advancement and joy in the faith: to teach them grace doctrine, which leads to their spiritual maturity, and much joy as a result of their growing in grace and the knowledge of the Truth.
Verse 26, "That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again."
LGT "In order that your boasting may abound in Christ Jesus in me, on account of my presence again with you."
In order that your boasting may abound in Christ Jesus in me: Christ is the primary source of their joy, and Paul the secondary source as the one who gave them the grace doctrine that produced their boasting in Christ. On account of my presence again with you: "The return of the released prisoner [Paul] to Philippi would be of incalculable benefit. It would furnish occasion for deeper and more extended lessons on Christianity, so as that their faith might make progress, and its joy might be resuscitated, and this possession of a faith conscious of progress and buoyant with gladness, would furnish matter of abundant boasting in Christ Jesus, through the apostle's visit" (Eadie).
Verse 27, "Only let your conversation be as it become the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel."
LGT "Only worthily of the Glad Tidings of the Christ conduct yourselves: in order that whether having come and having seen you, or being absent I might hear the things concerning you, that ye stand fast in one spirit, with one soul, striving together with the faith of the Glad Tidings."
Only worthily of the glad Tidings conduct yourselves: the KJV misses the point by translating politeuesthe as conversation; the literal meaning is "conduct yourselves as citizens of the Christian community" (Robertson). More specifically, Paul is telling them that they should conduct themselves according to the gospel of grace, for, in all things do unto the glory of the Lord. Paul says their public lives should manifest their private lives, that is, they should live consistently displaying the glory of Christ. In order that whether having come and having seen you: that he might be let loose from prison and able to come to them. Or being absent: the possibility that he might not be released. I might hear the things concerning you: that I might hear very good reports concerning you directly from you if I am able to come to you, or from others if I am detained in this prison. That ye stand fast in one spirit: this spirit is not the Holy Spirit, but is their spirits controlled by the gospel of grace by the power of the Holy Spirit. With one soul: this is proof again that man is a tripartite being, that is, body, soul, and spirit. With the body man has physical world consciousness; with the soul man has self- consciousness; and with the spirit man has God consciousness. If this is not so, why does Paul separate them? He does however use them describing man's inner man, however, they are separate entities. "The apostle uses both pneuma (spirit) and pseuche (soul), and therefore recognized a distinction between them. In their separate use they are apparently interchangeable; for though they really represent different portions or aspects of our inner nature, it may be loosely designated by either of them. But the adjectives pneumatikos (spiritual) and pseuchikos (fleshly) are contrasted in reference to the body - 1 Cor. 15:44; and there is a similar contrast in Jude 19. Pneuma is the higher principle of our spiritual nature, that which betokens its divine origin, and which adapts it to receive the Holy Spirit, and in which He works and dwells. Pseuche, on the other hand, is the lower principle - the seat of instinct, emotions, and other powers connected with the animal life. Pseuche (soul) is applied to Kardia (heart), but pneuma (spirit) to nous (mind)" (Eadie). Striving together with the faith of the Glad Tidings: Paul desired to hear that the church was united by faith working together for the furtherance of the gospel of grace. Their striving was to help one another in their pursuit for unity in the faith.
Verse 28, "And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God."
LGT "And being frightened in nothing by those who oppose, which is to them a demonstration of destruction, but [to you] of your salvation, and this is from God."
And being frightened in nothing by those who oppose: the Philippian Christians had many adversaries, the Judaizers from within, and the heathen who opposed Christ from without. Paul tells them to stand fast. Which is to them a demonstration of destruction: the enemy cannot prevail, but eventually will be destroyed. But to you of your salvation: standing fast in the faith is a sure sign that they belong to God's family. And this from God: "Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds - that persecutions are to be reckoned among God's benefits, what progress would be made in the doctrine of piety! And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for that case He adorns us with His mark of distinction. But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity [enthusiasm] the cross when it is presented to them. Alas, then, for our stupidity!" (Calvin).
Verse 29, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake."
LGT "Because to you it was granted concerning Christ, not only to believe on Him, but also concerning Him to suffer."
Because to you it was granted concerning Christ: these things are brought unto you because of your relationship with Jesus Christ. Not only to believe on Him: by believing they became part of God's family, and thus they received an abiding relationship with Christ, identifying themselves in Him.
Barnes points out these privileges for believing on Christ:
"It is a privilege to be allowed to believe on Christ because: (1.) It is an honor to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved. (2.) It is a privilege to believe on Christ, because it is by such faith that our sins are forgiven; that we become reconciled to God, and have the hope of heaven. (3.) It is a privilege, because it saves the mind from the tortures and deadly influences of unbelief - the agitation, and restlessness, and darkness, and gloom of a skeptic. (4.) It is a privilege, because we have then a friend to whom we may go in trial, and on whom we may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of the unbeliever; and he will see abundant occasion for gratitude."
But also concerning Him to suffer: they also became identified with Christ through suffering on His account, or you might say, for the cause of Christ. Suffering for Christ is a gift of God's grace. No one says that it is pleasant to suffer; only the reason of our suffering could not be more eternally sound than to suffer in the cause of Christ. "Paul's one object is to inspirit the Christians at Philippi, by showing that undauntedness in the midst of their tribulation would be an evidence of salvation granted by God; for the twofold gift of faith and suffering is from Him, the one as securing, and the other as foretokening salvation" (Eadie).
Verse 30, "Having the same conflict which ye saw in me, and now hear to be in me."
LGT "The same conflict having such as ye saw in me, and now ye hear of in me."
The same conflict having such as ye saw in me: these believers witnessed the suffering that Paul underwent when he was in Philippi (Acts 16). And now ye hear of in me: they had heard of his suffering in the Roman prison. Paul tells them if they happen to suffer as he did, they ought to rejoice.
We now move on into the next chapter where Paul will teach them the pattern for Christian living.
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