Philippians 1:12 King James Version with Strong's Concordance (STRONG)

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¹² But ^G1161 I would ^G1014 ye ^G5209 should understand, ^G1097 brethren, ^G80 that ^G3754 the things which happened unto ^G2596 me ^G1691 have fallen out ^G2064 rather ^G3123 unto ^G1519 the furtherance ^G4297 of the gospel; ^G2098

Cross Reference

Acts 28:1-31 STRONG

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And ^G2532 when they were escaped, ^G1295 then ^G5119 they knew ^G1921 that ^G3754 the island ^G3520 was called ^G2564 Melita. ^G3194 And ^G1161 the barbarous people ^G915 shewed ^G3930 us ^G2254 no ^G3756 little ^G5177 kindness: ^G5363 for ^G1063 they kindled ^G381 a fire, ^G4443 and received ^G4355 us ^G2248 every one, ^G3956 because ^G1223 of the present ^G2186 rain, ^G5205 and ^G2532 because ^G1223 of the cold. ^G5592 And ^G1161 when Paul ^G3972 had gathered ^G4962 a bundle ^G4128 of sticks, ^G5434 and ^G2532 laid ^G2007 them on ^G1909 the fire, ^G4443 there came ^G1831 a viper ^G2191 out of ^G1537 the heat, ^G2329 and fastened on ^G2510 his ^G846 hand. ^G5495 And ^G1161 when ^G5613 the barbarians ^G915 saw ^G1492 the venomous beast ^G2342 hang ^G2910 on ^G1537 his ^G846 hand, ^G5495 they said ^G3004 among ^G4314 themselves, ^G240 No doubt ^G3843 this ^G3778 man ^G444 is ^G2076 a murderer, ^G5406 whom, ^G3739 though he hath escaped ^G1295 ^G1537 the sea, ^G2281 yet vengeance ^G1349 suffereth ^G1439 not ^G3756 to live. ^G2198 And ^G3303 ^G3767 he shook off ^G660 the beast ^G2342 into ^G1519 the fire, ^G4442 and felt ^G3958 no ^G3762 harm. ^G2556 Howbeit ^G1161 they looked ^G4328 when he ^G846 should ^G3195 have swollen, ^G4092 or ^G2228 fallen down ^G2667 dead ^G3498 suddenly: ^G869 but ^G1161 after they ^G846 had looked ^G4328 a great while, ^G1909 ^G4183 and ^G2532 saw ^G2334 no ^G3367 harm ^G824 come ^G1096 to ^G1519 him, ^G846 they changed their minds, ^G3328 and said ^G3004 that he ^G846 was ^G1511 a god. ^G2316 ^G1161 In ^G1722 ^G4012 the same ^G1565 quarters ^G5117 were ^G5225 possessions ^G5564 of the chief man ^G4413 of the island, ^G3520 whose name was ^G3686 Publius; ^G4196 who ^G3739 received ^G324 us, ^G2248 and lodged us ^G3579 three ^G5140 days ^G2250 courteously. ^G5390 And ^G1161 it came to pass, ^G1096 that the father ^G3962 of Publius ^G4196 lay ^G2621 sick of ^G4912 a fever ^G4446 and ^G2532 of a bloody flux: ^G1420 to ^G4314 whom ^G3739 Paul ^G3972 entered in, ^G1525 and ^G2532 prayed, ^G4336 and laid ^G2007 his hands ^G5495 on ^G2007 him, ^G846 and healed ^G2390 him. ^G846 So ^G3767 when ^G1096 this ^G5127 was done, ^G1096 others ^G3062 also, ^G2532 which ^G3588 had ^G2192 diseases ^G769 in ^G1722 the island, ^G3520 came, ^G4334 and ^G2532 were healed: ^G2323 Who ^G3739 also ^G2532 honoured ^G5092 us ^G2248 with many ^G4183 honours; ^G5091 and ^G2532 when we departed, ^G321 they laded ^G2007 us with such things as ^G4314 were necessary. ^G5532 And ^G1161 after ^G3326 three ^G5140 months ^G3376 we departed ^G321 in ^G1722 a ship ^G4143 of Alexandria, ^G222 which had wintered ^G3914 in ^G1722 the isle, ^G3520 whose sign ^G3902 was Castor and Pollux. ^G1359 And ^G2532 landing ^G2609 at ^G1519 Syracuse, ^G4946 we tarried ^G1961 there three ^G5140 days. ^G2250 And from thence ^G3606 we fetched a compass, ^G4022 and came ^G2658 to ^G1519 Rhegium: ^G4484 and ^G2532 after ^G3326 one ^G3391 day ^G2250 the south wind ^G3558 blew, ^G1920 and we came ^G2064 the next day ^G1206 to ^G1519 Puteoli: ^G4223 Where ^G3757 we found ^G2147 brethren, ^G80 and were desired ^G3870 to tarry ^G1961 with ^G1909 them ^G846 seven ^G2033 days: ^G2250 and ^G2532 so ^G3779 we went ^G2064 toward ^G1519 Rome. ^G4516 And from thence, ^G2547 when the brethren ^G80 heard ^G191 of ^G4012 us, ^G2257 they came ^G1831 to meet ^G529 ^G1519 us ^G2254 as far as ^G891 Appii ^G675 forum, ^G5410 and ^G2532 The three ^G5140 taverns: ^G4999 whom ^G3739 when Paul ^G3972 saw, ^G1492 he thanked ^G2168 God, ^G2316 and took ^G2983 courage. ^G2294 And ^G1161 when ^G3753 we came ^G2064 to ^G1519 Rome, ^G4516 the centurion ^G1543 delivered ^G3860 the prisoners ^G1198 to the captain of the guard: ^G4759 but ^G1161 Paul ^G3972 was suffered ^G2010 to dwell ^G3306 by ^G2596 himself ^G1438 with ^G4862 a soldier ^G4757 that kept ^G5442 him. ^G846 And ^G1161 it came to pass, ^G1096 that after ^G3326 three ^G5140 days ^G2250 Paul ^G3972 called ^G4779 the chief ^G4413 ^G5607 of the Jews ^G2453 together: ^G4779 and ^G1161 when they ^G846 were come together, ^G4905 he said ^G3004 unto ^G4314 them, ^G846 Men ^G435 and brethren, ^G80 though I ^G1473 have committed ^G4160 nothing ^G3762 against ^G1727 the people, ^G2992 or ^G2228 customs ^G1485 of our fathers, ^G3971 yet was I delivered ^G3860 prisoner ^G1198 from ^G1537 Jerusalem ^G2414 into ^G1519 the hands ^G5495 of the Romans. ^G4514 Who, ^G3748 when they had examined ^G350 me, ^G3165 would ^G1014 have let me go, ^G630 because ^G1223 there was ^G5225 no ^G3367 cause ^G156 of death ^G2288 in ^G1722 me. ^G1698 But ^G1161 when the Jews ^G2453 spake against ^G483 it, I was constrained ^G315 to appeal ^G1941 unto Caesar; ^G2541 not ^G3756 that ^G5613 I had ^G2192 ought ^G5100 to accuse ^G2723 my ^G3450 nation ^G1484 of. ^G2723 For ^G1223 this ^G5026 cause ^G156 therefore ^G3767 have I called ^G3870 for you, ^G5209 to see ^G1492 you, and ^G2532 to speak with ^G4354 you: because that ^G1752 for ^G1063 the hope ^G1680 of Israel ^G2474 I am bound with ^G4029 this ^G5026 chain. ^G254 And ^G1161 they said ^G2036 unto ^G4314 him, ^G846 We ^G2249 neither ^G3777 received ^G1209 letters ^G1121 out of ^G575 Judaea ^G2449 concerning ^G4012 thee, ^G4675 neither ^G3777 any ^G5100 of the brethren ^G80 that came ^G3854 shewed ^G518 or ^G2228 spake ^G2980 any ^G5100 harm ^G4190 of ^G4012 thee. ^G4675 But ^G1161 we desire ^G515 to hear ^G191 of ^G3844 thee ^G4675 what ^G3739 thou thinkest: ^G5426 for ^G1063 as concerning ^G4012 ^G3303 this ^G5026 sect, ^G139 we ^G2254 know ^G2076 ^G1110 that ^G3754 every where ^G3837 it is spoken against. ^G483 And ^G1161 when they had appointed ^G5021 him ^G846 a day, ^G2250 there came ^G2240 many ^G4119 to ^G4314 him ^G846 into ^G1519 his lodging; ^G3578 to whom ^G3739 he expounded ^G1620 and testified ^G1263 the kingdom ^G932 of God, ^G2316 ^G5037 persuading ^G3982 them ^G846 concerning ^G4012 Jesus, ^G2424 both ^G5037 out of ^G575 the law ^G3551 of Moses, ^G3475 and ^G2532 out of the prophets, ^G4396 from ^G575 morning ^G4404 till ^G2193 evening. ^G2073 And ^G2532 some ^G3303 believed ^G3982 the things which were spoken, ^G3004 and ^G1161 some believed not. ^G569 And ^G1161 when they agreed not ^G800 ^G5607 among ^G4314 themselves, ^G240 they departed, ^G630 after that Paul ^G3972 had spoken ^G2036 one ^G1520 word, ^G4487 ^G3754 Well ^G2573 spake ^G2980 the Holy ^G40 Ghost ^G4151 by ^G1223 Esaias ^G2268 the prophet ^G4396 unto ^G4314 our ^G2257 fathers, ^G3962 Saying, ^G3004 Go ^G4198 unto ^G4314 this ^G5126 people, ^G2992 and ^G2532 say, ^G2036 Hearing ^G189 ye shall hear, ^G191 and ^G2532 shall ^G4920 not ^G3364 understand; ^G4920 and ^G2532 seeing ^G991 ye shall see, ^G991 and ^G2532 not ^G3364 perceive: ^G1492 For ^G1063 the heart ^G2588 of this ^G5127 people ^G2992 is waxed gross, ^G3975 and ^G2532 their ears ^G3775 are dull ^G917 of hearing, ^G191 and ^G2532 their ^G846 eyes ^G3788 have they closed; ^G2576 lest ^G3379 they should see ^G1492 with their eyes, ^G3788 and ^G2532 hear ^G191 with their ears, ^G3775 and ^G2532 understand ^G4920 with their heart, ^G2588 and ^G2532 should be converted, ^G1994 and ^G2532 I should heal ^G2390 them. ^G846 Be it ^G2077 known ^G1110 therefore ^G3767 unto you, ^G5213 that ^G3754 the salvation ^G4992 of God ^G2316 is sent ^G649 unto the Gentiles, ^G1484 and ^G2532 that they will hear ^G191 it. ^G846 And ^G2532 when he ^G846 had said ^G2036 these words, ^G5023 the Jews ^G2453 departed, ^G565 and had ^G2192 great ^G4183 reasoning ^G4803 among ^G1722 themselves. ^G1438 And ^G1161 Paul ^G3972 dwelt ^G3306 two ^G1333 whole ^G3650 years ^G1333 in ^G1722 his own ^G2398 hired house, ^G3410 and ^G2532 received ^G588 all ^G3956 that came in ^G1531 unto ^G4314 him, ^G846 Preaching ^G2784 the kingdom ^G932 of God, ^G2316 and ^G2532 teaching ^G1321 those things which concern ^G4012 the Lord ^G2962 Jesus ^G2424 Christ, ^G5547 with ^G3326 all ^G3956 confidence, ^G3954 no man forbidding him. ^G209

Acts 11:19-21 STRONG

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Now ^G3767 ^G3303 they which were scattered abroad ^G1289 upon ^G575 the persecution ^G2347 that arose ^G1096 about ^G1909 Stephen ^G4736 travelled ^G1330 as far as ^G2193 Phenice, ^G5403 and ^G2532 Cyprus, ^G2954 and ^G2532 Antioch, ^G490 preaching ^G2980 the word ^G3056 to none ^G3367 but ^G1508 unto the Jews ^G2453 only. ^G3440 And ^G1161 some ^G5100 of ^G1537 them ^G846 were ^G2258 men ^G435 of Cyprus ^G2953 and ^G2532 Cyrene, ^G2956 which, ^G3748 when they were come ^G1525 to ^G1519 Antioch, ^G490 spake ^G2980 unto ^G4314 the Grecians, ^G1675 preaching ^G2097 the Lord ^G2962 Jesus. ^G2424 And ^G2532 the hand ^G5495 of the Lord ^G2962 was ^G2258 with ^G3326 them: ^G846 and ^G5037 a great ^G4183 number ^G706 believed, ^G4100 and turned ^G1994 unto ^G1909 the Lord. ^G2962

Acts 21:28-36 STRONG

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Crying out, ^G2896 Men ^G435 of Israel, ^G2475 help: ^G997 This ^G3778 is ^G2076 the man, ^G444 that teacheth ^G1321 all ^G3956 men every where ^G3837 against ^G2596 the people, ^G2992 and ^G2532 the law, ^G3551 and ^G2532 this ^G5126 place: ^G5117 and ^G5037 further ^G2089 brought ^G1521 Greeks ^G1672 also ^G2532 into ^G1519 the temple, ^G2411 and ^G2532 hath polluted ^G2840 this ^G5127 holy ^G40 place. ^G5117 (For ^G1063 they had ^G2258 seen before ^G4308 with ^G4862 him ^G846 in ^G1722 the city ^G4172 Trophimus ^G5161 an Ephesian, ^G2180 whom ^G3739 they supposed ^G3543 that ^G3754 Paul ^G3972 had brought ^G1521 into ^G1519 the temple.) ^G2411 And ^G5037 all ^G3650 the city ^G4172 was moved, ^G2795 and ^G2532 the people ^G2992 ran together: ^G1096 ^G4890 and ^G2532 they took ^G1949 Paul, ^G3972 and drew ^G1670 him ^G846 out of ^G1854 the temple: ^G2411 and ^G2532 forthwith ^G2112 the doors ^G2374 were shut. ^G2808 And ^G1161 as they went about ^G2212 to kill ^G615 him, ^G846 tidings ^G5334 came ^G305 unto the chief captain ^G5506 of the band, ^G4686 that ^G3754 all ^G3650 Jerusalem ^G2419 was in an uproar. ^G4797 Who ^G3739 immediately ^G1824 took ^G3880 soldiers ^G4757 and ^G2532 centurions, ^G1543 and ran down ^G2701 unto ^G1909 them: ^G846 and ^G1161 when they saw ^G1492 the chief captain ^G5506 and ^G2532 the soldiers, ^G4757 they left ^G3973 beating ^G5180 of Paul. ^G3972 Then ^G5119 the chief captain ^G5506 came near, ^G1448 and took ^G1949 him, ^G846 and ^G2532 commanded ^G2753 him to be bound with ^G1210 two ^G1417 chains; ^G254 and ^G2532 demanded ^G4441 who ^G5101 he was, ^G302 ^G1498 and ^G2532 what ^G5101 he had ^G2076 done. ^G4160 And ^G1161 some ^G243 cried ^G994 one thing, ^G5100 some another, ^G243 among ^G1722 the multitude: ^G3793 and ^G1161 when he could ^G1410 not ^G3361 know ^G1097 the certainty ^G804 for ^G1223 the tumult, ^G2351 he commanded ^G2753 him ^G846 to be carried ^G71 into ^G1519 the castle. ^G3925 And ^G1161 when ^G3753 he came ^G1096 upon ^G1909 the stairs, ^G304 so it was, ^G4819 that he was borne ^G941 of ^G5259 the soldiers ^G4757 for ^G1223 the violence ^G970 of the people. ^G3793 For ^G1063 the multitude ^G4128 of the people ^G2992 followed after, ^G190 crying, ^G2896 Away ^G142 with him. ^G846

Acts 22:1-30 STRONG

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Men, ^G435 brethren, ^G80 and ^G2532 fathers, ^G3962 hear ye ^G191 my ^G3450 defence ^G627 which I make now ^G3568 unto ^G4314 you. ^G5209 (And ^G1161 when they heard ^G191 that ^G3754 he spake ^G4377 in the Hebrew ^G1446 tongue ^G1258 to them, ^G846 they kept ^G3930 the more ^G3123 silence: ^G2271 and ^G2532 he saith,) ^G5346 I ^G1473 am ^G1510 verily ^G3303 a man ^G435 which am a Jew, ^G2453 born ^G1080 in ^G1722 Tarsus, ^G5019 a city in Cilicia, ^G2791 yet ^G1161 brought up ^G397 in ^G1722 this ^G5026 city ^G4172 at ^G3844 the feet ^G4228 of Gamaliel, ^G1059 and taught ^G3811 according ^G2596 to the perfect manner ^G195 of the law ^G3551 of the fathers, ^G3971 and was ^G5225 zealous ^G2207 toward God, ^G2316 as ^G2531 ye ^G5210 all ^G3956 are ^G2075 this day. ^G4594 And I ^G3739 persecuted ^G1377 this ^G5026 way ^G3598 unto ^G891 the death, ^G2288 binding ^G1195 and ^G2532 delivering ^G3860 into ^G1519 prisons ^G5438 both ^G5037 men ^G435 and ^G2532 women. ^G1135 As ^G5613 also ^G2532 the high priest ^G749 doth bear ^G3140 me ^G3427 witness, ^G3140 and ^G2532 all ^G3956 the estate of the elders: ^G4244 from ^G3844 whom ^G3739 also ^G2532 I received ^G1209 letters ^G1992 unto ^G4314 the brethren, ^G80 and ^G2532 went ^G4198 to ^G1519 Damascus, ^G1154 to bring ^G71 them which were ^G5607 there ^G1566 bound ^G1210 unto ^G1519 Jerusalem, ^G2419 for to ^G2443 be punished. ^G5097 And ^G1161 it came to pass, ^G1096 that, as I made ^G4198 my ^G3427 journey, ^G4198 and ^G2532 was come nigh ^G1448 unto Damascus ^G1154 about ^G4012 noon, ^G3314 suddenly ^G1810 there shone ^G4015 from ^G1537 heaven ^G3772 a great ^G2425 light ^G5457 round ^G4015 about ^G4012 me. ^G1691 And ^G5037 I fell ^G4098 unto ^G1519 the ground, ^G1475 and ^G2532 heard ^G191 a voice ^G5456 saying ^G3004 unto me, ^G3427 Saul, ^G4549 Saul, ^G4549 why ^G5101 persecutest thou ^G1377 me? ^G3165 And ^G1161 I ^G1473 answered, ^G611 Who ^G5101 art thou, ^G1488 Lord? ^G2962 And ^G5037 he said ^G2036 unto ^G4314 me, ^G3165 I ^G1473 am ^G1510 Jesus ^G2424 of Nazareth, ^G3480 whom ^G3739 thou ^G4771 persecutest. ^G1377 And ^G1161 they that were ^G5607 with ^G4862 me ^G1698 saw ^G2300 indeed ^G3303 the light, ^G5457 and ^G2532 were ^G1096 afraid; ^G1719 but ^G1161 they heard ^G191 not ^G3756 the voice ^G5456 of him that spake ^G2980 to me. ^G3427 And ^G1161 I said, ^G2036 What ^G5101 shall I do, ^G4160 Lord? ^G2962 And ^G1161 the Lord ^G2962 said ^G2036 unto ^G4314 me, ^G3165 Arise, ^G450 and go ^G4198 into ^G1519 Damascus; ^G1154 and there ^G2546 it shall be told ^G2980 thee ^G4671 of ^G4012 all things ^G3956 which ^G3739 are appointed ^G5021 for thee ^G4671 to do. ^G4160 And ^G1161 when ^G5613 I could ^G1689 not ^G3756 see ^G1689 for ^G575 the glory ^G1391 of that ^G1565 light, ^G5457 being led by the hand ^G5496 of ^G5259 them that were ^G4895 with me, ^G3427 I came ^G2064 into ^G1519 Damascus. ^G1154 And ^G1161 one ^G5100 Ananias, ^G367 a devout ^G2152 man ^G435 according ^G2596 to the law, ^G3551 having a good report ^G3140 of ^G5259 all ^G3956 the Jews ^G2453 which dwelt ^G2730 there, Came ^G2064 unto ^G4314 me, ^G3165 and ^G2532 stood, ^G2186 and said ^G2036 unto me, ^G3427 Brother ^G80 Saul, ^G4549 receive thy sight. ^G308 And ^G2504 the same ^G846 hour ^G5610 I ^G2504 looked up ^G308 upon ^G1519 him. ^G846 And ^G1161 he said, ^G2036 The God ^G2316 of our ^G2257 fathers ^G3962 hath chosen ^G4400 thee, ^G4571 that thou shouldest know ^G1097 his ^G846 will, ^G2307 and ^G2532 see ^G1492 that Just One, ^G1342 and ^G2532 shouldest hear ^G191 the voice ^G5456 of ^G1537 his ^G846 mouth. ^G4750 For ^G3754 thou shalt be ^G2071 his ^G846 witness ^G3144 unto ^G4314 all ^G3956 men ^G444 of what ^G3739 thou hast seen ^G3708 and ^G2532 heard. ^G191 And ^G2532 now ^G3568 why ^G5101 tarriest thou? ^G3195 arise, ^G450 and be baptized, ^G907 and ^G2532 wash away ^G628 thy ^G4675 sins, ^G266 calling on ^G1941 the name ^G3686 of the Lord. ^G2962 And ^G1161 it came to pass, ^G1096 that, when I ^G3427 was come again ^G5290 to ^G1519 Jerusalem, ^G2419 even ^G2532 while I ^G3450 prayed ^G4336 in ^G1722 the temple, ^G2411 I ^G3165 was ^G1096 in ^G1722 a trance; ^G1611 And ^G2532 saw ^G1492 him ^G846 saying ^G3004 unto me, ^G3427 Make haste, ^G4692 and ^G2532 get thee ^G1831 quickly ^G5034 ^G1722 out of ^G1537 Jerusalem: ^G2419 for ^G1360 they will ^G3858 not ^G3756 receive ^G3858 thy ^G4675 testimony ^G3141 concerning ^G4012 me. ^G1700 And I ^G2504 said, ^G2036 Lord, ^G2962 they ^G846 know ^G1987 that ^G3754 I ^G1473 imprisoned ^G2252 ^G5439 and ^G2532 beat ^G1194 in every ^G2596 synagogue ^G4864 them that believed ^G4100 on ^G1909 thee: ^G4571 And ^G2532 when ^G3753 the blood ^G129 of thy ^G4675 martyr ^G3144 Stephen ^G4736 was shed, ^G1632 I ^G846 also ^G2532 was ^G2252 standing by, ^G2186 and ^G2532 consenting ^G4909 unto his ^G846 death, ^G336 and ^G2532 kept ^G5442 the raiment ^G2440 of them that slew ^G337 him. ^G846 And ^G2532 he said ^G2036 unto ^G4314 me, ^G3165 Depart: ^G4198 for ^G3754 I ^G1473 will send ^G1821 thee ^G4571 far hence ^G3112 unto ^G1519 the Gentiles. ^G1484 And ^G1161 they gave ^G191 him ^G846 audience ^G191 unto ^G891 this ^G5127 word, ^G3056 and ^G2532 then lifted up ^G1869 their ^G846 voices, ^G5456 and said, ^G3004 Away with ^G142 such ^G5108 a fellow from ^G575 the earth: ^G1093 for ^G1063 it is ^G2520 not ^G3756 fit ^G2520 that he ^G846 should live. ^G2198 And ^G1161 as they ^G846 cried out, ^G2905 and ^G2532 cast off ^G4495 their clothes, ^G2440 and ^G2532 threw ^G906 dust ^G2868 into ^G1519 the air, ^G109 The chief captain ^G5506 commanded ^G2753 him ^G846 to be brought ^G71 into ^G1519 the castle, ^G3925 and bade ^G2036 that he ^G846 should be examined ^G426 by scourging; ^G3148 that ^G2443 he might know ^G1921 wherefore ^G1223 ^G3739 ^G156 they cried ^G2019 so ^G3779 against ^G2019 him. ^G846 And ^G1161 as ^G5613 they bound ^G4385 ^G4385 him ^G846 with thongs, ^G2438 Paul ^G3972 said ^G2036 unto ^G4314 the centurion ^G1543 that stood by, ^G2476 Is it lawful ^G1487 ^G1832 for you ^G5213 to scourge ^G3147 a man ^G444 that is a Roman, ^G4514 and ^G2532 uncondemned? ^G178 When ^G1161 the centurion ^G1543 heard ^G191 that, he went ^G4334 and told ^G518 the chief captain, ^G5506 saying, ^G3004 Take heed ^G3708 what ^G5101 thou doest: ^G3195 ^G4160 for ^G1063 this ^G3778 man ^G444 is ^G2076 a Roman. ^G4514 Then ^G1161 the chief captain ^G5506 came, ^G4334 and said ^G2036 unto him, ^G846 Tell ^G3004 me, ^G3427 ^G1487 art ^G1488 thou ^G4771 a Roman? ^G4514 ^G1161 He said, ^G5346 Yea. ^G3483 And ^G5037 the chief captain ^G5506 answered, ^G611 With a great ^G4183 sum ^G2774 obtained ^G2932 I ^G1473 this ^G5026 freedom. ^G4174 And ^G1161 Paul ^G3972 said, ^G5346 But ^G1161 I ^G1473 ^G2532 was free born. ^G1080 Then ^G3767 straightway ^G2112 they departed ^G868 from ^G575 him ^G846 which ^G3588 should ^G3195 have examined ^G426 him: ^G846 and ^G1161 the chief captain ^G5506 also ^G2532 was afraid, ^G5399 after he knew ^G1921 that ^G3754 he was ^G2076 a Roman, ^G4514 and ^G2532 because ^G3754 he had ^G2258 bound ^G1210 him. ^G846 ^G1161 On the morrow, ^G1887 because he would ^G1014 have known ^G1097 the certainty ^G804 wherefore ^G5101 he was accused ^G2723 of ^G3844 the Jews, ^G2453 he loosed ^G3089 him ^G846 from ^G575 his bands, ^G1199 and ^G2532 commanded ^G2753 the chief priests ^G749 and ^G2532 all ^G3650 their ^G846 council ^G4892 to appear, ^G2064 and ^G2532 brought ^G2609 Paul ^G3972 down, ^G2609 and set him ^G2476 before ^G1519 them. ^G846

Commentary on Philippians 1 Matthew Henry Commentary

John Gill Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 1

He begins with the inscription and benediction (v. 1, 2). He gives thanks for the saints at Philippi (v. 3-6). He speaks of his great affection and concern for their spiritual welfare (v. 7, 8), his prayers for them (v. 9-11), his care to prevent their offence at his sufferings (v. 12-20), his readiness to glorify Christ by life or death (v. 21-26), and then concludes with a double exhortation to strictness and constancy (v. 27-30).

Phl 1:1-2

We have here the inscription and benediction. Observe,

I. The persons writing the epistle-Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,
II. The persons to whom it is directed.
- 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, 2 Co. 1:24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, 2 Co. 4:5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, James 2:1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God.
- 2. It is directed to the ministers, or church-officers-with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.
III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, v. 2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Num. 6:23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace-the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe,
- 1. No peace without grace. Inward peace springs from a sense of divine favour.
- 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift, James 1:17.
- 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.

Phl 1:3-6

The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,

I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you-epi paseµ teµ mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.
II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.
III. He remembered them in prayer: Always in every prayer of mine for you all, v. 4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.
IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God.-I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving?
- 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, v. 5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation (Jude 3), and they obtain like precious faith with them, 2 Pt. 1:1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such.-Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinoµnia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians-a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now.
- 2. For the confidence he had concerning them (v. 6): Being confident of this very thing, etc. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys; we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you-en hymin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here,
  - (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good.
  - (2.) Wherever this good work is begun it is of God's beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph. 2:1; Col. 2:13.
  - (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done.
  - (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it.
  - (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect.
  - (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, v. 10.

Phl 1:7-8

The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, v. 7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe,

1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers-their receiving benefit by their ministry. Or, "You are partakers of my grace, you have joined with me in doing and suffering.' They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart-dia to echein me en teµ kardia hymas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach.
2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them-to suppose as well of them as the matter will admit in all cases.
3. An appeal to God concerning the truth of this (v. 8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them (v. 4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it.'

Phl 1:9-11

These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed,

1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments.
2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom. 10:2; Jn. 16:2.
3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (v. 10); or, as it is in the margin, Try the things which differ; eis to dokimazein, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind.
4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere.
5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Acts 23:1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Acts 24:16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph. 5:27), and present believers faultless before the presence of his glory with exceeding joy, Jude 24.
6. That they might be a fruitful useful people (v. 11): Being filled with the fruits of righteousness, etc. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus (2 Tim. 2:1) and strengthened with might by his Spirit (Eph. 3:16), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things (1 Peter 4:11), and whatsoever we do we must do all to the glory of God, 1 Co. 10:31. It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.

Phl 1:12-20

We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.

I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (v. 12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2 Tim. 2:9. They cannot imprison the word of God; that has its free course, though I am confined.' But how was this?
- 1. It alarmed those who were without (v. 13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness.' Observe,
  - (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of.
  - (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people-Regis ad exemplum totus componitur orbis.
- 2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job 17:8, 9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, v. 14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.
II. He suffered from false friends as well as from enemies (v. 15, 16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up.-Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.
III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, v. 18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel:-
- 1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, v. 19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation-to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: "This my joy therefore is fulfilled. He must increase, but I must decrease, Jn. 3:29, 30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins.' Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.
- 2. Because it would turn to the glory of Christ, v. 20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, etc. Here observe,
  - (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come.
  - (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Rom. 12:1), and yield their members as instruments of righteousness unto God, Rom. 6:13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul.
  - (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ.
  - (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, Jn. 12:28.
  - (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.

Phl 1:21-26

We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe,

1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it.
2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life.' So Christ would be magnified by his death, v. 20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him.' It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,
- I. If I live in the flesh, this is the fruit of my labour (v. 22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour-karpos ergou-operae pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments-sword, famine, and pestilence: Paul was in a strait between two blessings-living to Christ, and being with him. Here we have him reasoning with himself upon the matter.
  - 1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (v. 23); Having a desire to depart, and to be with Christ, Observe,
    - (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart.
    - (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Lu. 23:43. Absent from the body and present with the Lord (2 Co. 5:8), without any interval between. Which is far better, polloµ gar mallon kreisson-very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.
  - 2. His judgment was rather to live awhile longer in this world, for the service of the church (v. 24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.
- II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, v. 25. Observe here,
  - 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide.'
  - 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in.
  - 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort.
  - 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course.
  - 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.
- III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, v. 26. They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe,
  - 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests.
  - 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.

Phl 1:27-30

The apostle concludes the chapter with two exhortations:-

I. He exhorts them to strictness of conversation (v. 27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it.-That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in v. 26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: "Whether I come or no, let me hear well of you, and do you stand fast.' Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, James 5:8. Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel:-
- 1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent.
- 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things.
- 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it.
II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, v. 28. The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ.-For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, v. 29. Here are two precious gifts given, and both on the behalf of Christ:-
- 1. To believe in him. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God.
- 2. To suffer for the sake of Christ is a valuable gift too: it is a great honour and a great advantage; for we may be very serviceable to the glory of God, which is the end of our creation, and encourage and confirm the faith of others. And there is a great reward attending it too: Blessed are you when men shall persecute you, for great is your reward in heaven, Mt. 5:11, 12. And, if we suffer with him, we shall also reign with him, 2 Tim. 2:12. If we suffer reproach and loss for Christ, we are to reckon it a great gift, and prize it accordingly, always provided we behave under our sufferings with the genuine temper of martyrs and confessors (v. 30): "Having the same conflict which you saw in me, and now hear to be in me; that is, suffering in the same manner as you saw and now hear of me that I suffer.' It is not simply the suffering, but the cause, and not only the cause, but the spirit, which makes the martyr. A man may suffer in a bad cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.

Worthy.Bible » STRONG » Philippians » Chapter 1 » Verse 12

Philippians 1:12 King James Version with Strong's Concordance (STRONG)

Cross Reference

Acts 28:1-31 STRONG

Acts 11:19-21 STRONG

Acts 21:28-36 STRONG

Acts 22:1-30 STRONG

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Philippians 1

Commentary on Philippians 1 Matthew Henry Commentary

Chapter 1