The Progress of the Gospel; the Apostle’s Bonds and Hopes (Philippians 1:12–20)

St. Paul places first: 1) a report on the successes of the gospel and his own dispositions and hopes regarding it (Phil. 1:12–26)—with the addition of: 2) instruction to the Philippians on a manner of life worthy of the gospel (Phil. 1:27–2:18).

1) On the Successes of the Gospel and His Own Dispositions and Hopes Regarding It (Phil. 1:12–26)

St. Paul writes, first of all, about himself, reporting how the preaching of the Gospel is going and what his own state of spirit is. It is likely that the Philippians, when sending Epaphroditus, expressed a desire to know about this as well. And the Apostle answers them. It was natural that a question should have arisen for them. The Apostle, sent by God, is in chains: what then of his work, the work of preaching? The Apostle: a) writes them that his chains have not hindered the work of preaching but, on the contrary, have served as an aid to it (Phil. 1:12–20). But, having said this, and out of his love for the Philippians: b) he also disclosed to them what had always been on his heart and what constituted the purpose of his life—namely, that nothing binds him to life, and that the one thing that occupies him on earth is to further the salvation of people through the preaching of the Gospel (Phil. 1:21–26).

A) The Apostle Writes to the Philippians about His Bonds (Phil. 1:12–20)

Phil. 1:12. But I would have you know, brethren, that the things concerning me have fallen out rather to the advancement of the gospel.

“I would have you know”—I want you to know. Perhaps even of his own accord, without a question from the Philippians, St. Paul wished to tell them about himself. By this he testified to his love for them. Those who love one another conceal nothing from each other, and by this mutual openness they nourish their love.

“It is the mark of a loving person to explain his circumstances when those who love him are troubled on account of them. The Apostle likely supposed that the Philippians, having heard that he was in chains, were grieved and thought that the preaching had ceased. What does he do? He immediately dispels this supposition” (St. Chrysostom).

“The things concerning me”—my circumstances, or my situation, “have fallen out rather to the advancement of the gospel.” That word “rather” means: they intended to hinder or cut off the preaching by putting me in chains, but it turned out otherwise—the chains did not hinder the preaching of the Gospel; “rather” they served its advancement and spread. He says: “the things concerning me… have come.” As though events flowed on of their own accord and have come to this outcome. But his thought is: God so arranged it. Though he does not say this directly, his words lead directly to it. The Gospel is from above—and is protected from above. It cannot be bound or held back by chains. It goes its own way, in spite of all the efforts of men. “What are you saying? You are in chains, you are being hindered—how then does the Gospel advance?” (St. Chrysostom).

Phil. 1:13. So that my bonds have become manifest in Christ throughout all the praetorium and in all other places.

“God so arranged it, says the Apostle, that my bonds in Christ and for Christ have not remained unknown in ‘all the praetorium.’ This is what they used to call the imperial palace. And not only in the praetorium, but in the whole city” (St. Chrysostom). The Apostle did not remain silent while in chains, but, as St. Luke testifies, “welcomed all who came to him, preaching the kingdom of God and teaching the things concerning our Lord Jesus Christ with all boldness, without hindrance” (Acts 28:30–31). The word of the Gospel spread both from him personally and from his co-workers; and those who heard passed on to others what they had heard. Going farther and farther, it reached even Caesar’s household. And there it became known, as throughout the whole city, that there was a man in chains—an extraordinary man—who had ended up in chains not for any crimes, but because he proclaimed to all the God-appointed way of salvation. By this not only was the scandal of the chains averted; but the chains received a certain heavenly light that drew people rather than repelled them.

The words “my bonds have become manifest in Christ” convey more than one thought. Most directly of all is the thought that Christ made them publicly known, with something of a glorious, renowned quality. Who needs to know about a prisoner? But Christ brought it about that everyone came to know of my chains, and everyone began to speak of them—naturally with an explanation of the nature of these chains. By this very fact they themselves became a proclamation of Christ the Lord. Oecumenius adduces this and similar interpretations. Here are his words: “my bonds have become manifest in Christ”—means either that they were in Christ and for Christ: that is, by the blessing and dispensation of Christ, since St. Paul, whether he suffered or succeeded in anything, referred it all to Christ; or that those bonds in Christ become manifest which are not performed for show, but in which everything is done in such a way that those who see them receive profit and glorify God who is in the Heavens.

“In the praetorium,” εν πραιτωριω. Some say that in Rome itself the imperial palace was not called by that name, but outside Rome, in the provinces, it was sometimes called so. But that St. Paul here means the imperial household is evident from his greeting on behalf of those who are of Caesar’s household (Phil. 4:22).

“And in all other places”—places, or parts of the city, simply throughout the whole city, as St. Chrysostom said.

Phil. 1:14. And many of the brethren in the Lord, having become confident by my bonds, dare all the more to speak the word of God without fear.

“My bonds not only did not shut the mouths of others or make them timid, but, on the contrary, made them yet more bold. Even before this they acted boldly and spoke with confidence; but now much more so” (St. Chrysostom). “Many”—that is, there were a great number of preachers; there had been many before, but after Paul’s bonds became so well known, there were far more. In this one can see the Apostle’s own assurance that the city had indeed been thoroughly proclaimed to throughout.

“In the Lord”—either brothers in the Lord, that is, believers, those most devoted to the Lord among them, who understood the truth about the Lord more fully; or “those who had placed their hope in the Lord.” The brothers were inspired with hope in the Lord on the occasion of Paul’s bonds having taken such a turn. Or the Lord inspired them with hope through Paul’s bonds. “Since it would have been saying a great deal to assert that my bonds produced boldness in them, he first said: ‘in the Lord.’ Do you see how the Apostle, even when he must boast, does not abandon modesty?” (St. Chrysostom). “In the Lord,” that is, through the Lord (Oecumenius).

“Having become confident”—emboldened by my bonds: either by the fact that they had received such renown, or by the fact that St. Paul bore them cheerfully. In the first respect the thought is this: seeing that the Apostle’s preaching, despite his being in chains, had not only attracted no harm whatsoever, but on the contrary had made him known even among the most distinguished persons—that everyone knows of this and no one has taken any action against him, though he is in their hands—seeing this, they laid aside all fear and began to proclaim the word of God with confidence. In the second respect: “In many of the brethren, because of my bonds, boldness was born; for, seeing that I bore my suffering with gladness, they preached the Divine Gospel without fear” (blessed Theodoret). “Had the one who was bound borne his chains with grief and remained silent, it would naturally have put them in the same condition; but because the one who was bound acted all the more boldly, he gave them more boldness than if he had not been bound” (St. Chrysostom).

“They dare all the more.” “Even before this they acted boldly and spoke with confidence; but now much more so” (St. Chrysostom). “Boldness seized them; for Paul’s bonds inflamed their faith. If this preaching were not divine, they said, Paul would not have consented to endure such bonds for its sake. The bonds of St. Paul served to strengthen the preaching” (Oecumenius).

“To speak the word of God.” The preaching that went forth was not human; the teaching being spread was not Paul’s, but through Paul, from God Himself, the surest path of salvation was being proclaimed to all. In this lies the power of the Gospel! The lips were human, but what they uttered was divine, by the power that worked within it.

Phil. 1:15. Some indeed preach Christ even out of envy and strife, and some also out of goodwill.

Where God’s sowers were sowing, the enemy had also hastened with his tares. Among the good and well-intentioned preachers, ill-intentioned ones had also mixed in. Who were they? They were not persons holding wrong doctrines—the Judaizers, for instance. For in that case the Apostle could never have said: in whatever way Christ is preached, I rejoice. How could he have rejoiced at the spread of wrong teaching? And in particular, St. Paul could never speak with equanimity about the Judaizers. To accept their teaching, in his view, is to fall away from Christ. What joy could there be in that for him? In describing them he does not hint at any error in their teaching, but only portrays their wrong dispositions, saying that they preach out of envy, out of strife, out of a desire to cause grief to the one in bonds—in a word, impurely, with impure intentions and motives. And the preachers who stand opposite to them he describes not from the angle of preaching the truth, but from the angle of preaching with a good heart, out of goodwill, out of love.

How could such persons have arisen among the believers? Where virtue is, there sin lurks alongside. Among the Jewish believers there may have been persons of rank and learning who would naturally have envied St. Paul—especially if one supposes that they had accepted Christianity not so much out of heartfelt conviction as because they had already grown away from Judaism and, by their upbringing, held paganism in contempt, while they could not remain without faith. Christianity appeared, and with it the Jewish mind could easily make peace. They accepted it as a system, while remaining with the same unchanged heart. As long as St. Paul’s preaching successes were modest, they went along with the others; but when that preaching attained renown and stirred envy in true preachers, they too rose up and, having no purified heart, carried on the preaching with impure dispositions—perhaps even without the Apostle’s knowledge, and in opposition to him. Even though they proclaimed Christ, it was not for the glory of Christ but for their own; might they not also have entertained the thought of eclipsing the Apostle? St. Paul says they preached out of envy and strife—out of rivalry, out of a desire to outrun the Apostle. “Envying my glory and my good beginning, or in order to be honored themselves, thinking to diminish my glory somewhat” (St. Chrysostom). The Apostle speaks of them calmly, being fully assured, of course, that no harm to the holy faith could follow from them.

Over against these ill-disposed persons he sets the good-hearted preachers, who proclaimed Christ “out of goodwill”—that is, with good will, out of love for the Lord, for the holy faith, and for the Apostle himself. Out of goodwill, that is, without hypocrisy, with full earnestness (St. Chrysostom); “out of ardent devotion to piety” (blessed Theodoret); “out of faith, out of love, out of conviction, out of good will” (Oecumenius); “without pretence, with an upright disposition of heart” (blessed Theophylact).

Phil. 1:16. The former proclaim Christ out of rivalry, not sincerely, supposing to add affliction to my bonds.

The first group proclaims Christ “out of rivalry”—out of competitiveness, wishing to outrun me, to leave me behind, or acting against me, against my plans and arrangements. Therefore they proclaim not sincerely—which denotes not that their teaching was adulterated with falsehood, but that they acted without a good heart, in a morally impure manner, not blamelessly—thereby lacking purity of heart.

“Supposing to add affliction to my bonds”—that is, hoping to cause grief to me who am in bonds. By what means could they hope to grieve St. Paul? If they preached falsehood, it would be obvious how they could have grieved him. But since they were not in error regarding the doctrine, only regarding their motives and manner of action, one may surmise—by acting against the will of St. Paul, without his knowledge, not according to his direction, and even in opposition to him. And this could grieve the Apostle, who was zealous that in the Church, among the circle of believers, everything should proceed in an orderly and fitting manner. St. Chrysostom says: “Thinking by this to plunge me into greater trouble, they add sorrow to sorrow. O cruelty, O diabolical conduct! They saw that he was imprisoned in chains and still did not wish him well; they wanted to increase his misfortunes. Well did the Apostle say: ‘supposing’; for it did not turn out that way. They thought by this to cause me grief; but I rejoiced at the success of the preaching.—So it is possible to do even a good deed with a bad intention; for which not only will there be no reward, but there will even be punishment. For since they proclaimed Christ for the purpose of plunging the preacher of Christ into greater troubles, they will not only receive no reward, but will be subject to punishment and torment.”

Phil. 1:17. But the latter out of love, knowing that I am set for the defense of the gospel.

The second group proclaims Christ “out of love”—both for the Lord and for me (Oecumenius, blessed Theophylact); one may add: for the holy faith and the gospel concerning it. Though from what follows it is evident that their love was directed chiefly to the Apostle, it could not have stood alone, without love for the Lord and for the cause of salvation accomplished by Him.—“Knowing that I am set for the defense of the gospel.” The responsibility for the gospel may be understood as being before God and before Caesar. If the latter, the thought is: knowing that a responsibility before the authorities rests upon me, they act cautiously in their preaching, according to my direction and guidance, so as not to provoke the authorities by reckless conduct and thereby stir up a storm against me. Everyone knows that the preaching proceeds from me. Should anything happen on account of it, the authorities would immediately lay hold of me, which cannot end well. Knowing this, they, out of love for me, act in their preaching according to my direction. To be understood further: while those first ones act without discernment. They care nothing if I am thereby made to suffer or even to face death. If the former understanding is taken, the thought is: “They lighten my responsibility before God and in some measure assist me in giving account. As it were the Apostle says: I have been commanded to preach; and I shall have to give account and answer for the task entrusted to me. Therefore they help me in such a way that it has become easier for me to answer. For if many are found who have been taught and have believed, it will be easy for me to answer” (St. Chrysostom and all our commentators).

Phil. 1:18. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice, yes, and will rejoice.

“What then?” Well then? Let them preach. “What does it matter to me, one way or the other?” (St. Chrysostom). Their intentions and motives cannot be approved. But, looking at the actual work of gospel preaching, abstracting it from the dispositions with which it is done, one cannot but rejoice in it. Whatever the manner, whatever the heart in which Christ is proclaimed—whether “in pretense,” under the pretext, under the guise of love for the Lord and for truth, hypocritically—or “in truth,” with the disposition of spirit with which this holy work ought to be done—I rejoice in this, and not only do I rejoice now, but I will always rejoice afterwards, and with a joy greater than now; or—I will rejoice, “if they were to keep doing so more and more” (St. Chrysostom). For those who preach impurely destroy the good of their own work, and that is to be lamented; but those who hear them and believe in the Lord through them receive salvation and glorify the Lord—how can one not rejoice in this? The glory of the Lord spreads; and my work prospers. “Against their will they assist me; though for their labors they will suffer punishment. And I, without helping them in the least, will receive a reward. Is there anyone more malicious than the devil, who devised the means of turning the very act of preaching into a cause of punishment for those who agreed to assist him? Do you see into what trouble he plunges his own? For their preaching and labors he contrives punishment and torment for them. And what other enemy and foe of their salvation could have so arranged everything?” (St. Chrysostom).

From this passage it is evident that the persons of whom St. Paul here speaks were not heretics. “They preached soundly; only the aim and intention with which they so acted were perverted, while the preaching itself was unchanged” (St. Chrysostom). “He censured them not for teaching what is evil, but for teaching what is good in an evil manner, having as their aim not piety but extreme hostility” (blessed Theodoret). Let no one suppose that St. Paul approves of bad motives, provided only the work is good. “One must bear in mind that in St. Paul this is expressed not in the form of a command, but as a statement of fact; he did not say: let it be proclaimed, but ‘is proclaimed’” (blessed Theodoret). “He stated what was” (St. Chrysostom)—and is examining an accomplished fact, not giving a commandment. Having detached himself from all the entanglements of the matter, even from the side by which it touched him personally and painfully, he says: one cannot but rejoice in such a work. St. Chrysostom, on the occasion of these words, marvels at the loftier character of St. Paul, saying: “No sorrow occurring in the present life—no enmity, no censure, no slander, no calamity, no punishment—can disturb a great and philosophic soul; for it has, as it were, fled to the summit of some lofty mountain, where it is safe from all the arrows shot from below, from the earth. Such is the soul of St. Paul, which has found for itself a place higher than any summit—the place of spiritual philosophy, of true philosophy.—They caused him various griefs, and yet what does he say? Not only do I not grieve at this and am not downcast, but I even rejoice and will rejoice—not only now, that is, but I shall always rejoice at this.”

Thus St. Paul sacrifices neither doctrine for the sake of morality, nor morality for the sake of doctrine.

Phil. 1:19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ.

“‘For I know’—indicates the reason why he says he will always rejoice. For I know without any doubt, he says, that even this manner of preaching will serve for my salvation. By ‘this’—though both manners of preaching may be understood—that is, ‘whether in pretense or in truth’—yet since from the well-intentioned preaching carried on under the direction of St. Paul himself he feared nothing harmful, and only says that the reckless, unguided, ill-intentioned preaching might add affliction to his bonds; it is evident that this latter is more directly meant here. I am confident, he says, that even this latter will serve for my salvation. ‘This’—either the fact that those men proclaim Christ in this manner, or even the very fact that they plot against St. Paul” (Oecumenius). “If some dangers should arise from this, those very dangers will serve for my salvation” (blessed Theodoret).

The word “salvation” is understood variously. It is neither temporal nor eternal salvation, but stands in place of the common expression: “for good.” Whatever may come of their reckless conduct—together with what is well-ordered—all of it will serve me for good. On what does such confidence rest? On faith in the power of the prayers of the saints and on God’s providential care for him: “through your prayer and the supply of the Spirit of Jesus Christ.”

“Through your prayer.” Since he was writing to the Philippians, he mentioned their prayer. Writing to others, he would have said the same about their prayer. The Apostle was confident that the prayer of the Philippians, as well as of all whom he had converted, and indeed of all believers, was continually ascending to God on his behalf and was asking for him all that was needful; and God hears His holy ones. Therefore he had no doubt that everything that was to happen would serve him for good. What he said was not mere words, but an expression of what was in his heart. Such is the spirit of life in Christ Jesus that in it no one feels himself alone. This the Apostle also expressed in the words: “this shall turn to my salvation through your prayer.” “Mark the humility of this blessed one. He had labored on a difficult course; he had performed a countless multitude of deeds; he was already standing near the very crown. And yet he who by countless virtues had won salvation writes to the Philippians: I can be saved by your prayer” (St. Chrysostom). So deeply does the conviction of the power and necessity of common prayer enter into consciousness that even an apostolic heart is not exempt from it.—Or rather, truly it was in such a heart that it was meant to dwell in perfection. For they are our model in all things.

“The supply of the Spirit of Jesus Christ.”—He does not say that the Spirit of Jesus Christ will be given to him; for who was more filled with that Spirit? But rather—that the Spirit of Jesus Christ will grant him, together with the prayer of the faithful, that all things will turn to his salvation. He means the Spirit—the guardian, guide, and enlightener of all the Apostles, and of Paul in particular—Who was sent down upon them by the Lord Jesus Christ from God the Father and abode in them inseparably, overshadowing and protecting them. The Apostles were wholly surrendered to His guidance and were confident that all their ways and all the contingencies of their lives turned and would always be turned to their good as Apostles, for the good of their apostolic ministry. This confidence is what the Apostle expresses here. It abode unwaveringly in their hearts, animated them, and filled them with hope.

Phil. 1:20. According to my earnest expectation and hope, that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ shall be magnified in my body, whether by life or by death.

The prayer of the faithful and the all-effective power of the Spirit of Jesus Christ will turn all things, he says, to my good—but not of themselves. They are outside of me. I draw them to myself and appropriate their power by my earnest expectation and hope. They will do this for me according to my earnest expectation and hope. “According to my earnest expectation,” καραδοκιαν.—This word denotes a firm, unshakeable, and unwavering hope, expressed by the position of the head, kara, and a confident gaze, as for instance: “and I shall look upon my enemies” (Ps. 117:7). Such was the powerful hope and the strong confidence that the Apostle bore in his soul! And possessing them, he says with assurance that he will not be ashamed. For “hope does not put to shame” (Rom. 5:5), as he himself teaches. And indeed, “who has trusted in the Lord and been put to shame?” (Sir. 2:10).—“That in nothing I shall be ashamed.” “Such is the hope of Paul; I hope that I shall never be put to shame. Do you see what it means to hope in God? Whatever may happen, he says, I shall not be ashamed” (St. Chrysostom).

“But with all boldness.” By boldness here one must understand what he spoke of above (verse 14)—that the brethren, having taken confidence from St. Paul’s bonds, began to proclaim the word of God with boldness. Some of them dared in a well-intentioned manner, while others did not with a good heart. The Apostle says that in “all” such “boldness”—both the well-intentioned and the ill-intentioned—“as always, so now also Christ shall be magnified in my body.” The aim of the Apostle’s life is Christ the Lord. I, he said in the Epistle to the Galatians, have died. But what I live, it is Christ who lives in me; to Him I am wholly devoted and to the glory of His name I consecrate all the days of my life and all my cares and labors. If shame consists in one choosing a goal and failing to attain it, then my shame would consist in anyone’s succeeding in turning anything in me or around me away from the magnification of the Lord and toward His diminution. But this no one will manage to do. For He who acts in me is the Lord Himself, who will not allow His glory to be dimmed in vain; and I, in whatever I do, do it for Him. Therefore, whatever may come of current affairs, by all of it the Lord will be magnified. And in this consists the aim of my life. Consequently, I shall be ashamed in nothing.—Shall I live? The Lord will be magnified by my life. Shall I die? He will be magnified by my death. “Often I found myself in such dangers in which not only did all despair of us, but we ourselves despaired of ourselves: ‘we ourselves had the sentence of death in ourselves’ (2 Cor. 1:9); but the Lord delivered us from all: so ‘now also He shall be magnified in my body.’ And lest anyone suppose and say: but if you die, will He be magnified then? Certainly so, he says, I am confident. This is precisely why I did not say that He shall be magnified by life only, but I added: and by death also—by life, because He saved me; by death, because death did not compel me to deny Him, because He granted me so much zeal and made me stronger than death; in the first case because He delivered me from calamities, and in the last because He did not allow me to fear violent death. So the Lord shall be magnified both by life and by death.”

“He said: ‘shall be magnified’—that is, the greatness of His power shall be made manifest. And the Apostle says: whether I escape mortal danger or am given over to death, equally will the might of my Master Christ be made manifest. For if I overcome the dangers, all will marvel at Him who snatched me from so many nets; but if I am delivered up to death, all will be astonished at the power of the preaching, which compels its preachers to despise death” (blessed Theodoret).

“In my body”—that is, in me, or in my life—whether it continues or is cut short. The Apostle expresses this in view of those reckless ones who dared to proclaim the word of God without proper order. Acting against the Apostle’s will and even in opposition to him, they might have overstepped the bounds of prudence, stirred up trouble, drawn the eyes of the authorities to what was taking place; and the Apostle was liable to be called to account for it. He could have been expecting a storm to break over him at any moment. A weak soul this might have alarmed: but the Apostle was at peace, resting in the Lord. He says as it were: whether I am to live or to die, I will accept either with equanimity (St. Chrysostom). I have already irrevocably placed my life in the hands of the Lord. What He wills, He will do. But whatever He is pleased to do, by all of it His name shall be magnified.

B) The Apostle Discloses to the Philippians That the One Thing That Occupies Him Is to Further the Salvation of People through the Preaching of the Gospel (Phil. 1:21–26)

These last words served the Apostle as a transition to disclosing to the Philippians how he views his own life and what he sets as its ultimate goal. By this he testified to a special closeness and friendship toward them.