Filipi 1:12-26

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ¹  that my situation has actually turned out to advance the gospel: ²  1:13 The ³  whole imperial guard ⁴  and everyone else knows ⁵  that I am in prison ⁶  for the sake of Christ, 1:14 and most of the brothers and sisters, ⁷  having confidence in the Lord ⁸  because of my imprisonment, now more than ever ⁹  dare to speak the word ¹⁰  fearlessly.

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 1:16 The latter do so from love because they know that I am placed here for the defense of the gospel. 1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ¹¹  1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, ¹²  and I will continue to rejoice, 1:19 for I know that this will turn out for my deliverance ¹³  through your prayers and the help of the Spirit of Jesus Christ. 1:20 My confident hope ¹⁴  is that I will in no way be ashamed ¹⁵  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ¹⁶  1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in the body, ¹⁷  this will mean productive work ¹⁸  for me, yet I don’t know which I prefer: ¹⁹  1:23 I feel torn between the two, ²⁰  because I have a desire to depart and be with Christ, which is better by far, 1:24 but it is more vital for your sake that I remain ²¹  in the body. ²²  1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ²³  and joy in the faith, ²⁴  1:26 so that what you can be proud of may increase ²⁵  because of me in Christ Jesus, when I come back to you. ²⁶ 

[1:12]  ¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ² tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:13]  ³ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ⁴ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ⁵ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁶ tn Grk “my bonds [are].”

[1:14]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁸ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁹ tn Grk “even more so.”

[1:14]  ¹⁰ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:17]  ¹¹ tn Grk “thinking to cause trouble to my bonds.”

[1:18]  ¹² tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”

[1:19]  ¹³ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:19]  sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).

[1:20]  ¹⁴ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ¹⁵ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ¹⁶ tn Grk “whether by life or by death.”

[1:22]  ¹⁷ tn Grk “flesh.”

[1:22]  ¹⁸ tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ¹⁹ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[1:22]  sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.

[1:23]  ²⁰ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:24]  ²¹ tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ²² tn Grk “the flesh.”

[1:25]  ²³ tn Grk “for your progress.”

[1:25]  ²⁴ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

[1:26]  ²⁵ tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchma jJumwn) in Phil 1:26 as “what you can be proud of.”

[1:26]  ²⁶ tn Grk “through my coming again to you.”