Philippians 1:12–26

1:12 One of the most surprising moments in the whole letter comes when Paul declares that his imprisonment has actually advanced the gospel instead of hindering it. Paul draws attention to this surprise in two ways: (1) a wordplay between “advance” and “hinder”¹ and (2) acknowledgment that his circumstances have advanced the gospel, contrary to what one would normally expect.²

1:13 Paul explains the first of two ways in which his imprisonment has advanced the gospel: the progress of the gospel among nonbelievers. The gospel has thus advanced because it has become crystal clear that Paul’s imprisonment is literally “in Christ.” Paul makes a profound point: he lives all of life “in Christ”—including his imprisonment. He appears to be in the custody of Caesar, but all the while he is under the ultimate control of Christ. Jesus has sent him there for the progress of the gospel. The fact that he closes the letter with a greeting from “Caesar’s household” (4:22) testifies to the power of the gospel over the most powerful family in the world. Paul is in prison at the sovereign bidding of King Jesus so that the gospel would push past the defenses of a seemingly impenetrable group of people—the whole imperial guard (elite Roman soldiers under the direct command of Caesar).³

1:14 Paul now explains the second way in which his imprisonment has caused the gospel to advance: progress of the gospel among believers. Paul’s imprisonment has led to an explosion of evangelistic boldness to speak the gospel without fear (“most of the brothers”; “much more bold”). Paul also clarifies the cause of this evangelistic increase: confidence in the Lord because of his imprisonment. This response is surprising once again. The natural, knee-jerk reaction to persecution would be to shrink back and speak less because of fear. Instead, the opposite happened: trust in the Lord grew as the brothers observed Paul’s example of bold gospel witness in prison.

1:15–17 Paul divides the people preaching Christ into two camps: those who preach Christ from false motives and those who preach from sheer delight (eudokia)⁴ in Christ. The content of the preaching is the same, but the motives are different. Paul’s heart is set on the advance of the gospel. Many preachers in Rome love Paul (v. 16) and share his delight in Christ and passion for the progress of the gospel. Others, however, seem more interested in the expansion of their own ministries or reputations. This latter group does not preach Christ “sincerely,” but to accomplish two things: to benefit themselves (“selfish ambition”; v. 17; cf. 2:3), and to cause trouble for Paul. The contrast could not be greater between preaching to advance the interests of Christ and preaching to advance one’s own interests.

1:18c–19 Paul has chosen to rejoice in the present whenever the gospel advances through preaching. Now he chooses to rejoice even as he faces an unknown future (“Yes, and I will rejoice”). Paul’s reason for rejoicing comes down to the certainty of his “deliverance.” This term (sōtēria) could refer either to physical deliverance from prison or to spiritual deliverance in terms of salvation. Both are possible, but I prefer the translation of “salvation.”⁵

Paul’s suffering as a prisoner under the tyranny of unjust rulers is not a new reality for God’s people. Paul is aware of the part he plays in a larger drama that has played out throughout the history of salvation. Therefore, I believe, he draws upon the language of Job to express his confidence in his final vindication before God. Job had confidently stated that if he were to appear before God, then God would rule in his favor and uphold his innocence (Job 13:1–28). Job says, “This will be my salvation” (v. 16), which in the Greek version (LXX) reads, touto moi apobēsetai eis sōtērian, the very words we find here in Philippians 1:19, which would then read as, “this will turn out for my salvation.” Paul’s joy is bound up with the salvation of his soul, not the outcome of his trial. He is not rejoicing in the possibility of getting out of jail; he is rejoicing in the certainty of his salvation in Christ. Paul’s confidence that God will complete the good work of salvation begun in the Philippians (Phil. 1:6) is true concerning his own salvation as well. Paul’s assurance of salvation will be made secure with the help of the prayers of the Philippians and the help of the Spirit of Jesus Christ. Paul’s salvation is a unified work of the triune God: “The Father answers the prayers of His people for fresh experiences of the Spirit of His Son Jesus Christ.”⁶

1:20 Paul turns to the OT again in solidarity with the people of God through the ages. Here he draws upon two key terms from Psalm 34:3–5:⁷

Oh, magnify [megalynate in the LXX] the LORD with me,

and let us exalt his name together!

I sought the LORD, and he answered me

and delivered me from all my fears.

Those who look to him are radiant,

and their faces shall never be ashamed [kataischynthē in the LXX].

Paul and David share the same heart cry and live out the same pattern. Paul’s eager expectation and hope in this current situation is two-fold: (1) he will not be ashamed (aischynthēsomai), but (2) Christ will be magnified (megalynthēsetai). He is convinced that Christ will be magnified in his body no matter the outcome of his trial (life or death). If he lives, Christ will be made much of because he holds sovereign control of the hearts of the earthly Roman rulers. If he dies, Christ will be made much of through Paul’s testimony that the steadfast love of the Lord is better than life (cf. Ps. 63:3).

1:21 “For to me to live is Christ, and to die is gain.” The pithy and poetic power of this verse is clear in English translation, but it shines even more in Paul’s original Greek because of the beauty of his skillful use of similar vowel (assonance) and consonant (consonance) sounds. The following underlined portions help the reader see the six similar sounds (to/to; ēn/ein; os/os):

to zēn Christos (“to live is Christ”)

to apothanein kerdos (“to die is gain”)

Verse 23 will describe in more detail why “to die is gain,” but what does “to live is Christ” mean? It means that Christ completely defines the meaning of life. Galatians 2:20 gives further help:

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

1:22–24 These verses set up an important question: If Christ would be magnified both by life and by death, which option should Paul prefer? If Christ allowed Paul to live, it would mean further fruitful labor under the lordship of Christ. But if Christ chose death for Paul, he could depart and be with Christ. Death would bring greater gain because it would result in more of Christ. Therefore, all things being equal, Paul clearly expresses his preference for death as “far better.” In fact, Paul piles on the comparatives to intensify the sense of how much better it would be to be with Christ. A woodenly literal translation of the phrase “far better” (v. 23) would be “much [pollō] more [mallon] better [kreissōn].” However, all things are not equal. When Paul factors in the needs of the Philippians, the scale is tilted toward remaining in the flesh because it is more necessary for their good.

1:25 Because he is convinced the Philippians need him, Paul knows Christ will choose for him to “remain and continue with you all, for your progress and joy in the faith.” Paul continues to embrace his central concern in this section: the progress of the gospel. Paul began this section by highlighting the progress (prokopē) of the gospel in Rome (1:12) and now he concludes it by referencing the progress (prokopē) of the gospel among the Philippians (v. 25). It is also clear that faith cannot be reduced to mere intellectual assent, for Paul connects it to “joy” (lit., “the joy of faith”). Joy flows from faith. Saving faith savors Christ.

1:26 Paul also prefers to continue on earth so that when the Philippians see him again they will have more reason to boast in Christ—if and when Paul returns to Philippi. A joyful reunion would give the Philippians more fuel for the fire of boasting in Christ. The specific object of boasting would be “Christ Jesus in me.” The closest parallel to this thought comes in Galatians, where Paul says the Judean Christians “glorified God because of me” at the sight of his seemingly impossible conversion (Gal. 1:24).