Philippians 1:21

Textus Receptus:
εμοι γαρ το ζην χριστος και το αποθανειν κερδος

King James:
For to me to live is Christ, and to die is gain.

Comments:
to live...to die: "To live" is a present infinitive, while "to die" is an aorist infinitive. While aorist only definitely means a verb is without reference to duration, it is reasonable in a passage with a contrast like this one to assert that Paul's description of living is ongoing, while his description of death is momentary (or punctiliar.) In other words, it is not "dying" that is gain, but passing through the moment of death, the same point made in 2 Corinthians 5:4.

gain: This word is used for "lucre" in Titus 1:11, identifying it with profit. But most importantly, Paul's association of this word with Christ in this verse explains his willingness to give up everything that used to be gain to him in exchange for Christ, as he explains in chapter 3:7.

Paraphrase:
Because my life is about Christ, I know He can use my life or my death to glorify Him. But with that truth comes this fact: because for Christ I have exchanged every other reason for living, when I live for Christ my life is profitable. And when I die for Christ I will not be losing anything I wanted to keep. Instead, I will be gaining that for which I had already given up everything else.

Philippians 1:20

Textus Receptus:
κατα την αποκαραδοκιαν και ελπιδα μου οτι εν ουδενι αισχυνθησομαι αλλ εν παση παρρησια ως παντοτε και νυν μεγαλυνθησεται χριστος εν τω σωματι μου ειτε δια ζωης ειτε δια θανατου

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

Comments:
earnest expectation and my hope: Paul's use of the same words ("earnest expectation" and "hope") in Romans 8:18-19, 23-24 implies that his desire is toward heaven and the resurrection. there is no doubt that God's purpose if fulfilled there and then. However, the point of this passage is that God's purpose is not excluded until then. In fact, Paul is making the point that God's purpose invades this life as well, meaning that even the most persecuted believers have reason to rejoice in what God accomplishes here and now. For instance, to be eschatologically minded (to anticipate the return of Christ) as a Christian in no way precipitates being lax or apathetic about the current condition of the world or of the believer's living. Perfection may not accompany living in this world, but Christ can be magnified in it through the believer's current obedience.

boldness: The same word is used in Acts 4:29 when the disciples pray that they will speak with boldness despite opposition and persecution.

Paraphrase:
My joy is in perfect conformity with the thing I greatly desire and that toward which I have so great confidence. I believe that nothing can turn me away from proclaiming Christ boldly. In fact, as Christ has become the most notable feature of my life so I believe He will continue to be. If I live, people will notice Christ in me. And if I die, people will notice Christ in me. If Christ will be magnified either way, then who cares what happens to me!

Philippians 1:19

Textus Receptus:
οιδα γαρ οτι τουτο μοι αποβησεται εις σωτηριαν δια της υμων δεησεως και επιχορηγιας του πνευματος ιησου χριστου

King James:
For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

Comments:
shall turn: The word translated as this phrase is used to describe people exiting, for instance, a boat (as in Luke 5:2). Paul uses it here to imply that when his journey is finished, it will turn out that God made things right and good.

salvation: Salvation simply means deliverance. In the context of justification, it means deliverance from sin, guilt, and judgment. But in this context, it means deliverance from bondage. Ultimately Paul's deliverance from bondage will be obvious when God uses it to glorify Christ.

through your prayer and the supply of the Spirit: Of course, the Spirit's work is essential in ultimately bringing glory to Christ. But in this verse the prayer of saints is parallel to the Spirit's work in its significance in bringing about the result. Literally, Paul says his deliverance comes on account of their prayers and the Spirit's provision. In this sentence, that they asked is as significant as that the Spirit supplied.

Paraphrase:
How can I rejoice while I am in bonds like these? I know that when the ship finally comes to shore, God will turn what I am facing and what I see right now into freedom and deliverance on account of your requests, and the Holy Spirit's answer in the form of provision.

Philippians 1:18

Textus Receptus:
τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι

King James:
What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Comments:
notwithstanding: Paul's rejoicing is neither in ignorance nor as a result of the sin of those who preach Christ out of ill motives. The adverb here is used as an adversative to make the point that his rejoicing is in spite of the evil done. Parallel to the note on verse 15 in the context of Romans 6:1-2, that Paul rejoices in good in no way excuses evil.

in pretense, or in truth: The Greek word for "pretense" implies that something seems (or shines) outwardly. In other words, there is a facade. Paul's charge for Timothy to be "unfeigned" warns every preacher to avoid this kind of hypocrisy. 1 Timothy 1:5 ("an-hypocritos"). The Greek word for truth is composed of the negative particle and a word ("lanthano") which means "unwitting" or "unaware." Truth is transparency--that which is without a facade.

Christ is preached; and I therein do rejoice: To live in a world without evil is not an option for Paul, or anyone else. But to think and act on good instead of evil is, as he commands in this very letter, in Philippians 4:8.

Paraphrase:
So what should I do? Should I worry that some are doing evil? No. I will not focus on whether Christ is being preached hypocritically or honestly. Instead, I will think on and rejoice in the fact that Christ is being preached. Then, no matter why or what they do, I will have reason to rejoice.

Philippians 1:17

Textus Receptus:
οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι

King James:
But the other of love, knowing that I am set for the defence of the gospel.

Comments:
other of love: Paul's contrast for the contention (provocation of strife) and insincerity of the previous verse is love (agape). Paul uses the same contrast in Galatians 5:13-15; James uses it in James 2:8 and 3:14-18. Simply put, the kind of love (agape, charity) Paul describes here involves sacrifice, rather than the pure self-service which comes naturally.

I am set for the defense of the gospel: Paul has been put where he is so that he can give an answer for the gospel. Peter uses the same word (apologia, to give an answer) in 1 Peter 3:15 to remind every believer of their purpose in the world. What unites Paul and the brothers who act out of love is not their affection for each other (though such affection is certainly not precluded) but their mutual commitment to act as representatives of the gospel. Christian unity is never about agreement with each other, but agreement with the Lord and His purpose.

Paraphrase:
On the other hand are those who proclaim the message of Christ with a sincere love which recognizes our common purpose in Christ--always to give an answer for the good news we carry from God.

Philippians 1:16

1:16
Textus Receptus:
οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου

King James:
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

Comments:
This verse is swapped with the following verse in the eclectic Greek text. So it is verse 17 in most of the contemporary translations.

preach Christ: The redeeming quality of these declarations is that the content of the message is Christ. The truth of that message and the reality of its content is apparent in the fact that Paul is able to rejoice in the message while condemning the motives of the messengers.

not sincerely: The adverb "sincerely" in this verse is from the adjective translated "clear" in 2 Corinthians 7:11 and "pure" in Philippians 4:8. Preaching or teaching for motives not transparent is unholy. In other words, Christians cannot justify preaching to promote selfish interests of any form. Jesus delivers a parallel lesson in Luke 14:12-14. The teacher's motive must be subject to the message's content (Christ) in order to be right.

supposing: These malevolent preachers intend to make Paul's imprisonment worse by creating a more negative environment for him, either in prison itself, among his Jewish accusers, or in the Roman judicial system. But their supposition is nullified by Paul's commitment to trust Christ. They cannot add affliction to him if what he says in Philippians 4:11-13 is true.

Paraphrase:
On one side there are those who preach Christ not because the message is holy and they are committed to it, but in order to promote their own selfish agenda. They believe they can add misery to my imprisonment by so doing.

Philippians 1:15

Textus Receptus:
τινες μεν και δια φθονον και εριν τινες δε και δι ευδοκιαν τον χριστον κηρυσσουσιν

King James:
Some indeed preach Christ even of envy and strife; and some also of good will:

Comments:
preach Christ even of envy and strife: While this claim seems problematic, it is not. Simon Magus is a perfect example of someone who desired to become a preacher of Christ because of ill will. His story is in Acts 8:5-25. Others who preached Christ to create conflict or out of selfishness are described in 2 Peter 2:1-3. Nothing about the next verse implies that the envy and strife of this verse is good. Just as in Romans 6:1-2, the fact that God uses their sinfulness for good in no way implies that what they are doing is justifiable.

Paraphrase:
Some certainly preach about Christ through their malevolence and to bring about conflict, but some do it out of a desire for good.

God and the Impossible Rock

So, can God make a rock He can't lift? Atheists, agnostics, and those who simply enjoy seeing theists squirm use this question to deny the possibility of God's existence. Most theists avoid squirming by avoiding the question. Others just squirm. But there is another option. There is a simple way to answer the question. In fact, I believe adamantly that God can make a rock He can't lift. Why?

Here's the dilemma posed by the antagonist: If God can make that rock then He can't lift it. If He can lift it, then He can't make a rock He can't lift. Either way, God is no longer omnipotent, and so no longer God.

So why would I claim that He can make such a rock? It's very simple. Because I am a theist (more specifically, a Christian) I believe God is ultimate. (In fact, I believe the ontological argument leaves every person willing to be clear-headed about it with the the fact that there is a God and that He is ultimate--but that's an issue for another day.) He is not subject to anything at all. So any time I have to choose between God and something else, I choose God. So how does this dilemma leave me with a choice between God and something else? It sounds like I am being given a choice between God and God. But I am not.

Here is the real choice, my reason for saying what I do, and the real issue: Whenever I am posed with the statement, "Can God X?" I answer, "Yes." Certainly, some will say "X" must be something in order for the question to mean anything, and in this case "X" is no more something than in the case of "X" being "a round square," or a "four sided triangle." But such an answer will not do. The point of God's omnipotence is not that He can do all things that are rational, or that He can do anything that can be done, but that He can do anything. In fact, it seems necessarily significant to me that God can do what is "impossible" to man, not just regarding salvation (as in Luke 18:27), but regarding anything at all.

So whether I think X is something or not, I still choose to believe God can do it. Where does that leave me? It leaves me saying God can make a rock He can't lift. But doesn't that statement leave me having to say that God can't lift the rock He so made? Not at all. I also believe God can lift the rock. And there's the rub for some, but the key for me. If I say God cannot make such a rock, I contradict God's power. If I say God cannot lift it, I contradict God's power. But if I say God can make it so that He cannot lift it, and that He can lift it, then I make statements which contradict each other, but neither of which contradicts God's power. I am making statements that contradict reason, but not God. Does this mean I believe God and rationality are inconsistent? Not at all. But only one thing can be ultimate. And if I have not learned anything else in my years as a Christian and a student of the Word, I have learned that if I have to choose between what seems rational to me and God, I'd better always pick God.

So where does that leave God and rationality? Right where they ought to be: God first, reason subordinate. After all, God does say to those who are "not my people," "you are my people." God never contradicts Himself. God is not irrational; He is the author of reason. But He often does what reason says cannot be done. Reason works fine when it is seen in subjection to God. But it is nothing less than an assault (though feeble, of course) on God's nature when it replaces God in the minds of its users. In that case, we find ourselves violating the idea behind passages like Isaiah 40:28: "there is no searching of His understanding."

(I have not addressed the moral side of this question, but the answer "reasonably follows" this one! Neither have I dealt with the fact that my view of the supremacy of God is also why I believe libertarian free will is a viable concept. Subjects for other notes...)

Philippians 1:14

Textus Receptus:
και τους πλειονας των αδελφων εν κυριω πεποιθοτας τοις δεσμοις μου περισσοτερως τολμαν αφοβως τον λογον λαλειν

King James:
And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.

Comments:
in the Lord: They may not be in Paul's "bonds," but they are still bound to the same master, the Lord, who has the same purpose in them that He has in Paul, the furtherance of the gospel.

more bold to speak the word without fear: It seems more reasonable that Paul's persecution would impose fear on other believers. But his faithfulness puts his temporary circumstance in perspective and provokes other believers to the same kind of faithfulness--with utter disregard for changing situations around them. Paul's witness here is identical to the testimony of the faithful in Hebrews 11, which becomes clear through that author's words in Hebrews 12:1-4. No believer's faithfulness (or fear) is ever only about him. Every believer's faithfulness affects other believers as well.

Paraphrase:
As a result of what God has been doing with His good news through my chains, the majority of my brothers, who are also bound in the Lord but not my chains, have become exceedingly more confident to speak the Word without fear.

Philippians 1:13

Textus Receptus:
ωστε τους δεσμους μου φανερους εν χριστω γενεσθαι εν ολω τω πραιτωριω και τοις λοιποις πασιν

King James:
So that my bonds in Christ are manifest in all the palace, and in all other places;

Comments:
bonds...are manifest: The surrounding verses make this manifestation a positive one, in which God's good purpose for Paul's imprisonment has become obvious. It is a case of Romans 8:28 realized.

in all the palace: The word for palace is the same word for "Praetorium" in Mark 15:16. It is a headquarters--sometimes the tent of a commanding officer, sometimes a governor's residence and offices. It is interesting that God uses Paul's incarceration in a praetorium to cary forward the witness of Jesus, who suffered in a praetorium. 1 Peter 2:21.

in all other places: Paul also recognizes what every believer should acknowledge, that God is using his life in ways beyond his direct means and knowledge.

Paraphrase:
So that progress of the gospel has even become plainly apparent in my imprisonment. In fact, I am in bondage not so much to the Romans, as to my true Lord, Christ. Even while I am here, throughout the headquarters where I am kept and everywhere else people know that I am His servant.