Philippians 1:25
And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
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(25) I know.—The word is not to be pressed too far. It is simply, “I feel certain;” and it is obvious to remark that in Acts 20:25 it is used by St. Paul of a conviction (that he would “see the face” of the Ephesians “no more”) which, so far as we can follow out the history, was not verified. The apostolic inspiration, like the apostolic power of miracle, was a gift relative to the apostolic work, not necessarily extending beyond it.

Abide and continue with you.—The latter verb is in the original a compound of the former, “I shall abide,” and “shall abide side by side with you.” It was for their sakes that it was needful for him to live. Hence to the simple idea “I shall abide,” it was natural to add at once the phrase “with you,” or “for you,” as explaining the very object of his abiding in the flesh.

For your furtherance and joy of faith.—In these words St. Paul’s presence with them is spoken of, first, as in some degree necessary for their spiritual advance; next, as being to them a gift of God for their joy and comfort, even beyond what was actually necessary. (See the next verse.)

1:21-26 Death is a great loss to a carnal, worldly man, for he loses all his earthly comforts and all his hopes; but to a true believer it is gain, for it is the end of all his weakness and misery. It delivers him from all the evils of life, and brings him to possess the chief good. The apostle's difficulty was not between living in this world and living in heaven; between these two there is no comparison; but between serving Christ in this world and enjoying him in another. Not between two evil things, but between two good things; living to Christ and being with him. See the power of faith and of Divine grace; it can make us willing to die. In this world we are compassed with sin; but when with Christ, we shall escape sin and temptation, sorrow and death, for ever. But those who have most reason to desire to depart, should be willing to remain in the world as long as God has any work for them to do. And the more unexpected mercies are before they come, the more of God will be seen in them.And having this confidence - "Being persuaded of this, that my continuance on earth is desirable for your welfare, and that the Lord has a work for me to do, I confidently expect that I shall be permitted to live." The "confidence" here referred to was, that his life was needful for them, and hence that God would spare him. A literal translation would be, "And being persuaded as to this, or of this" - τοῦτο πεποιθὼς touto pepoithōs - "I know," etc. The foundation of his expectation that he should live does not appear to have been any revelation to that effect, as Doddridge supposes; or any intimation which he had from the palace of the intentions of the government, as some others suppose, but the fact that he believed his life to be necessary for them, and that therefore God would preserve it.

I know that I shall abide - The word "know," however, (οιδα oida) is not to be pressed as denoting absolute necessity - for it appears from Philippians 1:27 and Philippians 2:17, that there was some ground for doubt whether he would live - but is to be taken in a popular sense, as denoting good courage, and an earnest hope that he would be permitted to live and visit them. Heinrichs.

And continue with you all - That is, that he would be permitted not only to live, but to enjoy their society.

For your furtherance and joy of faith - For the increase of your faith, and the promotion of that joy which is the consequence of faith. Wetstein has quoted a beautiful passage from Seneca (Epis. 104) which strikingly resembles this sentiment of Paul. He says that when a man had meditated death, and when on his own account he would be willing to die, yet that he ought to be willing to live - to come back again to life - for the sake of his friends. Pagan adds: "It pertains to a great mind to be willing to come back to life for the sake of others; which distinguished people often do."

25. Translate, "And being confident of this."

I know, &c.—by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearances were concerned (Php 2:23). He doubtless returned from his first captivity to Philippi (Heb 13:19; Phm 22).

joy of faith—Greek, "joy in your faith."

And having this confidence; viz. being persuaded of what went immediately before, how useful the continuance of his life, for a further time in this world, would be to the church of Christ, and particularly to them, he determines (as should seem) with more than probable conjecture; though, upon supposition it should be otherwise, he gives them abundant satisfaction in their adhering to Christ, Philippians 1:27 2:17.

I know; even with a well grounded knowledge, either by a prophetic Spirit, from a particular revelation such as he had sometimes before had, Acts 16:9,10 23:11, or the sanctifying Spirit witnessing with his spirit, Romans 8:16, strengthening his faith and persuasion, helped by their faith and prayer, Philippians 1:19, compared with 1 Peter 1:8.

I shall abide and continue with you all for your furtherance and joy of faith; to these ends, that, by his personal presence with them, he might by his ministry further their faith in Christ, their joy in the Holy Ghost, and more abundant glorying in the power of Jesus Christ, for his safety, and being restored to them, as we see in what follows; and Ephesians 4:1, with 2 Timothy 4:17, we find, from his first imprisonment at Rome, (when likely this Epistle was written), he was delivered, and for some years restored to the churches which he had planted. And having this confidence, I know that I shall abide,.... In the flesh, in the body, live a little longer in the world. These words must be understood either of a certain infallible knowledge, arising from a divine revelation, and a firm persuasion and confidence founded upon that which the apostle had, of his being delivered from his bonds, and spared a little longer for further usefulness among the churches; and accordingly some have thought that he was after this set at liberty, and travelled through several countries preaching the Gospel, and after that was committed to prison and suffered death; but of this there is no sufficient proof: or rather therefore of a conjectural knowledge arising from the present state of things, and his view of it; being willing to hope, and persuade himself that he should be delivered from his confinement, and his life be spared for the good of the interest of Christ, and the glory of his name; it being what his heart was set upon, and he was very desirous of:

and continue with you all; not only with the Philippians, but other saints, and other churches, who were dear to him, and he to them; though he may mean more especially these believers:

for your furtherance, or "profiting"; in divine and spiritual things, in the knowledge of Christ, and the truths of the Gospel:

and joy of faith; for the furtherance, or increase of that joy which faith is attended with, and which springs from it; for true solid joy springs from faith in the person, blood, righteousness, and atonement of Christ; and is what may be increased, and is often done by and through the ministry of the word, and the ministers of the Gospel; who do not pretend to a dominion over the faith of men, only to be helpers of their joy, as they sometimes are, as also of their faith, which as it comes by hearing is increased the same way. The phrase is Jewish; mention is made in the writings of the Jews (f) of , "the joy of faith",

(f) Zohar in Gen. fol. 113. 4. & in Exod. fol. 36. 4.

And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
Php 1:25-26. Τοῦτο πεποιθ.] τοῦτο does not belong to οἶδα, but to πεποιθ., and refers to the case of necessity just expressed; having which is the object of his confidence, Paul knows that, etc., so that ὅτι is dependent on οἶδα alone,—in opposition to Theophylact, Erasmus, Calovius, Heinrichs, Flatt, and others, under whose view the οἶδα would lack the specification of a reason, which is given in this very τοῦτο πεποιθ., as it was practically necessary. On the accusative of the object with πεποιθ., comp. Bernhardy, p. 106; Kühner, II. 1, p. 267; also Wunder, ad Soph. O. T. 259 f. Observe that we may say: πεποίθησιν πέποιθα, 2 Kings 18:19. Comp. on Php 2:18.

μενῶ] I shall remain; contrast to the ἀναλῦσαι, which was before expressed by ἐπιμένειν ἐν τ. σαρκί. Comp. John 12:34; John 21:22 f.; 1 Corinthians 15:6. The loving emotion of the apostle (Php 1:8) leads him to add to the absolute μενῶ: καὶ συμπαραμενῶ πᾶσιν ὑμῖν, and I shall continue together with all of you; I shall with you all be preserved in temporal life. From Php 1:6; Php 1:10 there can be no doubt as to the terminus ad quem which Paul had in view; and the πᾶσιν (comp. 1 Corinthians 15:51; Romans 13:11) shows how near he conceived that goal to be (Php 4:5). Notwithstanding, Hofmann terms this view, which is both verbally and textually consistent, quixotic, and invents instead one which makes Paul mean by μενῶ the remaining alive without his co-operation, and by παραμενῶ, which should (according to Hofmann) be read (see the critical remarks), his remaining willingly, and which assumes that the apostle did not conceive the καὶ παραμενῶ πᾶσιν ὑμῖν as dependent on ὅτι, but conveys in these words a promise to remain with those, “from whom he could withdraw himself.” What a rationalistic, artificial distinction of ideas and separation of things that belong together! and what a singular promise from the apostle’s lips to a church so dear to him: that he will not withdraw himself, but will remain faithful to them (Schneider and Krüger, ad Xen. Anab. ii. 6. 2)! If παραμενῶ is the true reading, Paul says quite simply: I know that I shall remain (shall not be deprived of life), and continue with you all, i.e. and that I shall be preserved to you all; comp. Hebrews 7:23; Sir 12:15; Hom. Il. xii. 402; Plat. Menex. p. 235 B; Lucian. Nigr. 30; Herodian. vi. 2. 19.

παραμενῶ, to continue there, just like μενῶ in the sense of in vita manere, Herod. Php 1:30. Hence συμπαραμένειν (Thuc. vi. 89. 3; Men. in Stob., lxix. 4, 5), to continue there with, to remain alive along with. Thus LXX. Psalm 72:5; Basil, I. p. 49; Gregory of Nazianzus, I. p. 74 (joined with συνδιαιωνίζειν).

εἰς τὴν ὑμῶνπίστ.] ὑμῶν, as the personal subject of the προκοπή and χαρὰ τῆς πίστεως, is placed first, with the emphasis of loving interest; the latter genitive, however, which is the real genitive of the subject, belongs to both words, προκοπὴν κ. χαράν. Hence: for your faith—furtherance and joy. Both points are to be advanced by the renewed labours of the apostle among them (Php 1:26). The blending of them together by an ἓν διὰ δυοῖν (Heinrichs, Flatt) is erroneous. Weiss, however, is also in error in urging that τῆς πίστ. cannot belong to προκοπήν also, because it would be in that case the genitive of the object; the faith also is to be an increasing and progressive thing, 2 Corinthians 10:15.

Php 1:26. ἵνα τὸ καύχημα κ.τ.λ.] the special and concrete aim of the general proposition εἰς τὴν ὑμῶν προκ. κ. χ. τ. πίστ., which is consequently represented as the ultimate aim of the μενῶ καὶ συμπαραμ. πᾶσ. ὑμ. Comp. Php 1:10. The καύχημα, because ὑμῶν is placed along with it (comp. 1 Corinthians 5:6; 1 Corinthians 9:15; 2 Corinthians 2:14; 2 Corinthians 9:3), is that of the readers and not of the apostle (Chrysostom: μειζόνως ἔχω καυχᾶσθαι ὑμῶν ἐπιδόντων, Ewald: my pride in you at the last day); nor is it equivalent to καύχησις, gloriatio (Flatt and many others), but it denotes, as it invariably does,[78] materies gloriandi (Romans 4:2; 1 Corinthians 5:6; 1 Corinthians 9:15 f.; 2 Corinthians 1:14; 2 Corinthians 5:12; Galatians 6:4). Hence: that the matter in which you have to glory, i.e. the bliss as Christians in which you rejoice (compare previously the χαρὰ τῆς πίστεως), may increase abundantly (comp. previously the προκοπὴ τῆς πίστεως). The ἘΝ ΧΡΙΣΤῷ ἸΗΣΟῦ that is added expresses the sphere in which the περισσεύειν is to take place, and characterizes the latter, therefore, as something which only develops itself in Christ as the element, in which both the joyful consciousness and the ethical activity of life subsist. If the ΠΕΡΙΣΣΕΎΕΙΝ took place otherwise, it would be an egotistical, foreign, generally abnormal and aberrant thing; as was the case, for example, with some of the Corinthians and with Judaistic Christians, whose ΚΑΥΧᾶΣΘΑΙ was based and grew upon works of the law. The normal ΠΕΡΙΣΣΕΎΕΙΝ of the ΚΑΎΧΗΜΑ of the Philippians, however, namely, its ΠΕΡΙΣΣΕΎΕΙΝ ἘΝ ΧΡΙΣΤῷ ἸΗΣΟῦ, shall take place—and this is specially added as the concrete position of the matter

ἘΝ ἘΜΟῚ ΔΙᾺ ΤῊς ἘΜῆς ΠΑΡΟΥΣΊΑς Π. ΠΡῸς ὙΜᾶς, that is, it shall have in me by my coming again to you its procuring cause; inasmuch as through this return in itself, and in virtue of my renewed ministry among you, I shall be the occasion, impulse, and furtherance of that rich increase in your καύχημα, and thus the ΠΕΡΙΣΣΕΎΕΙΝ will rest in me. Consequently the ἐν in ἘΝ Χ. ., and the ἘΝ in ἘΝ ἘΜΟΊ, are differently conceived; the former is the specific, essential definition of περισσεύῃ, the latter the statement of the personal procuring ground for the περισσ. ἐν Ἰ. Χ., which the apostle has in view in reference to the ΚΑΎΧΗΜΑ of his readers,—a statement of the ground, which is not surprising for the service of an instrument of Christ (Hofmann), and which quite accords with the concrete species facti here contemplated, the personal return and the apostolic position and ministry. The interpretation of Hofmann is thus all the more erroneous, viz. that the increase of their glorying is given to the readers in the person of the apostle, in so far as the having him again among them would be a matter of Christian joy and pride to them. Thus would the apostle make himself in fact the object and contents of the καυχᾶσθαι, which would neither be consistent with the logical relation of the ἽΝΑ to the preceding ΕἸς Τ. ὙΜ. ΠΡΟΚΟΠῊΝ Κ.Τ.Λ., nor with Paul’s own deep humility (1 Corinthians 3:21; 1 Corinthians 15:9; Ephesians 3:8), which he satisfies also in 2 Corinthians 1:14 by the mutual nature of the καύχημα between himself and his friends, and in view of the day of Christ. By many (see Calvin, Heinrichs, Rheinwald, Rilliet, and others) ἐν Χ. ., and by some even ἘΝ ἘΜΟΊ (Storr, Flatt, Huther), are referred, contrary to the position of the words, to ΤῸ ΚΑΎΧΗΜΑ ὙΜῶΝ, with various arbitrary definitions of the sense, e.g. Flatt: “so that ye shall have still more reason, in reference to me, to glorify Jesus Christ (who hath given me again to you);” Rheinwald: “If I shall be delivered by the power of Christ, ye will find abundant cause for praising the Lord, who has done such great things for me.”

πάλιν] is connected, as an adjectival definition, with ΠΑΡΟΥΣ. See on 2 Corinthians 11:23; Galatians 1:13; 1 Corinthians 8:7.

[78] This applies also against Huther, l.c. p. 585, who, in support of the signification gloriatio, appeals to Pind. 1sth. v. 65: καύχημα κατάβρεχε σιγᾷ. But in this passage also καύχημα means that in which one glories, as the Scholiast has appropriately explained it: εἰ καὶ τηλικαῦτα εἰσὶ τῶν Αἱγινητῶν τὰ κατορθώματα, βρίκι καὶ ἐπικάλυπτε τῇ σιωπῇ.


From Php 1:20-26 we are not to conclude that Paul at that time was in doubt whether he should live to see the Parousia (Usteri, Lehrbegr. p. 355, and others). For in Php 1:20 he only supposes the case of his death, and that indeed, in Php 1:21, as the case which would be profitable for himself, and for which, therefore, he protests in Php 1:23 that he longs. But on account of the need for his life being prolonged (Php 1:24), he knows (Php 1:25Php 1:25. καὶ τ. π. οἶδα. “With this conviction (sc., that his life is needful for them) I know,” etc. Paul does not claim to be infallible, but he is so confident of the Philippians’ need of him that he cannot doubt that this will be God’s purpose too. There is every reason to believe that his hope was justified (see Introduction).—παραμενῶ (which is best attested) has in later Greek the special sense of “remaining alive”. See Schmid, Atticismus, i., p. 132, who quotes Dio., i., 62, 8; 333, 29; Herod., i., 30, and compares Plat., Phaed., 62 [60], 86 C.—εἰς τ. ὑ προκ. κ.τ.λ. Probably προκ. should be taken apart from πίστεως, which goes closely with χαράν. “With a view to your progress and the joy of your faith.” ὥστε στηριχθῆναι μᾶλλον ὑμᾶς καθάπερ νεοττοὺς δεομένους τῆς μητρὸς ἕως ἂν αὐτοῖς παγῇ τὰ πτερά (Chr[61]).

[60] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

[61] Chrysostom.25. having this confidence] The Greek is the same as in Php 1:6 above, where see note.

I know] An unqualified assertion, made more explicit still by the next verse. We have the strongest ground, from the merely historical point of view, for saying that this expectation was verified by the event; that the Apostle was released, and enabled to revisit his missions. See 1 Timothy 1:3 for an intimation of a visit to Macedonia, later in date than the writing of this passage.

It has been asked how this “I know” is to be reconciled with the “I know that ye all shall see my face no more,” of Acts 20:25. Were both verified by the event? We believe that they were, and that only our necessary ignorance of the history in detail makes the difficulty. We believe that the guidance of the Divine Spirit, however His action worked through a perfect freedom of mental processes in St Paul, secured the veracity of his deliberate forecasts in a way quite supernatural. But apart from this ground of inference, we think that Acts 20:25 has natural evidences of its fulfilment. The narrative there, acts 1:37, 38, calls special and pathetic attention to the prediction; and it seems hardly credible that if it had been contradicted by events within a few years the passage should have remained intact; some sort of intimation that St Paul had after all met them again would have crept in. And we have seen that there is good evidence for the fulfilment of the present anticipation also. It seems reasonable, then, from the merely historical point of view, to assume that events did prevent an after-visit of St Paul’s to Ephesus, though he did revisit Miletus (2 Timothy 4:20); or at least that there was no such after-visit as allowed him to meet that body of presbyters again.

and continue with you all] Better, with R.V., yea, and abide with you all. The word “abide” is repeated: it will be not only continuance, but continuance with you.—Quite lit., “abide by you all”; as side by side in Christian life and labour.

furtherance] R.V., progress; more accurately. The A.V. suggests St Paul’s helping them on, which is not the point of the Greek word here. See above on Php 1:12.

joy of faith] Lit., “joy of the faith.” R.V. “joy in the faith.” But Romans 15:13 (“joy … in believing”) seems to us to favour the A.V., and Marg. R.V. The definite article quite naturally may mean “your faith,” your act and experience of believing. For the deep connexion between joy and faith see Rom. quoted above; Acts 16:34; 1 Peter 1:8.—Both “progress” and “joy” in this verse have relation to the word “faith.”Php 1:25. Καὶ τοῦτο, and this) While he was writing these things, he had a prophetical suggestion in his mind concerning his continuance among them.—πεποιθὼς οἶδα, I confidently know) He knew by spiritual confidence; he did not yet know from the report of men, Php 1:17, ch. Php 2:23.—μενῶ, that I shall continue) in life.—συμπαραμενῶ, remain with you) I shall remain for a considerable length of time with you. Psalm 72:5, the LXX., συμπαραμενεῖ τῷ ἡλιῳ, He shall continue along with [as long as] the sun. There is no doubt that Paul returned from his first captivity into that country, Philem Php 1:22; Hebrews 13:19.Verse 25. - And having this confidence, I know that I shall abide and continue with you all. Being persuaded of this, that my life is needful for you; or, as others render, "And this I certainly, confidently know." The first translation seems preferable, for St. Paul's assurance does not seem to rest on direct inspiration, but on a calculation of probabilities. The apostles could not always foresee their own future (Acts 20:22). Bishop Lightfoot says, "The same word οϊδα is used Acts 20:25, where he expresses his belief that he shall not see his Asiatic converts again. Viewed as infallible presentiments, the two are hardly reconcilable; for the one assumes, the other negatives, his release. The assurance here recorded was fulfilled (1 Timothy 1:3); while the presentiment there expressed was overruled by events (2 Timothy 1:15, 18; 2 Timothy 4:20)." For your furtherance and joy of faith; for the progress and joy of your faith, that you may continually increase in faith and take delight in it. Joy is the key-note of this Epistle. Furtherance

See on Philippians 1:12.

Of faith

Rev., in the faith. To be connected with both furtherance and joy. For promoting your faith and your joy in believing. For joy of faith, compare Romans 15:13.

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