Phil. 1:18. But what does it matter? In whatever way Christ is preached, whether in pretense or in sincerity,
What does he mean, to speak much? Or, why should I care whether in one way or another, whether in pretense, that is, out of envy and hypocrisy, or in sincerity they preach Christ? Based on this, some foolish people concluded that Paul gave rise to heresies. For, they say, let anyone preach, as long as it is about Christ — this makes no difference. But pay attention: first, the apostle did not say καταγγελλέσθω — let them preach Christ, as though he were establishing a law, but καταγγέλλεται — is preached — pointing to an accomplished event. Then, even if he had said this as a decree, he still would not have opened the door to heresies through it. How so? Because those of whom he speaks did not introduce false teaching, but preached the truth, though not righteously and not with true intent. Heretics, on the other hand, chiefly preach not the truth, but perverse and false teaching, and moreover, their aim is also perverse.
Phil. 1:18. I both rejoice in this and will continue to rejoice,
They do this in order to cause me grief; but I rejoice that Christ is preached more through this. And if they continue to do this going forward, I will rejoice even more. Do you see how the schemes of the devil destroy him?
Phil. 1:19. for I know that this will turn out for my salvation
What is "this"? That through enmity and jealousy toward me the preaching of the word increases.
Phil. 1:19. By your prayer and the assistance of the Spirit of Jesus Christ,
Pay attention to the humility of the Apostle Paul. Through his countless good deeds he had already merited salvation; yet he says: only if I am deemed worthy of your prayers and through them the Spirit is granted in greater abundance, only then shall I receive salvation. By "supply" he means the most abundant bestowal of the grace of the Holy Spirit.
Phil. 1:20. according to my earnest expectation and hope,
By "earnest expectation" – ἀποκαραδοκίαν – the apostle means a firm and unwavering hope, which is expressed by the entire position of the head – κάρα – and a confident gaze. So he says: I firmly hope that I will be saved. By salvation, one must understand deliverance from the cruelty of Nero. Just as I, he says, escaped the first danger, so too I will escape the present one. Here he also teaches that we should not rely exclusively on the prayers of others, but also contribute something ourselves, just as Paul himself sets his own confidence as the cause of all blessings. For the prophet also says: "Let Your mercy, O Lord, be upon us, as we hope in You" (Ps. 33:22). And in another place: "Who trusted in the Lord, and was put to shame?" (Sir. 2:10). And Paul himself says: "Hope does not put to shame" (Rom. 5:5).
Phil. 1:20. that I shall not be put to shame in anything,
That is, neither in life, because I preach the Gospel, nor in death, since the enemies will not prevail. And even if they were to put me to death, then an even more unashamed glory would be revealed for me. But they will not succeed in this.
Phil. 1:20. But with all boldness, (now as always), Christ will be magnified in my body, whether by life or by death.
They, he says, thought that through their scheming they would plunge me into dangers and death; but this zealous effort of theirs will not succeed; on the contrary, "with all boldness," that is, openly and assuredly, "Christ will be magnified in my body," that is, as long as I live and bear this body, for I do not die. And lest someone should say: what then? If you, Paul, die, will Christ certainly not be magnified? he adds that by my death also He will be magnified, since He has made me stronger than death itself. But for now He is glorified by my life, for He granted it to me, delivering me from danger. He speaks of death not because he must die soon, but so that if it should happen, they would not be troubled by it; for they loved him greatly.
Phil. 1:21. For to me, to live is Christ, and to die is gain.
That is, I live a new life, and Christ is everything to me: both spirit, and life, and light. By life is meant, first, natural life: "for in Him we," says the apostle, "live and move" (Acts 17:28); then is meant life in sins; thus, when he says: "we died to sin: how shall we still live in it?" (Rom. 6:2). Finally, is meant eternal life, or life in Christ: "our citizenship," he says, "is in heaven" (Phil. 3:20). Here Paul, of course, rejects not the natural but the sinful life, that is, one given over to sinful delusion. He confesses that Christ is life for him, as he also says in another place: "I live by faith in the Son of God" (Gal. 2:20). He says that death is gain for him, because then, he says, I will be more clearly united with Him. Therefore those who strive to remove me from life in this world will bring me gain, since they will lead me to Christ, Who is my life.
Phil. 1:22. But if living in the flesh yields fruit to my work, then I do not know what to choose.
Lest you think that the apostle disparages the present life, he says: if life in the flesh yields fruit for my work, that is, although I said that death is gain for me, yet since life in the flesh is also not without benefit for me (for I bear fruit, teaching and enlightening all), therefore I do not know what to choose. Here, then, the mouths of the heretics who disparage the present life are stopped: if it yields fruit for us, then it is not evil. Therefore the cause of evil is not life itself, but the will of those who make bad use of it. Revealing as it were a certain secret, the apostle shows that he himself is master of life and death. For if I wish, he says, to ask this of God, He will grant me this favor. From this, he says, you should receive comfort, that if I die, it is not through the malice of enemies, but by the dispensation of God.
Phil. 1:23. I am hard pressed between the two: I have the desire to depart and be with Christ, for that is far better;
Phil. 1:24. but to remain in the flesh is more needful for you.
He says this with the purpose of preparing them to bear his coming death courageously. Why, he says, should you grieve over my death? I desire this, and it is better for me, because it gives me the opportunity to be with Christ. Therefore you should not grieve. But on the other hand, to remain in the flesh is even more necessary for your benefit; because I seek not my own interests, but yours. "I am torn between the two," that is, I find myself in a difficult position and do not know what to prefer, yet I acknowledge that it is more necessary to continue living in order to be useful to you. After this, what can be compared with the lofty soul of Paul? He preferred the benefit of others over union with Christ; and in order to devote himself more fully to Christ, he postponed his union with Him.
Phil. 1:25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith,
Since, he says, it is necessary for me to remain in the flesh, then I undoubtedly and with full confidence know that I shall remain, that is, I shall live, and not simply, but with you, that is, I shall see you. And for what purpose? So that you may grow in faith, that is, so that you may be established and strengthened both in doctrine and in life; this progress constitutes true joy both for you and for me. Here the apostle also frightens them, as if saying: look, for your sake I have postponed union with Christ; so do not make my remaining in the flesh vain and futile. So then what? Did he remain for the sake of the Philippians alone? Not for their sake alone, but he speaks this way out of great solicitude for them and to rouse them to greater sobriety.
Phil. 1:26. That your boasting may abound in Christ Jesus through me, by my coming to you again.
Since he said above that he would remain for their progress, he now shows that he too derives some benefit from this, namely, a greater glorification of himself through them, in that they, thanks to his coming to them, will progress further. But what then? Did he come to them? This is unknown and is a matter of dispute.