The world recently mourned the death and celebrated the life of Nelson Mandela. Almost every person who eulogized Mandela mentioned his 27 years in prison, initially on Robben Island and later in Pollsmoor Prison and Victor Verster Prison. Mandela’s enemies believed prison would bring and end to Mandela’s mission. They were wrong. Released in 1990, Mandela became South Africa’s first black president in 1994 and brought an end to apartheid. Mandela’s imprisonment ultimately served to advance his cause in ways no one could have every imagined.
We read a similar story of progress in prison in Phil. 1:18-30. Repeatedly Paul remind us of his own “imprisonment” (1:13, 14, 17). Yet his prison could not stop his progress. Instead, Paul writes, this imprisonment has “really served to advance the gospel” (1:12). The word “advance” is the same word Paul will use in 1:25 when he speaks of the advancement or progress of the faith of the Philippians. Prison is incapable of slowing the gospel’s advance and of slowing the Philippians’ growth. [1]
Paul shares three ways in which the gospel is progressing in spite of his prison.
First, “the whole imperial guard” and “all the rest” know now that Paul is in jail for Jesus (1:13). The cause of Christ has reached a group whom Paul may not have reached had he never been imprisoned. Roman guards now hear about Jesus. [2]
Suffering often puts us in a position to witness to people we might have never encountered outside of the suffering. A question to ask in the midst of suffering is this: Who do I now have access to for the sake of Christ because of my suffering?
Second, “most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear” (1:14). Though we may feel the opposite, suffering is almost never endured in isolation. Others almost always hear of the suffering and of our response to the suffering. There is almost always an audience to our suffering. They may hear of our suffering while we are suffering. It may not occur until after the trial is over. Or it may not happen until we are dead. But others will hear. In Paul’s case, his willingness to faithfully meet his suffering has emboldened others who serve and minister in the name of Jesus. Others are now carrying on what Paul cannot. [3]
Our greatest opportunity to inspire others to action may come in our darkest moments. A question to ask in the midst of suffering is this: Who might be emboldened by my faithful example in the midst of my suffering?
Third, some “proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment” (1:17). While Paul’s trial has a positive affect on some, it has a negative affect on others. It has stirred some into a kind of feeding frenzy. They are adding fuel to the fire, hoping to heap more controversy upon Paul. (These are probably nonbelievers spreading word about Paul and his message in mocking tones. [4]). Yet Paul knows that even bad press is good press when it comes to Christ. Their attempts to mock him are nonetheless causing people to hear about Jesus (1:18).
God is so powerful that he can even use our enemies to advance his mission. Those who seem most likely to throw a wrench into our ministry and service may actually be used by God to advance that service. A question to ask in the midst of suffering is this: How might God use even my enemies in this time of trial?
Paul’s faith in divine progress here is reminiscent of the story of Joseph and the climactic statement in Gen. 50:20 – what was meant for evil God used for good. But while Joseph made that statement in hindsight, Paul makes this statement in the midst of the darkness. [5] Paul reveals that nothing is capable of stopping the progress of the gospel. Those things which appear to weaken the gospel’s advance serve ultimately only to strengthen it.
Paul then raises his sights even higher. He considers how God’s work will advance even if he dies. Paul mentions the real possibility that he may be facing death (1:20). Yet even death will not stop his greatest aim: that “Christ will be honored in my body” (1:20). Nothing will keep him from honoring Jesus, not even his own death. In fact, Paul states his confidence that “through your prayers and the help of the Spirit of Jesus Christ” he will experience “deliverance” from anything that might keep him from honoring Jesus in his body. “Deliverance” for Paul is not equivalent to release from prison. The deliverance of v. 19 is defined by v. 20–Paul will be delivered so that he can honor Christ whether by life or by death.
Deliverance is not equivalent to being released from suffering. It is being released from anything that might keep you from honoring Christ in the midst of the trial. Our greatest hope for ourselves or for others in suffering is that we and they might honor Christ in the suffering, not that they be released from the suffering.
Paul believes such freedom is possible through the intercessory prayer of God’s people and through the work of the Spirit (1:19). Though the Philippians may feel there is nothing helpful they can do, their greatest help comes in the form of intercessory prayer. Your greatest service to someone suffering may be simply to pray for that person.
In 1:21-26 Paul models something the Jesuits call “indifference.” [6] Paul holds lightly to both life and death. He does not grasp desperately onto one or the other. Instead, he releases both to God. He recognizes that God can and will work in either one. If Paul lives, God will continue “fruitful labor” through Paul (1:22). If Paul dies in prison, he will finally receive his heart’s deepest desire–to “be with Christ” (1:23; cf. 3:8). This would be the ultimate progress–to finally be with the one whom Paul loves with his heart, soul, mind and strength.[7]
In the end, however, Paul recognizes that staying alive will be better for the Philippians, and he thus expresses his confidence that God will make this possible. This will result in their “progress and joy in the faith” (1:25). Earlier, Paul identified love and righteousness as markers of maturity (1:9,11). Here Paul identifies joy. Even during the difficulties faced by himself and the Phillippians Paul believed nothing could truly stop the growth of joy within their hearts.
Paul may be facing prison, but the Philppians are facing “opponents” (1:28). Paul may have in mind pagan foes in the form of a culture which pushes against Christianity in general. Or he may have in mind the religious opponents which show up in chapter 3. Regardless, the Philippians face a force which threatens to halt their own progress. Yet Paul reveals that such suffering is not an indication that something is wrong, but an indication that everything is right. For we are called “not only to believe in him but also suffer for his sake” (1:29). Troubles and trials are more likely to be proof that we are progressing in the right direction than proof of anything else. [8]
The way to remain on track, to continue to live “worthy of the gospel of Christ” (1:27) is to stand “firm in one spirit, with one mind, striving side by side for the faith of the gospel” (1:27). The “one mind” hints at the single-minded focus on Jesus which Paul will write about in 2:5ff. We stay on track by keeping our minds focused on Jesus. And, we stay on track by standing in solidarity with brothers and sisters. This show of unity in the midst of darkness, Paul writes, “is a clear sign to them of their destruction, but of your salvation” (1:28). When an enemy faces a foe who is undeterred from the footsteps of Jesus and who stands as one, that enemy knows his end is certain. [9]
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[1] The word “furtherance” is from a Greek word which means “to cut before,” and is thought to have been used of an army of pioneer wood cutters which precedes the regular army, cutting a road through an impenetrable forest, thus making possible the pioneer advance of the latter into regions where otherwise it could not have gone. Paul assures the Philippian saints that his circumstances have not only failed to curtail his missionary work, but they have advanced it, and not only that, they have brought about a pioneer advance in regions where otherwise it could not have gone. Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Php 1:12). Grand Rapids: Eerdmans.
[2] The information given in these verses reads like a reply to an enquiry about Paul’s conditions in prison. Now I want you to know suggests that the Philippians may have either written or sent a message by Epaphroditus (2:25) to express their concern about his safety and welfare. Paul replies by using a standard expression—called today a ‘disclosure formula’—to relate his circumstances. Martin, R. P. (1987). Philippians: An Introduction and Commentary (Vol. 11, p. 75). Downers Grove, IL: InterVarsity Press.
The Greek term palace guard (NIV mg. palace), has been taken in a number of ways. The word denotes the residence of the governor of a province in the other New Testament references (Pilate’s residence, as Roman procurator, in Jerusalem; Herod’s palace in Caesarea). It is also used of the emperor’s palace on the Palatine Hill in Rome, which is the meaning of this verse according to the traditional view; but the correctness of this identification is unlikely in view of Lightfoot’s discussion of the term. In this context it is more probable that Paul has in mind the progress of the gospel among persons rather than in places. Prait?rion can also be used of the praetorian guards, and everyone else seems to fix the identification as referring to Roman soldiers, wherever they were based. The RSV rendering ‘throughout the whole praetorian guard’ follows Lightfoot who believed this guard to be at Rome. But the word can be used to refer to the seat of a provincial government outside Rome which was the centre of political or judicial authority in a particular province or, with a personal reference, to detachments of the praetorian guard which were posted for duty in such provincial centres. We may suppose, then, that the praetorian guard would come into touch with their prisoner in the course of their supervisory duties, and everyone else or ‘all the rest’ (RSV) describes the wider circle, of both pagans and Christians, who came to hear of Paul’s imprisonment and the reason for it. Martin, R. P. (1987). Philippians: An Introduction and Commentary (Vol. 11, pp. 75–76). Downers Grove, IL: InterVarsity Press.
PRAETORIAN [pr? tôr?? ?n] GUARD.* Gk. prait?rion was a term for any official government residence (see PRAETORIUM). Its use at Phil. 1:13 has been a significant factor in discussion of where Paul was when he wrote Philippians. The traditional view is that the letter was written at Rome; the most likely alternative is that it was written at Ephesus. No certain evidence has been marshalled to prove an Ephesian imprisonment, but Philippians does appear to be more closely allied with the letters written before Paul had gone to Rome than with the other “prison epistles.”
It is sometimes argued that prait?rion at Phil. 1:13 indicates a location in or near Rome. But it is likely that the term represents not just a location, but the people (i.e., the guards) at such a place, since the prait?rion is contrasted with “all the rest,” i.e., with people who are elsewhere but also know of Paul’s case. This justifies the translation “praetorian guard” (RSV; KJV “palace”; NIV “palace guard”) but does not answer the question of location. A provincial governor’s residence in which Paul might have been imprisoned (cf. Acts 23:35, “Herod’s praetorium”) would fit the use of prait?rion at Phil. 1:13 as well as any location in Rome.
The reference to “Caesar’s household” (4:22) may be taken as reinforcement of the traditional view that Philippians was written from Rome, but it need not be. Slaves and associates of the emperor in numerous places in the Roman Empire might have merited such a designation. Myers, A. C. (1987). In The Eerdmans Bible dictionary. Grand Rapids, MI: Eerdmans.
In Paul’s case, there were three tools that helped him take the Gospel even into the elite Praetorian Guard, Caesar’s special troops: his chains (Phil. 1:12–14), his critics (Phil. 1:15–19), and his crisis (Phil. 1:20–26). Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 67). Wheaton, IL: Victor Books.
The same God who used Moses’ rod, Gideon’s pitchers, and David’s sling, used Paul’s chains. Little did the Romans realize that the chains they affixed to his wrists would release Paul instead of bind him! Even as he wrote during a later imprisonment, “I suffer trouble, as an evildoer, even unto bonds; but the Word of God is not bound” (2 Tim. 2:9). He did not complain about his chains; instead he consecrated them to God and asked God to use them for the pioneer advance of the Gospel. And God answered his prayers.
To begin with, these chains gave Paul contact with the lost. He was chained to a Roman soldier twenty-four hours a day! The shifts changed every six hours, which meant Paul could witness to at least four men each day! Imagine yourself as one of those soldiers, chained to a man who prayed “without ceasing,” who was constantly interviewing people about their spiritual condition, and who was repeatedly writing letters to Christians and churches throughout the Empire! It was not long before some of these soldiers put their faith in Christ. Paul was able to get the Gospel into the elite Praetorian Guard, something he could not have done had he been a free man.
But the chains gave Paul contact with another group of people: the officials in Caesar’s court. He was in Rome as an official prisoner, and his case was an important one. The Roman government was going to determine the official status of this new “Christian” sect. Was it merely another sect of the Jews? Or was it something new and possibly dangerous? Imagine how pleased Paul must have been knowing that the court officials were forced to study the doctrines of the Christian faith! Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 67–68). Wheaton, IL: Victor Books.
[3] Paul’s chains not only gave contact with the lost, but they also gave courage to the saved. Many of the believers in Rome took fresh courage when they saw Paul’s faith and determination (Phil. 1:14). They were “much more bold to speak the word without fear.” That word speak does not mean “preach.” Rather, it means “everyday conversation.” No doubt many of the Romans were discussing Paul’s case, because such legal matters were of primary concern to this nation of lawmakers. And the Christians in Rome who were sympathetic to Paul took advantage of this conversation to say a good word for Jesus Christ. Discouragement has a way of spreading, but so does encouragement! Because of Paul’s joyful attitude, the believers in Rome took fresh courage and witnessed boldly for Christ. Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 68). Wheaton, IL: Victor Books.
[4] Wright, N. T. Paul for Everyone: The Prison Letters. (2002), 90.
[5] N. T. Wright Paul For Everyone: The Prison Letters, 88.
[6] “In Ignatian vocabulary, this term does not mean an unfeeling lack of concern. Instead, indifference means that we hold all of God’s gifts reverently, gratefully, but also lightly, embracing them or letting them go, all depending on how they help us fulfill our vocation to love in everyday, concrete details. Indifference is another way of describing spiritual freedom. It is a stance of openness to God: we look for God in any person, any situation, and any moment. Indifference means that we are free to love and serve as God desires. Spiritual freedom or indifference is a gift from God; we can’t make it happen. But we can, over time, foster indifference by developing good habits of thinking, choosing, and acting.” Father Kevin O’Brien SJ. The Ignatian Adventure: Experiencing the Spiritual Exercises of St. Ignatius in Daily Life (Kindle Locations 546-550). Kindle Edition.
Paul is also modeling the act of surrender, something reflected in two well-known prayers from Christendom:
Suscipe Prayer of Igantius
Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, All I have and call my own. You have given all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace, that is enough for me.
Prayer of Abandonment (Charles de Foucauld)
Father, I abandon myself into your hands; do with me what you will. Whatever you may do, I thank you: I am ready for all, I accept all. Let only your will be done in me, and in all your creatures – I wish no more than this, O Lord. Into your hands I commend my soul: I offer it to you with all the love of my heart, for I love you, Lord, and so need to give myself, to surrender myself into your hands without reserve, and with boundless confidence, for you are my Father.
[7] Such language is almost absent from contemporary Christianity, yet has a long heritage in Christianity (c.f, St John of the Cross “Spiritual Canticle”) http://www.ccel.org/ccel/john_cross/canticle.html
[8] 1:30 indicates that the trial of the Philippians is the same trial as Paul’s. That is, though the circumstances appear to be quite different, both Paul and the Philppians are actually enaged in the same conflict. Though Christians may be separated by culture, situation, and other things, when they suffer, they suffer as part of the same great conflict.
