Gospel-Advancement
Philippians 1:12-18
In keeping with Paul's main purpose of giving the Philippian saints joyful encouragement in Christ, ...
Published June 1st, 2012
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notes 1452680586546 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.
Notes
2009-08-31 14:55:49
2009-10-28 14:00:24
In keeping with Paul's main purpose of giving the Philippian saints joyful encouragement in Christ, Paul is giving some affectionate and directional information here. They would surely be encouraged as they are reassured of Paul's status and refocused on what really matters: The Advancing of the Gospel! Why would this encourage them unless they loved the Gospel? Paul's purpose here is to remind/inform them not only what is the main thing in life, namely, that the Gospel advances to the glory of God, but also that he himself still believes this, is focused on it, and is encouraged by what is happening. So it would be encouragingly reassuring: To hear from Paul that he is encouraged and excited about what God is doing. To be reminded that God is sovereign , even over the painful things in life. To be informed that the very thing they loved, the Gospel, was advancing . And it would be encouragingly (and maybe convictingly) refocusing: To be reminded of the centrality of the Gospel . To be reminded that God is sovereign , even over the painful things in life. To be informed that Paul , being in much worse circumstances than they, was rejoicing in God's sovereign work of advancing the Gospel for the glory of His Name. V. 12a -- "ginoskein de humas boulomai, adelphoi," = I want you to know, brothers, V. 12b -- "hoti ta kat' eme" = that what has happened to me (OR that my present circumstance/situation) -- (Cf. Acts 24:22; 25:14; Eph. 6:21; Col. 4:7 for a fuller understanding of the expression "ta kat' eme"). V. 12c -- "mallon eis prokopen tou euangeliou eleluthen" = has actually (instead of what you feared) come (OR served) to advance the Gospel V. 13a -- "hoste tous desmous mou phaneprous en Christo genesthai" = , in that (it) has become known (that) my imprisonment (is) for (OR because of) Christ This could also be said, ", that is to say, the fact has become known that my imprisonment is because of my preaching Christ". -- It is a common belief that "hoste" is introducing a dependent clause about the actual result of the advancement of the Gospel (cf. BDAG pg.900, point 2). -- However, it is also pointed out by many (such as H.A.W. Meyer, M.R. Vincent, J. Gnilka, and P.T. O'Brien), that it is a precise explanatory statement of how the advancement was evidencing itself. -- Therefore, (possibly due to my ignorance) I cannot agree that "hoste" is introducing the actual results of the advancement of the Gospel, but instead it is introducing the actual results of Paul's imprisonment . The controlling verb for the "hoste" conjunction is "eleluthen" (has come/served) with it's subject being "ta kat' eme" (my circumstances). Thus, I think Paul's point here is that by God's gracious sovereignty, his bad circumstances have resulted in others knowing the cause of Paul's imprisonment AND in most of the brothers growing more bold to speak the Word of God without fear (which two things make up (at least part of) the advancement of the Gospel)! -- "tous desmous mou" and "tois desmois mou" in v. 14b = "my chains" V. 13b -- "en holo to praitorio" = throughout/in the whole Praetorium (Imperial Guard) -- There were about 9,000 Imperial guards. V. 13c -- "kai tois loipois pasin" = and to all the rest -- Mostly likely this refers to all of the other Roman officials or even citizens. V. 14a -- "kai tous pleionas ton adelphon en Kurio pepoithotas" = and most of the brothers having become confident in the Lord -- "tous pleionas" = a comparative adjective used substantivally to mean "most". -- The full force of the perfect tense of "pepoithotas" would mean that the brothers became confident/persuaded/convinced in the Lord at their conversion and that its effects are still continuing and growing in it by the means of Paul's imprisonment. V. 14b -- "tois desmois mou" = by my imprisonment -- Instrumental Dative V. 14c -- "perissoteros tolman aphobos ton logon lalein" = are so much more courageous (OR bold OR brave enough) to speak the Word without fear -- "tolman" = courage that is needed because there is danger and risk involved. Cf. Mark 15:43 is Joseph of Arimathea asking for Jesus' body. -- See also Acts 4:29-31. The advancement of the Gospel through proclamation is of superior importance. We must, therefore, keep the Gospel first in our hearts. V. 15a -- "tines men kai dia phthonon kai erin" = Some indeed from envy and rivalry -- v. 15a parallels vv. 17a, c, d, and 18c. V. 15b -- "tines de kai di' eudokian" = but some from good will -- v. 15b parallels vv. 16a, b, and 18c. -- In order to understand who these "some" are we must go back to verse 14 where we see that most of the brothers bacame so much more bold to speak the Word of God without fear. Thus, there are two different subgroups ("somes") within this group of embolden brothers. Some were emboldened by the Spirit and others by sinfulness. But both by God's sovereign Will. -- The word "eudokian" probably refers not to the good intentions of these brothers, but their belief in God's "eudokian" = Divine approval/pleasure of Paul (even while he is in prision). -- The others either thought that Paul's imprisionment was proof of God disapproval or they thought God would disapprove of how Paul handled himself in prision. V. 15c -- "ton Christon kerussousin" = preach Christ -- v. 15c parallels vv. 17b and 18d. -- This is the focus of the entire passage (12-18). v. 12 - " advance the Gospel "; v. 13 - " for Christ " (that is, because of proclamation of Christ); v. 14 - " speak the Word without fear "; v. 15 - " preach Christ "; v. 16 - " for the defence of the Gospel " (by proclaiming it reasonably); v. 17 - " proclaim Christ "; v. 18 - "Christ is being proclaimed ". -- It is significant that Paul says that they were preaching "CHRIST". Is this different from sharing the Good News/ the Gospel? No! Because there is no Good News without Christ. Jesus is the Good News! All that He is and has done is the essence, focus, and totality of the Gospel! That's why Paul said that He proclaimed "Christ crucified" (I Cor. 1:23); Christ "raised from the dead" (I Cor. 15:11-14); and "Christ as Lord" (II Cor. 4:5). This is the Gospel! -- This is why just "telling my story" is often not really sharing the Gospel. It is too often lacking the story of Christ! V. 16a -- "hoi men ex agapes," = the latter out of love -- Love for Paul personally and ministerially (in preaching the Gospel) and love for Christ (He is worthy to be proclaimed). These men have kept the Gospel first in their hearts, knowing that the proclamation of Christ is of superior importance. V. 16b -- "eidotes hoti eis apologian tou euangeliou keimai" = knowing that I am put here for the defense of the Gospel -- This "knowing" harkens back to their understanding of God's approval ("eudokian") of Paul, and thus they can accurately interpret his imprisonment as a sovereignly designed plan of God to defend/advance the Gospel. -- The parallel for this is v. 17d. V. 17a -- "hoi de ex eritheias" = but the former out of selfish ambition -- These men, though they are proclaiming Christ, they are not keeping the Gospel first in their hearts. They are more concerned with their own kingdom, not Christ's Kingdom. They place a greater importance on their desires and aspirations and ambitions than they do on Gospel-advancement. The Gospel/Christ is no longer central or supreme in their hearts, but rather their own selfish deseires are. They are using the Gospel as a means to other things. -- See Phil. 2:21. V. 17b -- "ton Christon katangellousin," = proclaim Christ -- It is important to remember that they are proclaiming the true Gospel, not some false, distorted non-Gospel. Paul's response would have been much different (cf. Gal. 1:6-9). -- For those who, when they read or hear the word "preach", think only of "professional preachers" or "official pastors of the church", this word "proclaim" reminds us that it is all about sharing the truth of the Gospel of Jesus Christ. This is the business of every Christian! V. 17c -- "ouch agnos," = not sincerely [not unmixed/purely] -- They were "brothers" (cf. v. 14), and they were preaching the truth, but they were doing so with mixed motives. They were evnious, contentious, and seeking selfish gain. V. 17d -- "oiomenoi thlipsin egeirein tois desmois mou." = thinking to raise up affliction (for me) in my imprisionment [chains]. -- This was a personal attack agaisnt Paul seeking to afflict him emotionally and psychologically (internally). They wanted to hurt Paul's heart. Possibly by building up their own reputations and discrediting Paul's. -- This in contrast to the other group of Christians preaching the Gospel. The others KNEW that God had purposefully and strategically placed Paul in prision, whereas these SUPPOSED/IMAGINED that they could afflict Paul's heart while in prision. V. 18a -- "ti gar;" = What does it matter? -- This is Paul's concluding response to all that he has been saying from verse 12 through 17. V. 18b -- "plen hoti panti tropo" = only that in every way -- In every manner of character and motive. V. 18c -- "eite prophasei eite aletheia," = whether in pretense or in truth, -- The two subgroups of the emboldened, Christ-proclaiming brothers can be summarized by "falseness" and "truth", not regarding their message, but rather their motives. -- One group, being fully convinced of God's approval of Paul and of His sovereignly Divine design in placing Paul in prision, spoke the truth from true hearts. That is, their hearts' desires were that the Gospel would be proclaimed. Thus, there was a match in what their mouths spoke and their hearts desired. Their actions were in perfect concert with their motives. -- However, the other group, being personally against Paul and sidelining the Gospel in their hearts as though it were not as important as building an empire for themselves, spoke the truth from false hearts. That is, their hearts' desires were that they could use the Gospel to afflict Paul and build up themselves. Thus, there was a serious mismatch in what their mouths spoke and their hearts desired. Their actions were in discord with their motives. V. 18d -- "Christos katangelletai," = Christ is being proclaimed, -- Again, this is what matters most! This is Paul's whole point. -- The advancement of the Gospel through bold proclamation is of superior importance over bad circumstances and personal suffering, religious persecution and social injustice, personal desires and ambitions and relational strife, and the Gospel must be placed first even over impure, insincere, unGodly motives. V. 18e -- "kai en touto chairo" = and in this I rejoice -- Now we see that Paul not only was not afflicted in the way that these sinning brothers had hoped, but he was even rejoicing! -- Of course he wasn't joyful because of their sin. In fact, Paul talks about doing NOTHING out of rivalry and selfish ambition later on in Phil. 2:3. So, he surely condenms and is not glad about their sinful motives. -- But what made him glad was two things: -- 1. That God is so sovereignly in control of all things that He plans and works through everything for His holy, wise, and loving ends! God always has and for as long as their is sin in this world, He always will work through sinful actions and motives to advance His Gospel, grow His Kingdom, and bring glory to His Name! -- 2. The very thing that Paul wanted most was that more and more people would hear and believe and proclaim the Good News of Jesus Christ! And this is exactly what both groups of these brothers were doing. This, indeed, is something to rejoice over! -- The only reason why Paul could not become bitter and vengeful and self-pitied is that he kept the Gospel proclamation front and center. His life existed for proclaiming the excellencies of his Savior-King to all the peoples of the world! And he knew it. The advancment of the Good news of Jesus is of Supreme Importance over all other things in life, and Paul believed that with all of his heart. He allowed nothing else to take the place in his heart of what matter most. Paul was a Gospel-First kind of Christian, as we must all seek to be! (Matt. 6:33). -- What led Paul to be so passionate about and focused on the Gospel and its proclamation? -- 1. He knew what it was to be brought from death to life, to have the only sure hope of everlasting Life and fullness of joy with Jesus. He was experiencing first-hand the all-sufficiency of Christ for his every need and desire. He was living off of the Gospel! -- 2. He was both submissive to and adoring of Jesus Christ. Paul loved his Savior and wanted nothing more than to please Him and exalt Him and proclaim His excellencies to all. -- And 3. Paul had sincere and compassionate Christ-like love for the lost and dying sinners. And he knew that the Gospel of Jesus Christ is the only power of God to bring them to salvation.
10000000011783 11783 Notes 2009-08-31 14:55:49 2009-10-28 14:00:24 In keeping with Paul's main purpose of giving the Philippian saints joyful encouragement in Christ, Paul is giving some affectionate and directional information here. They would surely be encouraged as they are reassured of Paul's status and refocused on what really matters: The Advancing of the Gospel! Why would this encourage them unless they loved the Gospel? Paul's purpose here is to remind/inform them not only what is the main thing in life, namely, that the Gospel advances to the glory of God, but also that he himself still believes this, is focused on it, and is encouraged by what is happening. So it would be encouragingly reassuring: To hear from Paul that he is encouraged and excited about what God is doing. To be reminded that God is sovereign , even over the painful things in life. To be informed that the very thing they loved, the Gospel, was advancing . And it would be encouragingly (and maybe convictingly) refocusing: To be reminded of the centrality of the Gospel . To be reminded that God is sovereign , even over the painful things in life. To be informed that Paul , being in much worse circumstances than they, was rejoicing in God's sovereign work of advancing the Gospel for the glory of His Name. V. 12a -- "ginoskein de humas boulomai, adelphoi," = I want you to know, brothers, V. 12b -- "hoti ta kat' eme" = that what has happened to me (OR that my present circumstance/situation) -- (Cf. Acts 24:22; 25:14; Eph. 6:21; Col. 4:7 for a fuller understanding of the expression "ta kat' eme"). V. 12c -- "mallon eis prokopen tou euangeliou eleluthen" = has actually (instead of what you feared) come (OR served) to advance the Gospel V. 13a -- "hoste tous desmous mou phaneprous en Christo genesthai" = , in that (it) has become known (that) my imprisonment (is) for (OR because of) Christ This could also be said, ", that is to say, the fact has become known that my imprisonment is because of my preaching Christ". -- It is a common belief that "hoste" is introducing a dependent clause about the actual result of the advancement of the Gospel (cf. BDAG pg.900, point 2). -- However, it is also pointed out by many (such as H.A.W. Meyer, M.R. Vincent, J. Gnilka, and P.T. O'Brien), that it is a precise explanatory statement of how the advancement was evidencing itself. -- Therefore, (possibly due to my ignorance) I cannot agree that "hoste" is introducing the actual results of the advancement of the Gospel, but instead it is introducing the actual results of Paul's imprisonment . The controlling verb for the "hoste" conjunction is "eleluthen" (has come/served) with it's subject being "ta kat' eme" (my circumstances). Thus, I think Paul's point here is that by God's gracious sovereignty, his bad circumstances have resulted in others knowing the cause of Paul's imprisonment AND in most of the brothers growing more bold to speak the Word of God without fear (which two things make up (at least part of) the advancement of the Gospel)! -- "tous desmous mou" and "tois desmois mou" in v. 14b = "my chains" V. 13b -- "en holo to praitorio" = throughout/in the whole Praetorium (Imperial Guard) -- There were about 9,000 Imperial guards. V. 13c -- "kai tois loipois pasin" = and to all the rest -- Mostly likely this refers to all of the other Roman officials or even citizens. V. 14a -- "kai tous pleionas ton adelphon en Kurio pepoithotas" = and most of the brothers having become confident in the Lord -- "tous pleionas" = a comparative adjective used substantivally to mean "most". -- The full force of the perfect tense of "pepoithotas" would mean that the brothers became confident/persuaded/convinced in the Lord at their conversion and that its effects are still continuing and growing in it by the means of Paul's imprisonment. V. 14b -- "tois desmois mou" = by my imprisonment -- Instrumental Dative V. 14c -- "perissoteros tolman aphobos ton logon lalein" = are so much more courageous (OR bold OR brave enough) to speak the Word without fear -- "tolman" = courage that is needed because there is danger and risk involved. Cf. Mark 15:43 is Joseph of Arimathea asking for Jesus' body. -- See also Acts 4:29-31. The advancement of the Gospel through proclamation is of superior importance. We must, therefore, keep the Gospel first in our hearts. V. 15a -- "tines men kai dia phthonon kai erin" = Some indeed from envy and rivalry -- v. 15a parallels vv. 17a, c, d, and 18c. V. 15b -- "tines de kai di' eudokian" = but some from good will -- v. 15b parallels vv. 16a, b, and 18c. -- In order to understand who these "some" are we must go back to verse 14 where we see that most of the brothers bacame so much more bold to speak the Word of God without fear. Thus, there are two different subgroups ("somes") within this group of embolden brothers. Some were emboldened by the Spirit and others by sinfulness. But both by God's sovereign Will. -- The word "eudokian" probably refers not to the good intentions of these brothers, but their belief in God's "eudokian" = Divine approval/pleasure of Paul (even while he is in prision). -- The others either thought that Paul's imprisionment was proof of God disapproval or they thought God would disapprove of how Paul handled himself in prision. V. 15c -- "ton Christon kerussousin" = preach Christ -- v. 15c parallels vv. 17b and 18d. -- This is the focus of the entire passage (12-18). v. 12 - " advance the Gospel "; v. 13 - " for Christ " (that is, because of proclamation of Christ); v. 14 - " speak the Word without fear "; v. 15 - " preach Christ "; v. 16 - " for the defence of the Gospel " (by proclaiming it reasonably); v. 17 - " proclaim Christ "; v. 18 - "Christ is being proclaimed ". -- It is significant that Paul says that they were preaching "CHRIST". Is this different from sharing the Good News/ the Gospel? No! Because there is no Good News without Christ. Jesus is the Good News! All that He is and has done is the essence, focus, and totality of the Gospel! That's why Paul said that He proclaimed "Christ crucified" (I Cor. 1:23); Christ "raised from the dead" (I Cor. 15:11-14); and "Christ as Lord" (II Cor. 4:5). This is the Gospel! -- This is why just "telling my story" is often not really sharing the Gospel. It is too often lacking the story of Christ! V. 16a -- "hoi men ex agapes," = the latter out of love -- Love for Paul personally and ministerially (in preaching the Gospel) and love for Christ (He is worthy to be proclaimed). These men have kept the Gospel first in their hearts, knowing that the proclamation of Christ is of superior importance. V. 16b -- "eidotes hoti eis apologian tou euangeliou keimai" = knowing that I am put here for the defense of the Gospel -- This "knowing" harkens back to their understanding of God's approval ("eudokian") of Paul, and thus they can accurately interpret his imprisonment as a sovereignly designed plan of God to defend/advance the Gospel. -- The parallel for this is v. 17d. V. 17a -- "hoi de ex eritheias" = but the former out of selfish ambition -- These men, though they are proclaiming Christ, they are not keeping the Gospel first in their hearts. They are more concerned with their own kingdom, not Christ's Kingdom. They place a greater importance on their desires and aspirations and ambitions than they do on Gospel-advancement. The Gospel/Christ is no longer central or supreme in their hearts, but rather their own selfish deseires are. They are using the Gospel as a means to other things. -- See Phil. 2:21. V. 17b -- "ton Christon katangellousin," = proclaim Christ -- It is important to remember that they are proclaiming the true Gospel, not some false, distorted non-Gospel. Paul's response would have been much different (cf. Gal. 1:6-9). -- For those who, when they read or hear the word "preach", think only of "professional preachers" or "official pastors of the church", this word "proclaim" reminds us that it is all about sharing the truth of the Gospel of Jesus Christ. This is the business of every Christian! V. 17c -- "ouch agnos," = not sincerely [not unmixed/purely] -- They were "brothers" (cf. v. 14), and they were preaching the truth, but they were doing so with mixed motives. They were evnious, contentious, and seeking selfish gain. V. 17d -- "oiomenoi thlipsin egeirein tois desmois mou." = thinking to raise up affliction (for me) in my imprisionment [chains]. -- This was a personal attack agaisnt Paul seeking to afflict him emotionally and psychologically (internally). They wanted to hurt Paul's heart. Possibly by building up their own reputations and discrediting Paul's. -- This in contrast to the other group of Christians preaching the Gospel. The others KNEW that God had purposefully and strategically placed Paul in prision, whereas these SUPPOSED/IMAGINED that they could afflict Paul's heart while in prision. V. 18a -- "ti gar;" = What does it matter? -- This is Paul's concluding response to all that he has been saying from verse 12 through 17. V. 18b -- "plen hoti panti tropo" = only that in every way -- In every manner of character and motive. V. 18c -- "eite prophasei eite aletheia," = whether in pretense or in truth, -- The two subgroups of the emboldened, Christ-proclaiming brothers can be summarized by "falseness" and "truth", not regarding their message, but rather their motives. -- One group, being fully convinced of God's approval of Paul and of His sovereignly Divine design in placing Paul in prision, spoke the truth from true hearts. That is, their hearts' desires were that the Gospel would be proclaimed. Thus, there was a match in what their mouths spoke and their hearts desired. Their actions were in perfect concert with their motives. -- However, the other group, being personally against Paul and sidelining the Gospel in their hearts as though it were not as important as building an empire for themselves, spoke the truth from false hearts. That is, their hearts' desires were that they could use the Gospel to afflict Paul and build up themselves. Thus, there was a serious mismatch in what their mouths spoke and their hearts desired. Their actions were in discord with their motives. V. 18d -- "Christos katangelletai," = Christ is being proclaimed, -- Again, this is what matters most! This is Paul's whole point. -- The advancement of the Gospel through bold proclamation is of superior importance over bad circumstances and personal suffering, religious persecution and social injustice, personal desires and ambitions and relational strife, and the Gospel must be placed first even over impure, insincere, unGodly motives. V. 18e -- "kai en touto chairo" = and in this I rejoice -- Now we see that Paul not only was not afflicted in the way that these sinning brothers had hoped, but he was even rejoicing! -- Of course he wasn't joyful because of their sin. In fact, Paul talks about doing NOTHING out of rivalry and selfish ambition later on in Phil. 2:3. So, he surely condenms and is not glad about their sinful motives. -- But what made him glad was two things: -- 1. That God is so sovereignly in control of all things that He plans and works through everything for His holy, wise, and loving ends! God always has and for as long as their is sin in this world, He always will work through sinful actions and motives to advance His Gospel, grow His Kingdom, and bring glory to His Name! -- 2. The very thing that Paul wanted most was that more and more people would hear and believe and proclaim the Good News of Jesus Christ! And this is exactly what both groups of these brothers were doing. This, indeed, is something to rejoice over! -- The only reason why Paul could not become bitter and vengeful and self-pitied is that he kept the Gospel proclamation front and center. His life existed for proclaiming the excellencies of his Savior-King to all the peoples of the world! And he knew it. The advancment of the Good news of Jesus is of Supreme Importance over all other things in life, and Paul believed that with all of his heart. He allowed nothing else to take the place in his heart of what matter most. Paul was a Gospel-First kind of Christian, as we must all seek to be! (Matt. 6:33). -- What led Paul to be so passionate about and focused on the Gospel and its proclamation? -- 1. He knew what it was to be brought from death to life, to have the only sure hope of everlasting Life and fullness of joy with Jesus. He was experiencing first-hand the all-sufficiency of Christ for his every need and desire. He was living off of the Gospel! -- 2. He was both submissive to and adoring of Jesus Christ. Paul loved his Savior and wanted nothing more than to please Him and exalt Him and proclaim His excellencies to all. -- And 3. Paul had sincere and compassionate Christ-like love for the lost and dying sinners. And he knew that the Gospel of Jesus Christ is the only power of God to bring them to salvation. notes
Arc
2009-08-31 14:55:49
2012-07-18 15:30:08
editing
Philippians
Philippians 1:12-18
NT
tisch
esv
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ’ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
I want you to know, brothers, that what has happened to me has really served to advance the gospel,
ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσιν,
so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ.
ideaexplanation
καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν.
And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
actionresult
τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν,
Some indeed preach Christ from envy and rivalry,
τινὲς δὲ καὶ δι’ εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν·
but others from good will.
alternative
οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι,
The latter do it out of love, knowing that I am put here for the defense of the gospel.
οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου.
The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment.
τί γάρ;
What does it matter?
πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω.
Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
questionanswer
situationresponse
discourse
10000000011783 11783 Arc 2009-08-31 14:55:49 2012-07-18 15:30:08 editing Philippians 1 12 1 18 Philippians 1:12-18 50 NT tisch esv i247561 i247562 i247563 i247564 i247552 Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ’ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, I want you to know, brothers, that what has happened to me has really served to advance the gospel, i247553 ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσιν, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. ideaexplanation 1 i247554 καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear. actionresult 2 i247565 i247566 i247555 τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, Some indeed preach Christ from envy and rivalry, i247556 τινὲς δὲ καὶ δι’ εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν· but others from good will. alternative i247567 i247557 οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι, The latter do it out of love, knowing that I am put here for the defense of the gospel. i247558 οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου. The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. alternative ideaexplanation 1 ideaexplanation 1 i247568 i247559 τί γάρ; What does it matter? i247560 πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω. Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. questionanswer 2 situationresponse 2 1 1 1 tisch 25 esv 25 a 50 discourse
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