BIG IDEA:
THE GOSPEL OF CHRIST SHOULD INSPIRE SPIRITUAL UNITY AND SUPERNATURAL COURAGE AS WE STRIVE TOGETHER TO FURTHER THE GOSPEL (WHILE ACCEPTING THE INEVITABILITY OF PERSECUTION)
INTRODUCTION:
Grant Osborne: Having completed the news about his circumstances, Paul now addresses the needs of the Philippians, beginning with the persecution and suffering they were experiencing (1:27–30) and then turning to the importance of Christian unity and humility (2:1–18). The gospel is central to both sections and draws them together. The Philippians were “partners in the gospel” with Paul (1:5). All of his experiences, including his chains, had served to advance the gospel (v. 12). Now Paul exhorts them that in all they are going through they should conduct themselves in a way “worthy of the gospel” (v. 27). The core of this passage is ethical exhortation. Paul presses the Philippian believers to live the Christian life to the full and to make certain that in all their difficulties they are living like Christ and working together in unity.
Gerald Hawthorne: Using a word of special relevance to those who lived in a Roman colony (Acts 16:12, 21), Paul recalls their citizen life in an outpost of the empire and applies this term to their life—together with a higher allegiance to God’s (Christ’s) kingly rule as his servants and citizens. This is the heavy, theological, ecclesiological, and ethical freight contained in his quasi-political term: “let your life in the polis of God’s realm be worthy of your allegiance to the good news,” that is, the work of Paul as preacher and church leader under God (Phil 1:5, 12, 27 [2x]; 4:3, 15). The “worthy life” (a theme picked up in Pol. Phil. 5:9, which uses both the verb and the adverb, and developed more extensively in Diogn. 5.9: Christians “pass their time upon earth, but . . . have their citizenship in heaven”) is seen in two commendable and necessary virtues: courage and unity. The link between good citizenship and unity is made by Dio Chrysostom (A.D. 40–120). Augustine was influenced by this terminology of “worthy citizenship” (see Bockmuehl).
First, Paul’s readers are to conduct themselves in a hostile world with confidence that God is with them to drive out their fear (Phil 1:28). The church’s salvation, meaning their welfare and integrity, as in 2:12 at the conclusion and enforcement of the christological section, is in higher hands than those who would destroy them. Paul turns the tables on the persecutors with a well-known moral maxim: “Destruction to the destroyer” (see 1:28; see 1 Cor 3:17 for a clear example applied to failing professed Christians). In the light of this confidence, let the Philippians take courage and close ranks (Phil 1:27).
The call, however, is not simply on grounds of prudence and common sense, reminding them that they would be easy prey if they fell apart in disarray—and so incidentally Paul’s own work as church founder would go for nothing (2:16). Significantly, Paul provides a theological reason for his assurance that all will be well. He is not in the business of handing out simple bromides to boost faltering faith. Rather, he offers a theodicy (1:29) as a tonic to lift drooping and nervous spirits and sets the suffering of the Philippians within the framework of God’s all-embracing providence, as he viewed his own—and Christ’s—fate in terms of God’s gracious provision (1:29: “it has been granted in grace”; cf. 2:9: “bestowed in grace”).
Joseph Hellerman: 1:27–30 forms a discrete unit, a single sentence, with one main vb., πολιτεύεσθε (v. 27a). Asyndeton begins a new subject but one closely related to what has gone before:
(a) εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπών (v. 27) recalls Paul’s reflections about his future circumstances in vv. 25–26;
(b) the account of Paul’s own circumstances, and the fact that they served to advance the gospel (vv. 12–26), serve as the basis of his authority to challenge the Philippians in vv. 27–30 (Hansen 93; O’Brien 145; Reumann 287). . .
Repeated ideas within the passage include
- the gospel (v. 27 [2x]),
- suffering (vv. 28a, 29c),
- the Christian life as a struggle or athletic contest (vv. 27d, 30a),
- and the centrality of Christ in faith and hardship (vv. 27a, 29).
George Hunsinger: For Paul, faith and suffering are two sides of koinōnia with Christ, though it is promised that this suffering will not occur without a measure of comfort. Knowing Christ means knowing him in two respects: “the power of his resurrection” and “the fellowship of his sufferings” (Phil. 3:10 NKJV, adapted). It means sharing abundantly in his afflictions, and through him also abundantly in comfort (2 Cor. 1:5). The point of faith is not to avoid suffering at all costs but to “let your manner of life be worthy of the gospel of Christ” (axiōs tou euangeliou tou Christou politeuesthe).
Because suffering for the sake of Christ is to be expected, evading it (in the wrong way or at the wrong time) would be unworthy. Suffering therefore does not need to be sought. It will arrive in due course—that is, in the normal course of bearing witness to Christ. Suffering will then be used by grace in spite of itself. It will be accompanied by spiritual consolation and the hope of deliverance. It will be used to deepen the soul, fostering spiritual growth and reliance on God.
Dennis Johnson: When people find themselves surrounded and outnumbered by an unsympathetic or even hostile dominant culture, they tend to react in various ways. They might get feisty and lash out like a cornered wolf. Or they might get timid and pull back like a turtle into its shell. Then again, they might get sneaky and blend into their surroundings like a chameleon. Or they might get frustrated and turn on each other like a pack of pit bulls, venting hostility internally that they dare not show to their oppressors. To put it another way, when the whole world is against us, some of us become bold but abrasive, whereas others become humble but timid. Then again, we might display an unhealthy combination, cowering timidly toward those outside and arguing abrasively among ourselves. The mind-set of those who become bold but abrasive is: “They are the enemy; we are in the right, pure, and therefore persecuted. Someday they will get what’s coming to them.” The humble but timid, whether they withdraw or blend in, meekly try to persuade the dominant majority, “Please just leave us alone; we won’t make waves—we promise!” And sometimes those who bow deferentially toward the unsympathetic outside world then turn around and assault fellow believers, whom they should treasure in times of trial.
But the apostle Paul, writing from the chains of imprisonment, calls his fellow followers of Jesus in Philippi to respond to the surrounding society’s hostility in a way that does not come naturally. He does not underestimate the gravity of the opponents’ evil. In fact, he states soberly that their aggression toward Christ’s people is a signal that those opponents are on their way to eternal destruction. But Paul summons the Philippian believers and us to respond to those who despise our faith and our Savior with a distinctive blend of boldness and humility, neither intimidated nor belligerent, neither fearful of those outside nor frustrated with those inside the church. We must show courage that does not blink when opponents confront us, along with concern for fellow Christians with whom we stand, shoulder to shoulder. This new way of responding to the pressures of a society that has no sympathy for our faith is grounded in a deepening appreciation for the privileged status that Christ has conferred upon us by his grace.
Frank Thielman: In 1:27–30 Paul compares his own struggle against inimical outside forces, just recounted in 1:18b–26, with the Philippians’ struggle against outside opposition, a theme that will reappear in 2:15–16a and 4:4–9. He also introduces the theme of the Philippians’ unity, a concern that reappears in 2:6–18 and 4:2–3. This paragraph, then, allows the themes of the previous section to mingle with the themes of subsequent sections, providing a skillful transition between these two major parts of the letter.
I. (1:27a) THE GOSPEL OF CHRIST SHOULD BE THE INSPIRATION FOR OUR LIFESTYLE
“Only conduct yourselves in a manner worthy of the Gospel of Christ“
What value do we place on the gospel?
What type of a benchmark does the gospel provide for our lifestyle?
Opposition should not discourage us or tone down our level of commitment.
R. Kent Hughes: At the center of the treasure is the fact that “Only let your manner of life” under-translates the Greek, which better reads, “Only let your manner of life as citizens be worthy of the gospel of Christ.” The Greek verb is politeuesthai, which shares its root with the cognate noun polis or “city” as well as with another noun, politeuma, which is translated “citizenship” in 3:20 (“But our citizenship is in heaven”). So here in verse 27 it means “live as citizens.” Thus Paul purposely uses language evocative of citizenship because he has in mind the ultimate citizenship of the Philippians. As Gordon Fee explains, “Paul now uses the verb metaphorically, not meaning ‘live as citizens of Rome’—although that is not irrelevant—but rather ‘live in the Roman colony of Philippi as worthy citizens of your heavenly homeland.’” Fee adds, “As Philippi was a colony of Rome in Macedonia, so the church was a ‘colony of heaven’ in Philippi, whose members were to live as its citizens in Philippi.”
Steven Lawson: This verb “conduct” needs to be broken down in order to understand what it requires.
- First, in the Greek “conduct yourselves” is in the present tense. This means that they must live every moment of every day in the manner prescribed.
- Second, this verb is in the middle voice, indicating that it is incumbent upon each believer to assume this charge.
- Third, it is a second person plural verb, revealing that this conduct is prescribed
- Fourth, this is in the imperative mood—a command from God himself with binding authority upon their lives.
Combining all four of these aspects, Paul is saying, Live consistent with the gospel always. Take action with this, all of you—and that is God’s command. This command is for everyone, always.
The implication is that how we live must be consistent with what we believe; otherwise we will be a walking contradiction in terms. A disciple of Christ is responsible for conducting themselves in a way that matches and showcases the gospel they believe. As believers, we must never become passive in pursuing holiness. We must walk in a godly manner of life. Are you a citizen of the kingdom of God, a believer in Christ? If so, this command is directed to you. We must answer this call to “only” conduct ourselves in a manner worthy of the gospel.
Max Anders: God was in control of the situation. Paul could be released from prison or killed by the Romans. Just as he wanted to maintain his testimony for Christ, he longed for the Philippians to remain faithful, too. They would show faithfulness by living a life worthy of the gospel of Christ. Such a life would not just be legalistic, obeying moral laws. It would show forth the spirit and love of Christ in every human relationship. Paul had faced opposition to his efforts for the cause of Christ without fear. He exhorted the Philippians to do the same even as they faced opposition. They could do so but only if they did so together. The world must see a united front defending and proclaiming the gospel. No longer would divided motives of love and selfishness do. The church must face the world in one spirit. A fearless, unified church will astound the world. They will see the truth of the gospel. Opposing the gospel, the world faces God’s destruction. Proclaiming the gospel, the church waits for God’s salvation.
Gordon Fee: With the modifier, “worthy of the gospel of Christ,” Paul defines both the parameters and the nature of the new “polis” of which they are citizens and to which they have obligation. As noted above (vv. 5, 7, 12), the gospel is the crucial matter. He and they have had a long-term participation together in the cause of the gospel (1:5), for the confirmation and defense of which Paul is now in prison (vv. 7, 15), an imprisonment which in its own way has fallen out for the “advance of the gospel” (v. 12). What was anticipated in the prayer (vv. 9–11) is now spelled out by way of imperative. Whatever they do or suffer in Philippi, they must live in a way that is “worthy of the gospel of Christ.” The phrase presupposes that the gospel had known ethical content, and that “selfish ambition, vain conceit, grumbling, and disputing,” for example, are not in keeping with their heavenly citizenship, since they do not reflect the ethical character of the gospel. In God’s time Paul will return to Philippi for their own “advance” in “the faith” (= the gospel); for now he writes to encourage the same. Thus, if Paul’s “affairs” are all about Christ and his being glorified, so he now urges the same on them, that whatever else, for them, too, “to live is Christ.”
Steven Lawson: What does behavior befitting a citizen of heaven actually look like? Paul invokes the “soldiering” imagery to introduce the two key qualities that distinguish heaven’s citizens. On the battlefield, survival and victory depend on unity with one’s fellow soldiers and courage when confronting the enemy. Likewise, the main features of heavenly citizen-soldiers are
(1) a selfless humility that fosters unity, and
(2) a courageous confidence that withstands suffering.
Paul introduces the importance of unity in Philippians 1:27, and he will spell out the details in 2:1–4. In most of the text before us (1:28–30), his stress falls on how the Philippians must respond to their opponents with unflinching confidence, grounded in their union with Christ by faith. Cultivating this odd combination of humility and courage, says Paul, will enable his friends at Philippi to stand in solidarity against the pressure of the surrounding society.
John MacArthur: What truly mattered was their consistent, holy conduct. Monon (only) is placed at the beginning of the sentence in the Greek text for emphasis. Above all, Paul wanted their lives to reflect worthily on the gospel of Christ. It is a truth the apostle reiterates implicitly throughout the letter and explicitly in the next chapter, admonishing them: “Prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain” (2:15–16). . .
To live in a manner worthy of the gospel of Christ is to live a life consistent with God’s revealed Word. That includes living a life that corresponds to the divine truth Christians profess to believe, preach, teach, and defend. In other words, it means living with integrity in every facet of life.
Tony Merida: Paul is making one very important, serious, and comprehensive point, and we should pay attention to it. What is it? He exhorts the Philippians to live “worthy of the gospel of Christ.” Believers are making a statement about the gospel not only with their lips but also with their lives. The gospel is about love; therefore, we should be known as loving people. The gospel is about justice; therefore, we should be justice-seeking people. The gospel is about life; therefore, we should display visible vitality and joy in our gatherings and in our relationships. The gospel is about liberty; therefore, we should not live as stuffy legalists. The gospel is about humility; therefore, we should be a humble people, gladly serving others.
II. (1:27b) THE GOSPEL OF CHRIST SHOULD INSPIRE SPIRITUAL UNITY
A. Motivation = Encouraging Our Spiritual Leaders
“whether I come and see you or remain absent, I may hear of you“
Not only because this lifestyle is consistent with the gospel, but such loyal solidarity is expected and meets with the approval of spiritual leaders.
B. Method = Pursuing Loyal Solidarity = True Unity
- One Spirit
“that you are standing firm in one spirit,”
Grant Osborne: “Steadfast” — standing firm for Christ in the midst of struggle and severe persecution.
Gordon Fee: Paul himself uses this very language (“in one Spirit”) in another Prison Epistle (Eph 2:18; cf. 4:4) as well as in 1 Cor 12:13 to describe the Holy Spirit, precisely in passages where the emphasis is on believers’ common experience of the one Spirit as the basis for unity. No one would imagine in these cases that “in one Spirit” refers to the esprit de corps of the community. Paul’s point is that their being one in Christ is the direct result of the one Spirit’s presence in their individual and community life. So too in this case. . .
That he should qualify the Spirit as “the one Spirit” emphasizes the source of their unity. Only by standing firm in the one and only Spirit can they hope to contend as “one person” for the gospel against their opposition. We should therefore not be surprised that this is the first thing said in the long appeal for unity (1:27 – 2:18) that begins with this sentence.
David Garland: The command to “stand firm in one spirit” is a military metaphor that pictures the Philippians as resolute soldiers standing their ground. In ancient hoplite (armed foot soldier) warfare, troops fought as a densely packed phalanx, eight ranks deep, that moved together against their opponents. Maintaining the cohesion of the massed military formation with shields overlapping and spears extended was more important than individual virtuosity with weapons. This cohesive body of troops won battles. Soldiers therefore needed to stay in formation, whether attacking or retreating, and defeat could follow if one soldier broke ranks and allowed the enemy to pour through. Paul connects the exhortation to stand firm to his statement about coming and seeing them, or remaining absent and only hearing reports about them. Krentz (“Military Language,” 118–19) observes that in ancient warfare generals did not hunker down in far-off command posts but fought alongside their troops. Julius Caesar’s account (Gallic War 2.25) of a desperate battle in 57 BC describes him in a critical situation advancing into the front line, calling centurions by name and encouraging the troops; his arrival “refreshed the embattled troops’ spirits with every man wanting to do his best in the sight of his general.” Paul’s captivity meant his absence from them, but he encourages them as one who promises to return.
Alternative View:
John MacArthur: the context of the present passage, which focuses on believers’ attitudes, seems to indicate that he is speaking of the believer’s human spirit.
Richard Melick: The word “spirit” is used in parallel with the word “soul” (1:27b; “as one man,” NIV), and thus refers to the attitude that should characterize the church. It naturally cannot refer to the Holy Spirit, nor does a combination of the Holy Spirit working to strengthen the human spirit satisfy the parallel constructions. Paul drew on the imagery of persons to describe the function of the body of Christ. It is unnecessary to distinguish between “spirit” and “soul” here. They both explain the immaterial part of persons, and the point Paul made was that the church was to unite inside and out. Both “one spirit” and “one soul” mean that there was no divisiveness. The differences between the words are minimal.
- One Mind
“with one mind”
George Hunsinger: He wants them not only to live at peace among themselves but also to be resolute in their witness to the outside world. His remarks seem to reflect not only a measure of discord from within but also a certain wavering under pressure from the outside. Paul encourages the faithful to be “of one mind” (mia psychē), so that they may strive together with him (“side by side”) in pursuit of their high common calling (“the faith of the gospel”). He calls them to display a maturity that prevails against their adversities regardless of whether he can come to them personally or must remain absent.
C. Mission = Gospel Advancement
“striving together for the faith of the Gospel“
David Garland: Paul reinforces the need for them to form one concordant body that can present a united front to frightening and powerful opponents.
G. Walter Hansen: A well-trained army presents a united front and fights as a single unit when the soldiers are fighting side by side as one person. Aristotle used the phrase “one soul” to portray unanimity in friendship: “Friends have one soul between them; friends’ goods are common property; friendship is equality.” Paul’s image of striving together with one soul conveys the ideal of such unity among Christians that they are no longer striving as separate individuals but striving together as one person. . . When Christians focus on proclaiming the gospel and living by the truth of the gospel, they will be soul mates, striving together with one soul.
John MacArthur: He is emphasizing the attitude not of taking advantage of another for one’s own benefit, but rather of sacrificing one’s own welfare to promote the welfare of others. The idea of contending against is implied, but only in the sense that the church must also be striving together against sin and the common enemy, Satan and his demon hosts.
Paul stresses here the positive relationship of believers with each other. More than one athletic team with many outstanding players has failed to win a championship because most of those players concentrated on their own success rather than the team’s. A less talented team can often win against one that is more talented because the weaker team works efficiently together to achieve a common objective. A player with outstanding talent may be temporarily sidelined or even put off the team, because, impressive as his individual efforts might be, he does his team more harm than good. Striving together in the church means playing as a team to advance the truth of God.
R. Kent Hughes: “Striving side by side” is the teamwork vocabulary of athletes or soldiers. It is at the heart of winning teams. Stephen Ambrose in his book Comrades, which includes the story of Lewis and Clark, describes this as the secret of their epic accomplishments: “What Lewis and Clark had done, first of all, was to demonstrate that there is nothing that men cannot do if they get themselves together and act as a team.”
III. (1:28-30) THE GOSPEL OF CHRIST SHOULD INSPIRE SUPERNATURAL COURAGE WHILE ACCEPTING THE INEVITABILITY OF PERSECUTION
A. (:28) Empowered to Display Supernatural Courage
“in no way alarmed by your opponents– which is a sign of destruction for them,
but of salvation for you, and that too, from God.”
- What it signifies about the ultimate destiny of your opponents
- What it signifies about your ultimate destiny
(cf. 2 Thess. 1:4-6 – “This is a plain indication of God’s righteous judgment”)
Gordon Fee: Such a united front in spreading the gospel in Philippi, by people whose eschatological certainties give them uncommon boldness, will mean that those who oppose them can in no way intimidate them; indeed, such a disposition will serve as an omen with regard to the opponents of their destruction.
David Garland: The “sign” or “proof” given to the foe is not a dramatic announcement of their impending doom writ large in the clouds or a thundering voice from heaven that strikes fear in their hearts. The sign is simply Christians not being frightened but standing firm together and battling shoulder to shoulder for the faith. The unity of the church and their refusal to cower in the face of persecution become the proof of their own salvation and the perdition in store for their enemies. They are to become a model for how persons from different cultures and ethnicities get along because they know they all belong to Christ. They can demonstrate how the Christian hope casts out fear. Salvation (sōtēria, GK 5401; NIV, “saved”) is connected to not acting shamefully in the face of external threats (as in 1:19). Destruction (apōleia, GK 724; NIV, “destroyed”) is the necessary opposite of salvation, if salvation is to have any meaning, and refers to the result of judgment on the day of Christ.
G. Walter Hansen: The certainty of salvation rests not on human striving but on God. All of their salvation evidenced by their standing and striving is by God and “from God.” God is the source of all aspects of their salvation — of their ability to stand firm in the one Spirit, their striving together as one soul to declare and live by the gospel, and their courageous persistence when threatened with destruction by their opponents. Their courage was rooted in their faith that destruction by their opponents could not overturn the certainty of their salvation by God.
B. (:29) Predestined to Experience Persecution for Christ’s Sake
“For to you it has been granted for Christ’s sake,
not only to believe in Him, but also to suffer for His sake,”
The Source of the Conflict is the same as the Source of Salvation.
David Garland: This assertion would challenge any who mistakenly assume that grace is only connected to receiving mercy and forgiveness. True, but it has also been graciously given to Christians to suffer. Suffering is not a sign of their abandonment by God but a sign of special grace granted to them.
In the biblical model, to be chosen by God does not protect one from suffering for God. It is a call to suffer. One is not delivered from suffering but given the strength to pass through it. The election is for contending with and for God, seen in the very etymology of the name Israel, “a limping people” (Holmes Rolston, III, “Does Nature Need to Be Redeemed?” Zygon 29 [1994]: 220). Most, if not all, of the Philippian Christians were converted from a pagan background in which the deities did not require devotees to endure suffering for their religious allegiance. These converts quite naturally would be unsettled by Paul’s and their own suffering, since nothing in their religious background linked worship of a god to suffering for that god. Religion was tied to the search for happiness: I sacrifice to a god so that he or she will bless me more and give me what I want. Paul’s primary concern, however, is not to explain why suffering is part and parcel of Christian life but to insist that these believers be united under persecution.
G. Walter Hansen: The suffering in view here is not everyday headaches and heartaches. Suffering on behalf of Christ is caused by public identification with Christ in a world hostile to Christ.
R. Kent Hughes: Paul’s point was that he and the Philippians were all recipients of grace as they had been given the gifts of salvation and suffering. Their mutual agôn was a testimony to the grace of God. Listen to John Calvin’s passionate application:
“Oh, if this conviction were fixed in our minds, that persecutions are to be reckoned among God’s benefits, what progress would be made in the doctrine of godliness! And yet, what is more certain than that it is the highest honour of the Divine grace, that we suffer for His name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case He decorates us with His insignia. But more will be found who will order God and His gifts to be gone, rather than embrace the cross readily when it is offered to them. Woe, then, to our stupidity!”
The understanding that suffering and salvation are both gifts of grace is essential to discipleship and perseverance. Sadly, the misunderstanding or rejection of this has led to the spiritual demise of not a few.
Richard Melick: Christians should remember that general suffering sometimes comes because they live in a world which suffers as a result of sin, that Christians are called to a unique Christian suffering because of their identification with righteousness in an evil world, that it is a divinely given privilege to be involved in this battle, and that the struggle becomes redemptive in attesting the grace gift in their own experience. The Philippians were, therefore, to take heart if they were called to suffer. Their steadfastness would demonstrate the reality of their relationship to God.
Tony Merida: Paul rounds out this paragraph by touching on the nature of Christian suffering. What he says may surprise some believers. Most Christians understand salvation as a gift from God (John 1:12-13; Eph 2:8-9), but Paul points out that suffering for Christ’s sake is also a gift. Suffering for the sake of Christ is a privilege. Paul’s words are worth a careful, prayerful reflection. Do you recall how Peter rebuked Jesus for saying that He, the Christ, was going to die on a cross? At that time, Peter’s gospel didn’t have a cross in it, so he was rattled by this notion. Jesus then effectively told Peter, “You must follow Me to the cross” (see Mark 8:31-38). Peter had a hard time accepting this basic fact about following Jesus. How much more do we who live in relatively safe environments lose sight of this reality?
To be clear, we don’t suffer in the same way as Jesus; His death was an atoning death. But our symbol for life and ministry is a cross, not a recliner, not a flat screen, not first-class tickets on the airplane, and not plush golf courses. You may have those things, and they may be enjoyed appropriately at times, but let’s not forget that the call to follow Jesus is a call to follow Him down the Calvary road. And Paul adds this: It’s a gift to suffer for Him like that!
How exactly is suffering for Christ a gift? According to the previous verse, it provides a sense of assurance that we belong to Jesus. Suffering also brings you closer to Jesus. Paul relates this idea in 3:10-11. This attitude regarding suffering appears throughout the book of Acts. At one point, after the apostles had been beaten, Luke says, “Then they went out from the presence of the Sanhedrin, rejoicing that they were counted worthy to be dishonored on behalf of the Name” (Acts 5:41). They did not just tolerate suffering, they rejoiced in it! They saw it as a gift.
You will enjoy a special intimacy with Jesus as you identify with Him through courageous Christian witness. Suffering for the sake of the mission doesn’t mean He is abandoning you; rather, suffering is a sign that He is with you. Jesus calls us all to obey Him, and that will lead to varying degrees of conflict. You may face a mild form of opposition, like being mocked, insulted, or ignored. You may face severe opposition, like being tied up by Islamic extremists. In every situation, see your suffering as a privilege. We get to suffer for His name.
C. (:30) Privileged to Experience Fellowship in Suffering
“experiencing the same conflict which you saw in me,
and now hear to be in me.”
G. Walter Hansen: Suffering can more easily be accepted as a gracious gift from God when we see how it is a gift of God’s grace in the life of someone we love. Paul reminds his friends of his experience of suffering so that they will have his example to follow in their own affliction. Their partnership with Paul brought them into the same struggle Paul had.
George Hunsinger: Again, Paul stresses that the Philippians are not alone in their conflicts. He especially wants them to see that they exist with him in a solidarity of suffering. They share in the same conflict (ton auton agōna), because of the same loyalties, and with the same hopes. For they are all bound together in one Lord. Their consolation, both now and forever, is found in Christ alone.
John MacArthur: When they suffer for the Lord’s sake, Paul goes on to tell his readers, they are experiencing the same conflict which you saw in me, and now hear to be in me. The conflict which you saw in me refers to the hostile opposition and persecution he and Silas faced when they were imprisoned in Philippi (Acts 16:16–40). And now hear to be in me refers, of course, to the apostle’s present imprisonment in Rome, which he has already mentioned (vv. 12–18).
CONCLUSION:
James Boice: How does the matter of Christian unity stand with you? Are there divisions that ought not to exist? Are there hard feelings? Are there rationalizations for divisive, non-Christian conduct?
How does our lifestyle measure up to these glorious blessings of the Gospel?
2 characteristics should be evident:
- spiritual unity (loyal solidarity)
- supernatural courage