BIG IDEA:
FOCUS ON EXALTING CHRIST AND YOU CAN COUNT ON SUPERNATURAL BOLDNESS IN FRUITFUL MINISTRY —
- ONE THAT WILL GLORIFY CHRIST
- AND EFFECTIVELY IMPACT OTHERS
INTRODUCTION:
Gordon Zerbe: Paul’s future joy is first based on his confidence that this [ordeal, trial] will turn out for my deliverance (NRSV, NIV). The word rendered deliverance (sōtēria) has a broad range of uses. It denotes “deliverance, safety, well-being, healing, return to health, or restoration” in a variety of contexts: personal, physical, spiritual, communal, judicial, social, economic, or national. It is usually translated salvation in the NT. Here Paul refers primarily to his own release (CEB) from custody (1:25; 2:24). But based on what follows (vv. 20–23), his ultimate salvation and vindication in the arms of Messiah, even in death, may not be far from his mind. In Philippians, Paul wavers (1:20–24; 2:23) between contemplating the worst (death: 2:17; 3:10) and the best (release: 1:25–26; 2:24), even rethinking what is normally best or worst (1:20–24).
His release and safety will be accomplished through a combination of your prayer (singular, to indicate its entirety) and the assistance of the Spirit of Messiah Jesus (v. 19). Paul thereby indirectly requests prayer, so that his prayer for them (1:3–5) can be mutually reciprocated. The assistance supplied by the Spirit includes deep inward personal support (Rom 8:26–27), and especially the supply of words for his possibly final speech before the tribunal—not just in its construction but also in its effective power (1 Cor 2:4, 13; Rom 15:19; cf. Acts 4:8; Mark 13:11; Luke 12:11–12; Matt 10:19–20).
Gordon Fee: Having apprised the Philippians of the present effect of his imprisonment (vv. 12–18a)—which is cause for joy in that the gospel has been advanced—Paul now turns toward the future, to reflect on the expected outcome of his (apparently) soon coming trial. The future is also cause for joy, partly because he expects vindication—for himself and the gospel (vv. 19–20)—and partly because he expects to be released and to find his way back to Philippi again (vv. 24–26). Thus the paragraph is framed by “joy”—Paul’s joy as he anticipates Christ’s being “magnified” at his trial, and their joy when his expected return to Philippi is realized.
Ben Witherington: The issue here is not Paul’s personal salvation but the progress of the gospel and his continuing to proclaim it. It is of course true as well, that Paul’s perseverance in the gospel requires his persevering in the faith, which certainly involves both the Spirit and people’s prayers. But it must remain doubtful that Paul is saying here that the Philippians are praying for Paul to persevere in the faith. They have sent Epaphroditus and funds with the hope Paul will be released and continue to minister, and that is what they are praying for, not for Paul to hold on to the faith until death.
Frank Thielman: The ultimate outcome of Paul’s imprisonment is at one level not wholly certain. Paul’s twofold “I know” in verses 19 and 25 does not reveal that he is certain about his future. It is spoken in faith and describes what he thinks will happen, but verses 20b–24 show that he is not certain about the outcome of his impending trial.
At another level, however, his future circumstances are entirely certain, since he knows that “whether by life or by death” (v. 20) Christ will be exalted. This long paragraph eloquently states Paul’s confidence in that reality and, at its conclusion, skillfully reintroduces the topic of the advancement of the gospel (v. 25), though this time focusing on the Philippians rather than on Paul.
Steven Lawson: Ready to Die, Able to Live
No one is ready to live until they are ready to die.
You must know that the end of your life is certain before you will joyfully risk danger day by day. The end of your life must be secure before the present can be stable. It is only when you know that death will usher you into the presence of God that you will live with fearless faith.
This is precisely where the apostle Paul finds himself. He is a man staring death square in the eyes. Yet he is living with an unwavering mission for the gospel. As the apostle awaits his trial, the news of his imprisonment in Rome has reached the church in Philippi. His former flock is deeply concerned for the welfare of this man who is their spiritual father. In response, the believers in Philippi have taken up a collection to pay for the rent he must pay for his house arrest. He is the one who first brought the gospel to them, and so this church is deeply troubled for their previous pastor who is now in chains. They are concerned whether Paul will survive this imprisonment.
Paul wants his friends to know that, if need be, he is ready to die for his faith in Jesus Christ. In fact, he affirms that even if his life is taken, this loss will result in greater gain because his execution will usher him into the immediate presence of Jesus Christ. The Philippians have sought to encourage Paul and now he, in turn, writes to encourage them. He now comforts them with his bold courage in the face of death.
All believers who know for certain that Jesus Christ is Lord and Savior share this same certain future. For those in Christ, death becomes the means of graduating to glory and gaining access into the presence of Christ. Such a sure hope gives us confidence to live day by day to the fullest. This certainty regarding death is liberating as we live our daily lives.
I. (:19-21) SUPERNATURAL BOLDNESS IN FRUITFUL MINISTRY COMES FROM FOCUSING ON EXALTING CHRIST
A. (:19) Confidence in the Future Based on Deliverance
- Expectation of Deliverance
“For I know that this shall turn out for my deliverance”
“Salvation” —
1) most translations read “deliverance” as a reference to some type of physical deliverance from prison for Paul.
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- Lenski — saved from the possibility that during the rest of his trial before the imperial court he might disgrace Christ and the gospel
- Ryrie — Paul’s trial had probably begun. He was confident that either release or death would advance the cause of Christ.
- Dearborn — argues that this cannot refer to his physical release because he did not know what the outcome of his trial would be (but he certainly expects to be released)
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2) cf. J. H. Michael who argues persuasively for reference to his ultimate vindication in court based on the same Greek wording in the
LXX of Job 13:16 — he is confident that whether acquitted or convicted, his stand for Christ will be vindicated (signifies victory in a contest for what is right).
“The progress of the gospel on account of my imprisonment will lead
to my ultimate vindication thru the power of intercessory prayer
and the help of the Holy Spirit”
3) Paul consistently uses this word to refer to ultimate salvation, whether in its present or future (consummated) aspect. cf. 2:13
and similar emphasis on perseverance in 1:6. Difficulty lies in seeing connection between progress of the gospel and Paul’s
final salvation. Perhaps Paul was confident that the Philippians would recognize the evil motives of those preachers who were trying
to exalt themselves at the expense of Paul and would respond by increased intercessory prayer that would help him persevere in his
faith and in his testimony on the path to his ultimate salvation.
Grant Osborne: Paul does not know which way the imperial decision will go, but there is one important fact he does know: “This will turn out for my deliverance.” This confident statement comes from Job 13:16, in which Job expresses his certainty that, although his fate appeared to be doomed, God would vindicate and deliver him (see also Job 13:18). Paul uses the Greek term sōtēria (“salvation”), which has a double meaning here. There were two courtrooms operating, the earthly court of Caesar and the heavenly court of God. Paul might be judged guilty in Caesar’s court, but his vindication and salvation were certain before the judgment seat of God. Like Job, Paul did not know whether the near future held acquittal or death, but he did know that either option would mean his deliverance into the will of God. His salvation was certain and his deliverance was imminent. He would either be delivered from his imprisonment and allowed to return to the Philippians or delivered from the earthly life and ushered into his eternal salvation in heaven. He rejoiced in either possibility.
- Execution of Deliverance
a. Prayers for Deliverance
“through your prayers”
Tony Merida: Note the relationship between prayer and God’s provision of the Spirit (Rom 8:26). Don’t think your prayers don’t matter! God uses means, and one of the means for sustaining His servants is the prayers of His people. Don’t presume on a strong degree of the Spirit’s presence either! Such power comes through prayer. The omnipresence of God isn’t synonymous with the effects and influences of the Spirit. While we can’t presume on these influences even when we pray, we know that prayer is the normal means that God uses to provide abundant help to the believer.
b. Provision of the Holy Spirit
“and the provision of the Spirit of Jesus Christ,”
Ralph Martin: He is confident that he can count upon two kinds of aid at this time, human (your prayer) and divine (the supply of the Spirit of Jesus Christ). Nothing is more impressive of Paul’s large humanity than his constant appeal for the prayers of his converts (see Rom. xv.30; 2 Cor. i.11; Col. iv.3; 1 Thes. v.25). He shows, too, his dependence upon the Spirit who dwelt so richly in Jesus Christ (cf. Acts xvi. 7, RV).
Richard Melick: In spite of Paul’s confidence in his destiny, he sought the Philippians’ help. His deliverance would come “through [their] prayers and the help given by the Spirit of Jesus Christ” (1:19). Paul considered these two ideas to be closely related because they both provided the means through which his goal was achieved. He sought their prayers on his behalf, realizing that God answers prayer and works through it to accomplish his purposes. There was no “resignation to the inevitable” here. Paul combined his foundational trust in Christ with the need for prayers on his behalf.
The “help given by the Spirit” goes along with the prayers. This phrase has been handled in different ways. Some scholars take it to be “the supply that the Spirit gives,” or “the help given by the Spirit of Jesus Christ” (NIV). Others take it to mean “the help which consists of the Spirit.” A parallel idea occurs in Gal 3:5, where Paul asked how they had received God’s Spirit, obviously meaning the gift of the Spirit himself. Most likely the NIV translation is correct. Paul expected the Holy Spirit to provide whatever he needed to meet life’s demands. This would occur through their prayers as well.
Gordon Fee: Thus this phrase, “the supply of the Spirit of Jesus Christ,” is not incidental. Here is the key to Christ’s being glorified in every way: by Paul’s being “supplied” the Spirit of Jesus Christ himself, who will live powerfully through Paul as he stands trial. At the same time, from such a phrase and its close relationship with the prayer of the believing community, one learns a great deal about Paul’s own spiritual life and his understanding of the role of the Spirit in that life. He simply does not think of Christian life as lived in isolation from others. He may be the one in prison and headed for trial; but the Philippians—and others—are inextricably bound together with him through the Spirit. Therefore, he assumes that their praying, and with that God’s gracious supply of the Spirit of his Son, will be the means God uses yet once more to bring glory to himself through Paul and Paul’s defense of the gospel (vv. 7, 16).
B. (:20) Confidence Directed Towards Exalting Christ By Life or Death
- Positive Expectation
“according to my earnest expectation and hope,”
John MacArthur: The extent of Paul’s confidence may be seen by his use of the Greek word apokaradokia, translated ‘earnest expectation.’ It’s ‘a picturesque word, denoting a state of keen anticipation of the future, the craning of the neck to catch a glimpse of what lies ahead’ (Ralph P. Martin, New Century Bible: Philippians [Greenwood, S.C.: Attic Press, 1976], pp. 75-76). Paul rejoiced that he would never be put to shame before the world, the court of Caesar, or God Himself because he knew God would be glorified in his life.
George Hunsinger: Paul’s “hope” radiated with confidence. Here Biblical hope is coupled with “eager expectation,” an expression that appears only here and in Romans 8:19 where it describes physical creation’s “eager longing” for ultimate redemption that will come with “the revealing of the sons of God.” Thus, Paul’s statement “it is my eager expectation and hope” referred to his intense expectation of what is sure to happen—his breathless confidence and certitude. Paul’s intense confidence was that “I will not be at all ashamed” because the progress of the gospel would not and could not be thwarted by even the worst outcome of his trial before Caesar.
- Powerful Boldness
a. Expressed Negatively
“that I shall not be put to shame in anything,”
Grant Osborne: In the Old Testament the prayer that God’s people not suffer shame (Pss 25:2–3; 31:17; 119:80) but instead magnify the Lord (Pss 35:26–27; 40:15–16) is frequent. Paul knew that the Lord indeed would vindicate him, but he prayed that he would have the strength to surrender to God’s will and boldly face whatever God chose to do. The Greek word translated “courage” is parrēsia, “with all boldness,” referring to an outspoken confidence to proclaim forcefully and plainly the gospel truths as Paul faced his inquisitors of the Roman tribunal.
G. Walter Hansen: As shameful as imprisonment and execution were in the Roman world, that was not Paul’s concern. He has already explained how his chains became a way to advance the gospel. And at the end of this sentence, he dismisses death itself as an obstacle to his mission. The shame Paul hoped to avoid had nothing to do with his personal reputation or the verdict at his trial. His sense of shame was directly connected to God’s gracious appointment to defend the gospel (1:7, 16). He would be ashamed if he did or said anything that was not consistent with the proclamation of Jesus Christ.
Dennis Johnson: The “salvation” from shame that Paul anticipates is not only deliverance from cowardice before Rome’s emperor. It is also rescue from shattered hopes at the last judgment before the Lord of all creation.
Cf. 1 John 2:28
b. Expressed Positively
“but that with all boldness,”
Gerald Hawthorne: These words may mean that Paul, having his release from prison (σωτηρία) in mind, realizing that he must first be brought to trial, and knowing that he must then give an account (ἀπολογίαν) of his involvement with the gospel (Phil 1:7, 16), viewed this trial not as a cause for personal embarrassment or as a threat to his life, but as an unexpected but welcomed platform for proclaiming the gospel.
- Perpetual Pursuit
“Christ shall even now, as always, be exalted in my body,
whether by life or by death.”
Robert Mounce: The apostle’s expectation was twofold: that he would not be ashamed (i.e., be disappointed by the failure of divine help), and that Christ would be magnified … in his body (the natural sphere for the outward expression of the inner man).
Dennis Johnson: Because Paul’s union with Christ now defines who Paul is, Paul can assess the alternative outcomes of his legal appeal—ongoing life or imminent death—not as competing evils, but as competing goods.
Gordon Fee: The heart of everything, of course, is Paul’s utter devotion to Christ, and his desire that Christ alone be “magnified” in his life, however present circumstances turn out.
C. (:21) Consuming Passion = Exalting Christ
“For to me, to live is Christ, and to die is gain.”
Max Anders: Many people believe this verse is the most important of the entire book. It demonstrates that Christ is the source of meaning for Paul. He announced: to live is Christ.
Ray Pritchard: Let’s take a little quiz. How would you complete the following sentence? “For to me to live is ________________.” What word or phrase would you put in the blank? If your name is Michael Jordan, the word is “basketball.” If you are Mark McGwire or Sammy Sosa, you might say “home runs.” If your name is Bill Gates, the word might be “Microsoft.” If you are a parent, the word might be “children.” A politician might say “winning the election.” A lawyer might say “winning the big case.” If you are in high school, you might say “going to Homecoming.” The list of possibilities is endless. It could be fun or school or sex or entertainment or money or college or career or winning the big game.
Don’t miss the point. No one leaves that sentence blank. Everyone finishes it with something. If you don’t fill the blank with Christ, what do you put there?
Tony Merida: Paul isn’t saying that he wants to escape from life. He knows that his life, even in suffering, is filled with joy and fruitful labor. It’s not escape that he’s emphasizing; it’s eternal enjoyment. Paul says that in death there’s more of what satisfies him now. . .
Do you see the power of this perspective? Kill me? I’ll be with Christ. Let me live? I’ll live for Christ. Make me suffer? I’ll experience joy and get rewarded by Christ. This is the unstoppable mentality of the apostle Paul, and it can be ours as well if we treasure Christ above all things. In verses 12-26 you can’t miss the Christ-centered passion of Paul. It’s all about Jesus—rejoicing in Jesus, relying on Jesus, and representing Jesus.
John MacArthur: Paul knew that living is Christ, because he would continue to serve Him while he lived. He also knew that dying would be gain because then he would be in God’s presence, able to worship and serve Him in holy perfection (cf. v. 23). Paul fully understood that wealth, power, influence, possessions, prestige, social standing, good health, business or professional success, and all other such things are transitory. Many acknowledge that truth, but not many live as if it is true. Few can say with Paul’s utter sincerity to me, to live is Christ and to die is gain.
The apostle’s very being was wrapped up in his Lord and Savior, Jesus Christ. He trusted, loved, served, witnessed for, and in every way was devoted to and dependent on Him. His only hope, his only purpose, his only reason to live was Christ. He traveled for Christ, preached for Christ, and was persecuted and imprisoned for Christ. Ultimately, he would die for Christ. But even death, by God’s marvelous grace, was ultimately for Paul’s eternal gain.
Gerald Hawthorne: Life, both physical and spiritual, is summed up in Christ. Life is filled up with, occupied with, Christ, in the sense that everything Paul does—trusts, loves, hopes, obeys, preaches, follows (Vincent), and so on—is inspired by Christ and is done for Christ. Christ, and Christ alone, gives inspiration, direction, meaning, and purpose to existence. Paul views his life in time (against Dibelius) as totally determined and controlled by his own love for and commitment to Christ. Overpowered by Christ on the Damascus road (which event, however, he never explicitly alludes to) and overwhelmed by his majesty, love, goodness, and forgiveness, Paul can see no reason for being, except to be “for Christ” (Rom 14:7–9).
II. (:22-26) THE PURPOSE OF THIS LIFE IS FRUITFUL MINISTRY — ONE THAT BENEFITS OTHERS AND GLORIFIES CHRIST
A. (:22-24) To Remain or To Depart? –
The Opportunity for Continued Fruitful Ministry Counterbalances Our Desire to Be with Christ in Glory
cf. being caught between a rock and a hard place = 2 undesirable outcomes.
Here the Christian is caught between 2 great alternatives:
- eternal glory and
- fruitful ministry in this life
William Hendriksen: Great Contrast
REMAINING VS. DEPARTING
temporary residence; tent permanent abode in heaven
suffering mixed with joy joy unmixed with suffering
suffering for a little while joy forever
absent from the Lord physically at home with the Lord
(no purgatory or soul-sleep)
the fight the feast
realm of sin realm of complete sinlessness
oppty to live by faith and living by sight; receiving
have fruitful ministry rewards for fruitful ministry
Ben Witherington: V. 23 indicates that Paul is caught, not between a rock and a hard place, but between two strong desires — to engage in more fruitful ministry and to go and be with Christ in heaven. He has a burning desire (epithymia) to go and be with his Lord, but he knows there is still fruitful ministry to be done. Paul’s deliberation between his personal gain and what is more beneficial for the Philippians is a clear signal we are dealing with deliberative rhetoric here.
Dwight Pentecost: The apostle who has such a vision of glory before him is perfectly content to forego his entrance into glory, not because he is afraid of death, but because he has a proper perspective of his ministry growing out of a proper perspective of the place the Lord Jesus Christ has in his life.
- You wouldn’t have to urge the Apostle Paul to pursue the ministry given to him. Why not? Because Christ is life to him.
- You wouldn’t have to exhort the apostle to be faithful to the privilege entrusted to him. Why not? Because Christ is the center of his life.
- You wouldn’t have to warn Paul about the danger of defection. Why not? Because Christ is the center of his life.
- You wouldn’t have to warn Paul about the danger of temptation. Why not? Because Christ is the center of his life.
When Christ becomes the center of a man’s life here and now, all areas of his life fall into proper place; he assumes the privileges and opportunities God affords him–willingly and gladly and sacrificially, because living is Christ. … Christian living is finding the proper center and then letting life revolve around that center.
- (:22a) Remaining Means Fruitful Labor
“But if I am to live on in the flesh,
this will mean fruitful labor for me;”
G. Walter Hansen: Paul was totally confident that this life, this physical life, means fruitful labor. When Paul thought about the possibility of continuing to live, he focused on fruit, harvest, and profit. He knew that the great harvest of fruit that he would reap was produced by work. In the immediate context, the work Paul has in mind is that of proclaiming the gospel in the world (1:18) and of strengthening the faith of the church (1:25). But Paul emphasizes in this letter that God is at work in and through all our work: the God who began a good work in you will carry it on to completion (1:6), and God is the one who works in you to will and to act to fulfill his good purpose (2:13). Paul did not view his work as a grim duty or burdensome obligation, but as the fruitful out-flowing of God’s faithful in-working.
- (:22b-23a) Both Options Have Advantages
“and I do not know which to choose.
But I am hard-pressed from both directions,”
Ray Pritchard: Some people want to die because they hate this life. Paul was ready and willing to die because he looked forward to life with Christ in heaven. For him death would be like a ship pulling up anchor and sailing out of the harbor toward a new destination. It would be like an army breaking camp, striking the tents, and moving to a new location. Paul understood that for the Christian death is nothing more than a change of address.
In the meantime he was willing to remain if he could make a difference in the lives of other people. It was Henry James who declared that “the best use for your life is to invest it in something that will outlast it.” Too many people invest their time and energy in things that won’t last two weeks or two years, much less outlast their earthly life.
Remember that only two things will last forever: The Word of God and people. Everything else vanishes away. If you want your life to count, then build it around those two things.
Tony Merida: Paul is torn between the options. Paul’s rhetorical question demonstrates the value of both. This is why he is “torn” or “pressured.” This is an interesting term. It’s used in a variety of ways to convey strong feelings, like the pressure of crowds, the controlling power of a fever, or fear (Luke 8:45; 4:38; 8:37), and being compelled by love (2 Cor 5:14). The Christian shares in this dilemma. We know that life is about fruitful, meaningful, and joyful labor. But we know that death is better. That’s why it’s a win-win situation. It’s like saying, “Would you like a filet or a rib eye?”
- (:23b-24) Contrasting the Advantages
a. (:23b) Departing Is Better for Me
“having the desire to depart and be with Christ,
for that is very much better;”
Richard Melick: Paul’s longing for death was, in reality, a longing for a more intimate, open, and total relationship with Christ himself.
b. (:24) Remaining Is Better for You
“yet to remain on in the flesh
is more necessary for your sake.”
Grant Osborne: The first alternative would be better personally for Paul, but the second would be preferable corporately for the Philippian church. There is a huge difference between “desire” and “necessity,” and corporate need had to take a far greater priority for Paul than personal longing. Paul recognized that “to remain in the body,” to continue his earthly existence and ministry, was “more necessary” for the Philippian believers. Their situation outweighed his own desires, so he expected God to spare him for further ministry on earth. Paul’s servant heart and maturity as he placed their good above his own provides a model for all of us.
David Garland: By expressing his clear preference for death so that he can be with Christ, disclosing his quandary over his decision about life and death, and reaching the conclusion that he will remain alive for their sakes, Paul shows that their needs and what is best for them take precedence over his personal preferences. His discussion is intended to be “exemplary to the Philippians” (Wansink, 115). It prepares for
1) his exhortation in 2:1–4 to cast aside a “me first” attitude and to look out instead for the needs of others, and
2) the poetic illustration of Christ’s ultimate sacrifice for others in 2:5–11.
B. (:25-26) Fruitful Ministry Edifies Believers (Effectively Impacts Others)
and Focuses on Exalting Christ
- (:25) Fruitful Ministry Edifies Believers
“And convinced of this, I know that I shall remain and continue with you all for your progress and joy in the faith,”
Grant Osborne: The purpose of Paul’s “remaining” with the Philippians was their “progress and joy in the faith.” There were three major problems facing the church in Philippi: persecution (1:27–30), dissension (2:1–18; 4:2–3), and false teaching (3:1 – 4:1). Paul felt a deep and abiding joy due to his close and loving relationships with these people, but his and their joy was being threatened by these problems (he writes “with tears,” 3:18). They needed to advance in Christian maturity and win the victory over those things to find the joy that should have been theirs.
David Garland: The Philippians will boast in what the Lord has accomplished in and for Paul, not in what they or Paul have accomplished by themselves. Paul understands his relationship as Christ’s slave to the master he serves to be so close that to boast in what happens to Paul is to boast in Christ Jesus. In turn, he also wants to boast about them (2:16), i.e., to be proud of them on the day of Christ because the work that God began in them will have been brought to completion (1:6).
- (:26) Fruitful Ministry Focuses on Exalting Christ
“so that your proud confidence in me may abound in Christ Jesus
through my coming to you again.”
G. Walter Hansen: Paul was convinced that it was necessary for him to be with the church in Philippi again so that they would boast in Christ Jesus and take pride in his mission. Paul’s expectation of a return visit to Philippi presents a challenge to constructing a chronology of Paul’s life. The view that Paul was writing from prison in Rome has to suppose that Paul changed his travel plans to make this return visit. Paul had not planned to return to the regions east of Rome. Before going to Rome, he wrote, “now there is no more place for me to work in these regions” (Rom 15:23). He thought that he had finished his ministry east of Rome and was committed to extend his ministry to Rome and even to Spain. But the possibility that Paul may have changed his plans can be supported by the evidence in 2 Corinthians 1:12-24 that Paul did in fact change other travel plans on other occasions. If Paul wrote from Caesarea, then it makes sense to suppose that he planned to visit Philippi after his release on his way to Rome. If Paul wrote this letter from Ephesus, then Paul’s return visit to Philippi is documented by 2 Corinthians 1:12-24 and Acts 20:1-5. No matter what position one takes regarding the origin of Paul’s letter to the Philippians, reasonable explanations can be given for Paul’s plans to make a return visit to Philippi. The question of origin has to be decided on other bases than Paul’s travel plans and itineraries. Once that question is settled, then his travel plans can add to an understanding of his chronology.
Tony Merida: What’s life about? It’s about fruitful work. What does that mean? It means doing our part. It means helping people grow in their faith. It means helping people have more joy in Christ. It means ministering so that others glorify Jesus more and more. That’s why Paul wanted to stay around a little longer. He was willing to postpone ultimate joy for the joy of serving others.