Philippians 1:24

Php 1:24-26. Nevertheless, to abide in the flesh — In the body; is more needful for you — And the rest who have embraced the gospel. For, as he said to the elders of the church at Ephesus, he foresaw that after his departure grievous wolves should enter into the churches, not sparing the flock, Act 20:29. This is the other particular between which, and departing to be with Christ, the apostle’s mind was divided, as mentioned Php 1:22. For the sake of the churches, however, he here represents himself as being willing to forego, for a time, his own interest, and to continue in this mortal state. For he adds, having this confidence — That my abiding in the flesh is for your advantage; I know that I shall abide — Some have supposed that a particular revelation was made to him, while he was writing this, that he should not be put to death at this time, but should soon be released from his bonds; and that it was on the ground of that revelation that he expressed himself with so much confidence on this occasion. Some indeed have thought that this hope of deliverance arose from his knowing that the Christians in Cesar’s household were now endeavouring to procure his release. But, as Dr. Doddridge observes, “he must have known little of princes and courtiers, (and especially in Nero’s reign,) to build so confidently on such a foundation.” And continue with you all — Which doubtless he did for some considerable time, visiting many other places as well as Philippi. For your furtherance — Προκοπην, advancement, in holiness; and the joy of faith — Which will be strengthened by my deliverance from confinement, and by my continuing my apostolical labours among you as opportunity offers. That your rejoicing — Or glorying, as καυχημα rather signifies; may be more abundant — May be greatly increased; by my coming to you again — As I fully expect to do.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Php 1:24. Ἐπιμένειν, to abide longer)—ἀναγκαιότερον, more necessary) It appertains more to me [I feel it more desirable], he says, even with a view to the perception of my love [on your part]; more than even the access to blessedness just now mentioned. The Philippians might have said, This man is necessary to us. Egotism has ceased in the mind of Paul: he therefore acknowledges that circumstance [the personal gain it would be to him to depart]; comp. ch. Php 2:25. He however adds this also: It is more important for me to be serviceable to you, than a little sooner to enjoy heaven. Heaven will not fail to be mine [at last, notwithstanding the delay].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_1:24. Ἐπιμένειν involves the idea: to remain still (still further), to stay on, comp. Rom_6:1.

ἐν τῇ σαρκί] in my flesh. Not quite equivalent to the idea involved in ἐν σαρκί without the article (Php_1:22). The reading without the ἐν (see the critical remarks) would yield an ethical sense here unsuitable (Rom_6:1; Rom_11:22; Col_1:23).

ἀναγκαιότ.] namely, than the for me far happier alternative of the ἀναλῦσαι κ. σ. Χ. εἶναι. The necessity for that is only a subjective want felt by the pious mind. But the objective necessity of the other alternative has precedence as the greater; it is more precisely defined by διʼ ὑμᾶς, regarded from the standpoint of love. Vitae suae adjici nihil desiderat sua causa, sed eorum, quibus utilis est. Seneca, ep. 98; comp. ep. 104.

διʼ ὑμᾶς] applies to the Philippians, who would naturally understand, however, that Paul did not intend to refer this point of necessity to them exclusively. It is the individualizing mode of expression adopted by special love.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 1:24-26 . HIS PRESENTIMENT THAT HE WILL VISIT THEM AGAIN.

Phi 1:24 . ἐπιμ . seems common with Paul in a colourless sense. ἐν . It is hard to decide whether it should be retained or not. No difference is made in the sense. ἀναγκ . It is characteristic of the Apostle that the first thing which strikes him is the need of others. Wetstein quotes aptly from Seneca, Epp. ad Lucil. , p. 104, ingentis animi est aliena causa ad vitam reverti quod magni viri saepe fecerunt .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

to abide--to continue somewhat longer.

for you--Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. To abide in the flesh] It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. to abide in the flesh] Quite lit., as Bp Lightfoot, to abide by the flesh, to hold fast to its conditions of trial, for the sake of the Lord and His flock.

more needful] More necessary. Desire, and the sense of betterness, lie on the side of death; obligation, in view of the claims of others, lies on the side of life.

for you] Lit. and better, on account of you.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Nevertheless to abide in the flesh,.... To continue in the body, not always, but a little longer,

is more needful for you; for their comfort, edification, and instruction, their further profiting: and increase in faith, and the joy of it. The Syriac version renders the words thus, "but business for you", or "a good will towards you compels me to abide in the body"; and the Arabic version thus, "notwithstanding I choose to remain in the flesh, and this I think very necessary for you"; so that upon the whole, the argument for living longer on consideration of glorifying Christ, and of being more useful to the good of souls, preponderated with him; inclined him to desire rather to live than die; though the latter was better for him, and more to his personal advantage; and thus, like a brave and good man, he prefers a public good to a private one.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 Nevertheless to abide in the flesh is more needful for you.

Ver. 24:. Is more needful for you] Mr Bolton dying, and desiring to be dissolved, being told that it was indeed better for him to he with Christ, but the Church of God could not miss him, nor the benefit of his ministry, he thus replied with David, 2Sa 15:25-26 "If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if otherwise, lo, here I am, let him do what seemeth good in his eyes." No man is born, much less born again, for himself, but for the benefit of many, as Bucer’s physicians said to him, Non sibi se, sed multorum utilitati esse natum, that he was not born for himself, but for the good of God’s Church; the welfare whereof he had zealously promoted. Dr John Reynolds being persuaded by his friends to give over his incessant pains in the Lord’s work for his health’s sake, finely answered out of Juvenal,

" Et proffer vitam vivendi perdere finem:

Nor yet, for love of life, lose that dare I

That is the main, care of community."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Nevertheless to abide in the flesh - To live. All this is language derived from the belief that the soul will be separate from the body at death, and will occupy a separate state of existence.

Is more needful for you - Another object that was dear to the heart of Paul. He never supposed that his life was useless; or that it was a matter of no importance to the cause of religion whether he lived or died. He knew that God works by means; and that the life of a minister of the gospel is of real value to the church and the world. His experience, his influence, his paternal counsels, he felt assured would be of value to the church, and he had, therefore, a desire to live - and it was no part of his religion affectedly to undervalue or despise himself.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

However, with respect to the church, by his staying here in this mortal body he persuades himself, knowing the subtlety of false apostles, who would enter in as grievous wolves, Act 20:29, it was necessary to strengthen them and other churches in the faith of Christ.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. More needful—Here is the consideration on the other side, the necessity of his stay for the Church offsetting his personal desire.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Nevertheless to abide in the flesh is more needful for you. To abide by the flesh (if with some authorities the preposition is omitted), to hold to this human life with all its trials, is more needful for your sake. Meyer quotes Seneca, "Epist." 98, "Vitae suae adjici nihil desiderat sua causa, sed eorum, quibus utilis est."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

24. Nevertheless. Though it is better to depart and dwell with Christ, the brethren need him in the flesh. That is the reason why he is in the strait (verse 23).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

24. ἐπιμένειν τῇ σαρκὶ. T. R., ἐπιμ. ἐν τῇ σαρκὶ. Either reading gives a pertinent meaning, “to hold by the flesh,” i.e. to cling to this life (as to the Commander’s post of duty: cp. e.g. Act 13:33; Rom 6:1; Rom 11:22-23, for illustrative cases of ἐπιμένειν c. dat.), or, “to stay on in the flesh.” Ἐπι- gives to μένειν the special thought of persistence or adherence.

ἀναγκαιότερον. With the noble ἀνάγκη of recognized duty to the Lord, and now especially to others in Him; διʼ ὑμᾶς, “on account of you.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24. τὸ δε ἐπιμένειν τῇ σαρκὶ:

For επιμενειν B reads επιμειναι.

BDFGKL add εν with σαρκι. ἐπιμένειν ἐν occurs only in Paul (1Co 16:8).

Observe the change of construction from τὴν ἐπιθυμίαν ἔχων. Render, ‘to abide by the flesh.’ Not precisely the same as τὸ ζῇν ἐν σαρκί (vs. 22), which was a little more abstract, expressing life in general, while this refers specifically to his own staying by the flesh. (Comp. Rom 6:1.)

ἀναγκαιότερον: The comparative is slightly illogical. The strong emotion which shaped the comparative πολλῷ μᾶλλον κρεῖσσον carries on that form, by its own momentum, to the succeeding adjective. The point of comparison is not definitely conceived. Living is the more necessary under the present circumstances. (Comp. Seneca, Ep. 98: “Vitae suae adjici nihil desiderat sua causa, sed eorum quibus utilis est.” Also a striking passage Ep. 104). Two practical errors are suggested by these words,— the subsiding of all interest in the future world, and the undue longing for it which strikes at patient submission to the will of God. There is also to be noted the higher grade of self-abnegation exhibited by Paul, not in the casting aside of earthly pleasures and honors, which really possessed little attraction for him, but in the subjugation of the higher longing to enjoy the perfect vision of Christ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

To abide in the flesh [επιμενειν εν τη σαρκι] . See on Col 1:23. To abide by the flesh. Compare Rom 6:1; Rom 11:22, 23.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.