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THINGS THAT ARE MORE EXCELLENT
It is this spirit which he is about to urge upon the Philippians themselves (Phil. 2:1-4), being stimulated by a
greater example than his own (Phil. 2:5-11), that is exemplified at every turn in the section now before us.
The analysis of the passage before us is simple. `Confidence' and `rejoicing' are pivoted on the altruistic and
challenging interrogation `what then?' of verse 18. This we set out in structure form as follows :
Philippians 1:12-18
A 12-17. CONFIDENCE a Furtherance of gospel.
b Bonds manifested.
c Confidence by bonds.
b Bonds, afflictions added to.
a Defence of the gospel.
B18.
WHAT THEN? Notwithstanding every way.
d Whether in pretence.
A 18. REJOICING
e Or in truth.
f Christ is preached.
d Herein I do rejoice.
e And will rejoice.
The apostle introduces this new section of his epistle with the words :
`But I would ye should understand, brethren' (Phil. 1:12).
On a number of occasions Paul prefaces an important feature of an epistle by some such phrase as `I would not
have you to be ignorant', or `I would that ye knew', `I would have you know'. Ignorance of facts plays into the hand
of the enemy. Paul would have his hearers understand, so that they may see all and frame all their judgments in the
clear light of truth. In the particular case before us, Paul is concerned that the Philippians should not feel that after
all their long and continued fellowship in the Gospel, that by any lack of faithfulness, wisdom or power, on the part
of the Lord Who had the disposing of all events and all lives, that the gospel and preaching were in any sense
adversely influenced.
`Now I would have you know, brethren, that what I have gone through has turned out to the furtherance of the
Good News rather than otherwise. And thus it has become notorious among the Imperial Guards, and
everywhere, that it is for the sake of Christ that I am a prisoner: and the greater part of the brethren, made
confident in the Lord through my imprisonment, now speak of God's message without fear, more boldly than
ever. Some indeed actually preach Christ out of envy and contentiousness, but there are also others who do it
from good will. These latter preach Him from love to me, knowing that I am here for the defence of the Good
News; while the others proclaim Him from motives of rivalry, and insincerely, supposing that by this they are
embittering my imprisonment. What does it matter, however? In any case Christ is preached - either perversely
or in honest truth; and in that I rejoice, yes, and will rejoice' (Phil. 1:12-18, Weymouth).
The word chosen by the apostle to speak of `the furtherance' of the Gospel indicates a progress that could not be
accomplished without considerable effort and trial, the word employed being prokopto, a compound of kopto `to
strike'. This word supplies the word `offence' in verse ten. The word kopto, when used in a literal sense, means `to
cut down' as branches (Matt. 21:8), and kopiao, a kindred word, means to toil or to labour (Matt. 6:28; 11:28) and is
found in Philippians 2:16.
There is, however, a deeper reason for using prokopto than merely to indicate the toil and labour involved. Paul
had used this selfsame word in Galatians 1:14 when he had described his manner of life as a bigoted Pharisee,
saying that he had `profited' or `forged ahead' above many of his equals in the Jews' religion. Now the same zeal is
consecrated to the furtherance of the gospel.
With what grief must the apostle have penned the words in 2 Timothy `they will increase unto more
ungodliness', `evil men and seducers shall wax worse and worse' (2 Tim. 2:16; 3:13), where prokopto is used of the
`furtherance' of evil.