Philippians - Verse-by-Verse Biblical Exegesis

ule too absolutely. If one article governs two substantives joined by ‘kai,’ it does not necessarily
follow that the two substantives refer to the same thing, but only that the two substantives are
grouped together to function in some respects as an entity. Thus, if God has called us ‘unto His
kingdom and glory’ in I Thess. 2:12 we are not to understand that kingdom and glory are identical,
but that kingdom and glory must be taken together as a package, in this case a package referring to
the eschatological blessing comprehensively summarized by the two nouns in tandem.” (D.A.
Carson, A.T. Robertson)
REVELANT OPINIONS
While Christ is the source of the believer's joy (inner happiness), the mind is the channel through
which that joy comes into the experience of the child of God. So Paul has a great deal to say about
the mind. (J.D. Pentecost) The way one thinks is intimately related to the way one behaves. A
person’s thinking and striving cannot be seen in isolation from the overall direction of his or her life.
(P. O’Brien) “Phroneo” expresses not merely an activity of the intellect, but also a movement of the
will; it is both interest and decision at the same time. (J. Goetzmann) The word “defense” is a Greek
judicial term referring to an attorney talking his client off from a charge, thus presenting a verbal
defense. Paul was defending the Faith before the tribunal of the world, Nero’s throne. A successful
defense would result in the gospel being confirmed, that is, made stable in the sense that its claims
would be shown to be true. (K. Wuest) This closeness of fellowship is based upon a common
participation in the grace of God, and a deep sense of oneness even though the apostle and the
church are separated by distance. (R. P. Martin)
He cherishes them in his heart because he knows that whether he is in prison and arraigned before
his judges or engaged in some other defense and confirmation of the gospel, they are partakers with
him in God’s grace and committed to his ministry. They were not ashamed or intimidated by his
imprisonment, but helped to alleviate his needs and so cooperated with him in the defense and
propagation of the gospel. (P. O’Brien) In the Roman court, he acted as a representative for all the
churches. He thought of them through what he said (defense) and what he did (confirmation). (R.
Gromacki) Perhaps it is best to take “kardia” here not so much as the seat of the softer feelings, but
rather as the abode of the stronger thoughts, resolutions, etc. (W.R. Nicoll) As “apologia” implies the
negative side of the Apostle’s preaching, the preparatory process of removing obstacles and
prejudices, so “bebaiosis” denotes the positive or aggressive side, the direct advancement and
establishment of the gospel. The two together will thus comprise all modes of preaching and
extending the truth. (J. Lightfoot)
“Apologia” is the regular term for what the defendant pleads in a court trial or before a judge. Since
it is here combined under one article with “bebaiosis,” another term with a reference to a court in
this combination, we are sure that Paul is referring to his trial. The imperial court not only wanted
Paul’s plea in his defense (the apologia) but together with it the confirmation (the bebaiosis), the
factual proofs that would be convincing to the judge or judges. Both are regular legal terms ... This
grace is the grace of God which was using Paul as a prisoner for so long, was now at last using him
at the imperial trial in the defense and the confirmation of the gospel before the supreme court, “to
bear Christ’s Name before the Gentiles and kings.” (R. Lenski) At Rome the apostle remained for