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Philippians 2:30
Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Philippians 1:20
According to my earnest expectation andmy hope, that in nothing I shall be ashamed, butthat with all boldness, as always,so now also Christ shall be magnified in my body, whetherit be by life, or by death.

Acts 20:24
But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

offered.

Philippians 4:18
But I have all, and abound: I am full, having received of Epaphroditus the thingswhich were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

Romans 12:1
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God,which is your reasonable service.

Romans 15:16
That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

I joy.

2 Corinthians 7:4
Greatis my boldness of speech toward you, greatis my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

Colossians 1:24
Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:

1 Thessalonians 3:7-9
Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: …

on the sacrifice and service of your faith
Paul acknowledges the Philippians' faith as a sacrifice and service, indicating their active participation in the work of the Gospel. This reflects the communal aspect of faith in the early church, where believers supported one another and shared in the mission. The language of sacrifice connects toRomans 12:1, where believers are urged to present their bodies as living sacrifices. The Philippians' faith is seen as a collective offering to God, with Paul's potential martyrdom complementing their spiritual service.

I am glad and rejoice with all of you
Despite the potential for suffering and death, Paul expresses joy. This joy is not dependent on circumstances but is rooted in the shared faith and mission with the Philippians. The theme of joy is prevalent throughout the letter (Philippians 4:4), emphasizing the deep spiritual connection and mutual encouragement between Paul and the church. This joy also reflects the eschatological hope in Christ, where present sufferings are seen in light of eternal glory (Romans 8:18).

“Even if” signals that Paul is entertaining the real possibility of a costly outcome for himself. He writes from prison (Philippians 1:13), aware that the trial before Caesar could end in execution (Philippians 1:20-21). Yet the “if” keeps the focus on Christ’s sovereign timing rather than on Paul’s fears. This echoesActs 20:22-24, where Paul heads to Jerusalem “not knowing what will happen,” yet counts his life of no value compared with finishing the ministry entrusted to him.

A drink offering in the Old Testament (Numbers 15:1-10) was wine poured onto the altar, completing a sacrifice with a fragrant aroma that rose to God. Paul applies that picture to his own life:

• Everything he is and has—time, strength, liberty, breath—is willingly expended for Christ’s glory.

• He uses the same wording near the end of his life: “For I am already being poured out like a drink offering, and the time of my departure is at hand” (2 Timothy 4:6).

•Romans 12:1 urges believers to “present your bodies as a living sacrifice,” showing that such self-giving devotion is normal Christian worship, not an apostolic exception.

Paul views the Philippians’ faith-filled ministry as the primary sacrifice; his own suffering merely complements it, as the wine completes the main offering.

• Their financial generosity (Philippians 4:15-18) and steadfast witness in a hostile culture (Philippians 1:27-30) are called “sacrifice” and “service,” terms also used inRomans 15:16 and1 Peter 2:5 for priestly work.

• By linking his potential death to their ongoing faith, Paul underscores the shared nature of Christian ministry: all believers participate in one offering to God (Hebrews 13:15-16).

Rather than dread, Paul expresses joy, because:

• Suffering for Christ deepens fellowship with Him (Philippians 3:10) and advances the gospel (Philippians 1:12-14).

• Joy is commanded and empowered by the Spirit: “Rejoice in the Lord always” (Philippians 4:4). Paul models that command even under threat of death.

• His rejoicing invites the Philippians to share the same perspective (Philippians 2:18), turning potential grief into corporate celebration of God’s purposes (2 Corinthians 7:4).

Philippians 2:17 shows Paul viewing his possible martyrdom as a drink offering, gladly added to the Philippians’ own sacrificial service. Confident in Christ’s sovereignty and eager for the gospel’s progress, he chooses rejoicing over fear, inviting believers to see every cost in ministry as a fragrant offering that honors God and unites His people in joy.

The sacrifice and service of your faith.--The word here rendered "service," with its kindred words, properly means any service rendered by an individual for the community; and it retains something of this meaning in2Corinthians 9:12, where it is applied to the collection and transmission of alms to Jerusalem (comp.Romans 15:27; and see below,Philippians 2:25;Philippians 2:30), and inRomans 13:6 andHebrews 1:7, where "the powers that be" and the angels are respectively called "ministers of God." But the great preponderance of New Testament usage appropriates it to priestly service (seeLuke 1:23;Romans 15:16;Hebrews 8:2;Hebrews 8:6;Hebrews 9:21;Hebrews 10:11), which is obviously its sense here. The simplest interpretation of the whole passage would be to consider the Philippians merely as priests, and to suppose "sacrifice" to describe the chief function, and "ministration" the general function, of their priesthood. But the word "sacrifice," though it might etymologically mean the act of sacrifice, has universally in the New Testament the sense, not of the act, but of the thing sacrificed. Accordingly, here it would seem that, following afar off the example of the great high priest, the Christian is described as at once sacrifice and priest, "offering" (seeRomans 12:1) "his own body as a living sacrifice, holy, acceptable to God," and with it the "sacrifice of praise" and the "sacrifice of doing good and communicating" (Hebrews 13:15-16, and below,Philippians 4:18). This union of sacrifice and ministration, being the work "of faith," is in St. Paul's view the thing really precious; his own death the mere preparation for it, in which he rejoices "to spend and be spent" for them. . . .

(1) certain costly public offices at Athens, discharged by the richer citizens in rotation;

(2) any service or function In the Greek Scriptures it is used of priestly ministrations (Hebrews 8:6;Hebrews 9:21; comp. alsoRomans 15:16). In ecclesiastical Greek it stands for the order of the Holy Communion, the ancient liturgies; it is sometimes used loosely for any set form of public prayer. The analogy ofRomans 12:1, Where St. Paul exhorts Christians to present their bodies a living sacrifice, suggests that here the Philippians are regarded as priests (comp.1 Peter 3:5), offering the sacrifice of their faith, their hearts, themselves, in the ministrations of the spiritual priesthood; St. Paul's blood being represented as the accompanying drink offering. Others, comparingRomans 15:16, where also sacrificial words are used, regard St. Paul himself as the ministering priest, and understand the metaphor of a priest slain at the altar, his blood being shed while he is offering the sacrifice of their faith.I joy, and rejoice with you all. Meyer, Bengel, and others prefer "congratulate" as the rendering ofσυγχαίρω "I rejoice with you."

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