by the lowly estate they accept for the sake of Christ (4:10). Verse 9 presents the intriguing image of the apostles being displayed (ἀποδείκνυμι) as last in a line of captives who are condemned to death and exposed as a spectacle (θέατρον) to the surrounding world.231 The reference to a sentence of death need not foresee Paul’s eventual martyrdom for the faith but instead metaphorically places his lot in life alongside other undesirables who are en route to death in the public arena.232 In verse 12, Paul graphically describes his condition with the terms περικαθάρμα and περίψημα. The words in this context carry a derogatory connotation, highlighting the dismissive appraisal the world has of apostles like Paul. The idea communicated in this passage is that Paul’s ministry brings little acclaim but rather opposition, trials, and derision. Paul accepts these features as part of his calling as an apostle.
In Paul’s letter to the Philippians, the theme of suffering is traced under the larger topic of participation in the gospel (Phil 1:5, 27; 2:22; 4:3). Paul opens his discussion of suffering by affirming the believers for their willingness to support him in his hardship (1:7).233 Paul is explicit in this case that his suffering consists of imprisonment (1:7; also 1:13, 14, 17). The Philippians have thrown their lot with Paul in his imprisonment and the ministry resulting from it. According to Paul, when the Philippians share in Paul’s suffering in this way, they also share in spiritual benefits.234 They are συγκοινωνοί with Paul in God’s grace. This perspective conforms to Paul’s theology of being united with Christ in his suffering and glory (Phil 3:10–11).
In Phil 1:12–26 Paul refers only generally to his circumstances (τὰ κατ’ ἐμέ, 1:12), omitting any mention of the physical challenges related to his hardship.235 His chief interest in the passage is in the positive spiritual effects of his imprisonment in the lives of others. He speaks of the progress of the gospel (1:12) arising from an increased awareness that Paul’s profession of Christ is the reason for his incarceration and from a renewed boldness among other preachers of the gospel because of his imprisonment (1:13–14). Opportunities for an expanded ministry influence are never far removed from Paul’s thoughts (note especially the language of “open doors” in 1 Cor 16:9; 2 Cor 2:12). The advance of the gospel, consistent with the letter’s emphasis on participating in the gospel, takes precedence over Paul’s personal comfort (1:17–18).
Paul views prayer from fellow believers as an indispensable resource through the power of God’s Spirit (1:19). The prayers are mentioned in connection with Paul’s deliverance (σωτηρία). The link to Paul’s release in 1:24–26 may imply that Paul’s physical deliverance is intended in 1:19, but Paul’s fixation on his eschatological hope in 1:21–23 suggests the possibility of a reference to eternal salvation in 1:19 as well.236 An option that incorporates both meanings is deliverance as Paul’s vindication before those who denigrated Paul’s apostleship.237 Verse 20 is congenial to this position, since the language of not being put to shame envisions public vindication, and Paul himself includes both release from prison and eternal salvation as opportunities for vindication in the verse.238 That Paul is torn between the possibilities of life and death is apparent from his rumination over his possible outcomes in 1:20–24. Suffering reminds him of both his glorious destiny and his commitment to his flock, and these two values lead him in different directions.239 In the end, he suspects that God holds a more immediate purpose for Paul’s life in the lives of his readers (1:25–26). He is willing to set aside “gain” (1:21) and the “better” (1:23) of being with Christ in deference to the “more necessary” (1:24) task of “fruitful labor” (1:22). In conclusion, Paul adopts a positive attitude towards his suffering and imprisonment. He recognizes the spiritual benefit for others resulting from his ordeal and takes comfort knowing that he will share in the glory of the Christ whom he represents.
Brief mention should be made of a term (ἀγών) Paul uses in connection to suffering (πάσχω) in Phil 1:29–30. The Philippians are encouraged to prepare themselves to suffer and join in Paul’s struggle for the gospel.240 The past ἀγών that Paul recalls is likely the same one mentioned in 1 Thess 2:2, where Paul also employs ἀγών to depict his struggle to advance the gospel in the midst of conflict throughout Macedonia.241 In both cases, Paul uses the imagery of a contest to depict his commitment to the gospel in spite of heated opposition.
Later in Philippians, Paul again accents the centrality of suffering in his ministry, along with his determination to suffer for the sake of those to whom he ministers (Phil 2:16–18). In verse 16, Paul envisions the day in which he will give an account of his ministry to God (2:16). If the Philippians exhibit spiritual maturity, then Paul’s labors (κοπιάω), including his suffering, will not have been in vain (εἰς κενόν).242 Paul’s suffering, expressed in the sacrificial language of a libation (σπένδω) is best interpreted as figurative language that alludes to death.243 The prospect of suffering even death as an offering, in support of the Philippians’ own sacrificial service arising from their faith, would bring Paul great joy.244 In these three verses, Paul exhibits the value he places on a fruitful ministry among the Philippians, showing that he is willing to labor and even die in order to help the Philippians persevere in their faith.
Philippians 3:8–11 occurs as part of an autobiographical account of Paul’s transformation and calling. Paul specifies his goal of gaining Christ and being found in him by means of receiving a righteous standing in God’s sight (3:8–9). Gaining Christ is contrasted with losing all else and refers to the privilege of knowing Christ (3:8, 10). The centrality to Paul’s thought of union with Christ (εὑρεθῶ ἐν αὐτῷ) as the basis for life and righteousness emerges clearly in these verses.245 Paul’s identification with Christ has entailed enduring the loss of all things. Paul has already indicated twice his willingness to lose his prior advantages for the sake of knowing Christ (3:7–8). The third mention of suffering loss, instead of merely repeating Paul’s devaluation of religious or worldly achievement may point to the actual suffering and disadvantage Paul has encountered as a minister of the gospel.246
Paul proceeds in verse 10 by unfolding more of what it means to be found in Christ. Union with Christ consists of knowing Christ, especially in the power of his resurrection and the fellowship of his sufferings. This participation in both the power and affliction of Christ is probably understood by Paul as occurring simultaneously in the course of his life and ministry.247 They are two sides of the implications of being united with Christ. Then, in a chiastic structure Paul discusses life united with Christ as being both “already” and “not yet.”248 First, Paul sees himself being conformed to the pattern of Christ’s death (συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ), which is best understood as an expression of the outworkings of the believer’s union with Christ.249 Second, Paul sets his sights on the future resurrection as the end result of his life with Christ (see also Phil 3:21, where Paul speaks of conformity [σύμμορφος] into the glorified body of Christ).250
Is Paul speaking of his experience as representative of that of all Christians or is he simply describing his individual calling as a chosen minister? The autobiographical account is enlisted for illustrative purposes, promoting a life with Christ by the Spirit (3:3–4). This suggests some application to a way of life designed for all believers. But we have seen elsewhere (1 Cor 9:1–5) that Paul may use his life as an example even when the particulars do not apply to Christians in general. Such is probably the case here too with respect to the prominent role of suffering. Paul provides the impetus for Christians to seek the righteousness of Christ by describing vividly the account of his own transformation and experience in ministry.251 Paul’s suffering constitutes a central component of his calling as a minister. This is for Paul’s life and ministry the tangible outworking of sharing in the sufferings of Christ.
Much of 2 Corinthians as a whole revolves around the topic of suffering. Paul’s contention throughout the letter is that true ministry consists in comfort through suffering (2 Cor 1:1–11), comfort through sorrow (1:12—2:13; 6:11—7:16), glory and life through affliction and death (2:14—6:10), riches through poverty (8:1—9:15) and power through weakness (10:1—13:14). Specific passages 2 Cor 1:5–11; 4:7–12; 6:3–10 serve as representative samples of Paul’s theology in the letter.
In