AN ARGUMENT OF THE BOOK OF PHILIPPIANS
MESSAGE STATEMENT:
AS ONE WHO IS HIMSELF SUFFERING FOR THE GOSPEL PAUL HONORS THE
PHILIPPIANS FOR THEIR PARTICIPATION WITH HIM IN HIS SUFFERINGS,
AND URGES THEM TO HUMBLE THEMSELVES FOR THE SAKE OF ONE ANOTHER
AGAINST THE DEVISIVE THREATS OF INNER DESPUTES AND EXTERNAL FALSE
TEACHERS SO THAT THEY MIGHT CONTINUE IN THEIR GOSPEL MINISTRY AND
ONE DAY BE EXALTED BY THE LORD
I. INTRODUCTION: As Paul, along with Timothy, writes to the
church at Philippi, he prays that they would experience
God's grace and peace, thanks God for their financial
participation in his ministry of the Gospel, expresses his
God-like love for them, and prays that they would increase
in their character of love until Christ returns (1:1-11)
A. Salutation: Paul writes with Timothy as servants of
Jesus Christ to all of the saints in relationship with
Christ Jesus along with their leaders who dwell in
Philippi praying that they would experience grace and
peace from God their Father and their Lord Jesus Christ
(1:1-2)
1. Senders Name: Paul and Timothy write this letter
as servants (dou'loi)1 of Jesus Christ (1:1a)
2. Recipients Name: Paul and Timothy are writing to
all of the saints in relationship with Christ
Jesus, who dwell in Philippi and are with the
overseers and deacons (1:1b)
a. Paul and Timothy are writing to all the
saints (holy ones)2 who are in relationship
with Christ Jesus
b. Paul and Timothy are writing to all of the
saints who dwell in Philippi
c. Paul and Timothy are writing to the overseers
(bishops, ejpiskovpoi") and deacons
(diavkono") with the saints in Philippi3
3. Greeting: Paul prays for the Philippians to
experience grace and peace from God their Father
and the Lord Jesus Christ (1:2)
a. Paul prays for the Philippians to experience
grace and peace4 1:2a
b. Paul prays for this grace and peace to come
from God their Father and the Lord Jesus
Christ 1:2b
B. Prologue--Thanks, Love, and Prayer: Paul thanks the
Lord for the (financial) participation of the
Philippians in his ministry of the Gospel, and thus
loves them with the same affection that Christ has for
them, and prays that they might steadily increase in
their character of love until Christ returns (1:3-11)
1. Paul Is Thankful For Them: Every time Paul prays
for all of the Philippians he is full of delight
because of their continual (financial) fellowship
with him in the gospel concerning which he is
confident that God will continue until the return
of Christ (1:3-6)
a. Paul regularly thanks the Lord for the
Philippians every time he prays for them 1:3
b. Paul always delights in offering prayer for
all of the Philippians 1:4
c. The reason Paul always delights in offering
prayer for all of the Philippians is because
of their fellowship with him5 in the gospel
from the beginning until the present6 1:5
d. Paul is confident that the good work7 which
God began through the Philippians, God will
complete until the return of Christ Jesus8
1:6
2. Paul Loves Them: Paul affirms that he has such
confidence in the Philippians because of their
great affection for him and their participation
with him in the gospel ministry whereupon he
affirms that he feels the same heartfelt love for
them that Christ has for them (1:7-8)
a. The reason Paul has such confidence toward
the Philippians is because they hold him in
their heart (affection)9 and are partakers in
the Gospel ministry (grace)10 with him
(financially) in his imprisonment and in his
defense and confirmation11 1:7
b. Paul proclaims God as his witness12 that he
longs for (has deep feelings for13) the
Philippians with the affection of Christ14
1:8
3. Paul Prays for Them: Paul prays that the
Philippians may steadily increase in their
character of love through real knowledge of the
Lord and discernment in relationships in order
that they may know how to make the best choices
and be the best possible people in relationships
until the Lord returns (1:9-11)
a. Paul prays that the Philippians' (character
of) love may steadily increase15 in real
knowledge and discernment16 1:9
b. Paul prays for the Philippians' increase in
love in order that they may know how to make
the best choices possible 1:10a
c. Paul prays for the Philippians' increase in
love in order that they themselves might be
the best people possible (sincere and
blameless, and righteous)17 until the Lord
returns18 unto the glory of God 1:10b-11
II. PAUL'S PRESENT STATE AND FUTURE EXPECTATION19--PRISON &
GOSPEL, FUTURE MINISTRY: Although Paul is presently in
prison, these circumstances have not hindered the gospel,
but have advanced it, and his expectations are not to die,
but to come to the Philippians and to aid them in the
progress of their faith and their ability to boast in Christ
Jesus (1:12-26)
A. Present in Prison: Although Paul is in prison, these
circumstances have not hindered the gospel from being
proclaimed, but have advanced it by expanding its
message to the Roman guards and other leaders, by
inspiring believers to speak daringly and fearlessly,
and by stirring people to proclaim Christ from
different attitudes towards Paul (1:12-18a)
1. Statement: Paul desires for the Philippians, as
his brethren, to know that what has happened to
him (his circumstances) has not hindered the
progress of the gospel, but advanced it 1:12
2. Proof: Paul's imprisonment has not hindered the
gospel, but has made the cause of Christ will
known by expanding it to the Roman soldiers and
leaders, by inspiring believers to speak daringly
and fearlessly, and by stirring people to proclaim
Christ from different attitudes towards Paul 1:13-
14
a. Paul's imprisonment has not hindered the
gospel, but has made the cause of Christ well
known throughout the whole praetorian guard
and beyond20 1:13
b. Paul's imprisonment has not hindered the
gospel, but has inspired his fellow believers
to speak the word daringly and fearlessly
1:14
c. Paul's imprisonment has not hindered the
gospel, but has caused Christ to be
proclaimed out of mixed motives by those who
love Paul and by those who desire to cause
Paul distress, and Paul rejoices 1:15-18a
1) Statement: Some are preaching Christ
from envy and strife (with Paul), but
some are preaching Christ from good will
(toward Paul) 1:15
2) Good Will: Those who preach the gospel
from good will do it out of love for
Paul knowing that (in spite of his
circumstances) he is destined by God to
defend the gospel, so this is what he
would desire for them to do 1:16
3) Envy and Strife: Those who preach the
gospel out of envy and strife do it out
of a desire to exalt themselves by
causing him distress in his
imprisonment21 1:17
4) Statement: Paul rejoices that Christ is
being proclaimed for whatever motives
(whether in pretense or in truth) 1:18a
B. Future With The Philippians: Paul rejoices over his
future in that he expects to be delivered at his trial,
and to remain among the Philippians to help them to
progress in their faith, and to give glory to Christ
Jesus (1:18b-26)
1. Rejoices at Future: Paul not only rejoices that
Christ is being proclaimed, but also rejoices22 in
his expected fate as a prisoner 1:18b
2. Future Trial: Paul's future joy is that he knows
that at his future trial he will be delivered by
means of their prayers and the Spirit's enabling,
that he will be vindicated and that Christ will be
exalted 1:19-20
a. Delivered: Paul's future joy is that he has
confidence (knows) that he will be delivered
(saved)23 by means of their prayers24 and the
provision25 of the Spirit of Jesus Christ26
1:19
b. Vindicated and Christ Exalted: Paul's future
joy is that he knows in accordance with his
expectation and hope that he will be
vindicated as a messenger of the Gospel (he
will not be ashamed at his future trial) and
that Christ will be exalted (by making Him
known to more at his future trial) by him in
a total way (whether by life or by death)
1:20
3. Future Ministry: Although Paul wrestles between
the benefits of dying and being with Christ, or
living and being with the Philippians, he is
convinced that he will live and help them to
progress in their faith, and to give honor to
Christ 1:21-26
a. Future State: Paul wrestles between desiring
life or death himself because life offers
opportunities for future ministry, whereas
death offers the reality of being in the
presence of Christ, but he sees how life
would be more profitable for the Philippians
at this time:27 1:21-24
1) Life is Christ: Paul sees living as
being to serve Christ 21a
2) Death is Gain: Paul sees dying as being
personal gain 21b
3) Life is Worthwhile Work: Paul
understands continued life in his body
(flesh) as being an opportunity for
fruitful work for him which is difficult
to chose against 22
4) Death is to Be with Christ: Paul
understands death to be when he will
depart from this life and be present
with Christ which he sees as being
better personally 23
5) Life is For Others: Paul understands
that life in his body is more necessary
for the sake of the Philippians than is
his going to be with Christ at this
time28 24
b. The Philippians Need: Being convinced that
the Philippians need him, Paul understands
that he will remain in order that the
Philippians might make progress in their
faith, and might have cause through his
efforts to give glory to Christ Jesus 1:25-
26
1) Paul is convinced that the Philippians
need him29 1:25a
2) One purpose for Paul's staying on is in
order that they Philippians might make
progress with joy in their faith30
1:25b
3) Another purpose Paul has for his staying
is so that they might have ample cause
through his efforts ("in me") when he
comes to glory (be proud) in Christ
Jesus31 1:26
III. EXHORTATIONS FROM PAUL TO THE COMMUNITY:32 Paul exhorts the
Philippians to humble themselves (as those with confidence
in God) for the sake of unity by being self-sacrificing for
the sake of one another just as Jesus, he, and Epaphroditus
have been--especially in the face of the divisive threats of
Jewish false teachers and inner disputes--so that they may
continue to be effective with the gospel (1:27--4:9)
A. Be Humble for Unity: Paul exhorts the Philippians to
humble themselves for the sake of one another as Christ
and he have done for them so that they might continue
to be effective with the gospel (1:27--2:18)
1. Exhortation to Maintain Unity in the Faith: Paul
exhorts the Philippians to maintain a unified
front for the truth of the Gospel and not to be
frightened by their opponents even though they see
the Philippians' stand as leading to destruction
because it is actually leading to their salvation
as they share in the sufferings of Christ, like
Paul, on behalf of the truth (1:27-30)
a. Stand Unified: Paul exhorts the Philippians
to live their lives at all times in a manner
worthy of the gospel of Christ by maintaining
a unified front for the preservation of the
faith 1:27
1) The Statement: The Philippians are to
live their lives in a manner worthy of
the gospel of Christ 1:27a
2) The Time: The Philippians are to live
in a manner worthy of the gospel of
Christ whether Paul comes to them or
remains absent (at all times) 1:27b
3) The Explanation: When Paul exhorts the
Philippians to live their lives in a
manner worthy of the gospel of Christ he
means that they should maintain a
unified front--standing firm in one
spirit, with one mind, striving together
for the faith of the gospel33 1:27c
b. Against Opponents: Paul exhorts the
Philippians in their unified stand for the
truth of the Gospel to not be alarmed by
their opponents because their stand is
perceived by their opponents as leading to
their destruction when it is in fact leading
to the salvation of their lives as they share
in the sufferings of Christ, like Paul, on
behalf of the truth 1:28-30
1) Exhortation: Paul exhorts the
Philippians to not be alarmed by their
opponents34 1:28a
2) Reason 1: Paul reminds the Philippians
that what they believe (their "faith"35)
is perceived as their destruction36 by
the false teachers, but perceived as
their salvation from God by them 1:28b
3) Reason 2: Paul reminds the Philippians
that in their standing for their faith
in Christ they can expect to suffer just
as they saw and see Paul suffering37
1:29-30
2. Exhortation to Harmony and Humility For Unity:38
As partakers in the benefits of their faith
through their relationship with Paul and God, Paul
exhorts the Philippians to pursue unity through a
humility which regards the value of one another
just as Christ humbled Himself for the sake of
men, and Paul was offering himself with joy for
them in order that they may continue his life-
giving gospel ministry (2:1-18)
a. Exhortation To Unity through Humility:39 As
partakers of their benefits of their faith
through their relationship with Paul and God,
Paul exhorts the Philippians to pursue unity
through a humility which regards the value of
one another (2:1-4)
1) Benefits of Faith: Through multifold
first class conditions ("if it is true,
and indeed it is") Paul asks the
Philippians to consider ways that he and
God have given them encouragement,
consolation, fellowship, and tender
compassion so that they might respond
well to his request 2:1
a) From Paul: If the Philippians know
of Paul's encouragement of and love
for them, then they should respond
well to his request 2:1a-b
(1) Encouragement: If Paul's
words of encouragement have in
any way helped the Philippians
to stay true to the faith in
the past, then they should
respond accordingly in the
present 2:1a
(2) Love: If Paul's love has
provided the Philippians with
any consolation in their
suffering, as indeed it has,
then Paul asks that they
respond properly to his
request 2:1b
b) From God: If the Philippians know
of the unity created by the Holy
Spirit, and the warmth of God's
affection for them, then they
should respond properly to his
request 2:c-d
(1) Fellowship: If the
Philippians belong to that
community brought into
existence by the Holy Spirit
and enjoy any fellowship with
one another as a result, then
they should respond properly
to his request 2:1c
(2) Affection and Compassion: If
the Philippians know anything
of the mercy and compassion
shown them by God in Christ,
as they most certainly do,
then they should respond
properly to Paul's request
2) Pursue Unity Through Humility: Paul's
goal in having the Philippians consider
the experiential benefits of their faith
is so that they might make Paul's joy
complete pursuing unity with one another
2:2
a) Joy Complete: Paul's goal in
having the Philippians consider the
experiential benefits of their
faith is so that they might make
his joy complete 2:2a
b) Pursue Unity: The way in which the
Philippians might make his joy
complete is by striving for unity
2:2b
(1) Same Mind: Paul urges the
Philippians to make his joy
complete by being of the same
mind40 2:2b
(2) Same Love: Paul urges the
Philippians to make his joy
complete by having the same
(or mutuality of) love (for
one another) 2:2c
(3) Shared Soul: Paul urges the
Philippians to make his joy
complete by having a shared
soul41 2:2d
(4) Same Mind: Paul urges the
Philippians to make his joy
complete by having one mind42
2:2e
c) Through Humility: The way in which
the Philippians might make his joy
complete is by striving for unity
in humility by caring for others
2:3-4
(1) Selfishness vs. Regard for
Others: Paul urges the
Philippians to make his joy
complete by not acting out of
selfishness or empty conceit,
but by regarding one another
as more important than himself
2:3
(2) Own Needs vs. Needs of Others:
Paul urges the Philippians to
make his joy complete by not
only looking out for their own
personal needs, but by looking
out for the interests of
others as well 2:4
b. The Example of Christ:43 Paul exhorts the
Philippians to adopt Christ's way of thinking
who humbled Himself for the sake of men to be
exalted by the Father 2:5-11
1) Exhortation to Philippians: Paul exhorts
the Philippians to adopt the way of
thinking in their relationships (2:1-
4)44 which was also adopted by Christ
Jesus (2:6-11) 2:5
2) Example of Jesus:45 Because Jesus who
was equal with God humbled himself for
the sake of men, God exalted him and
gave him the name of Lord in order that
all beings might obey and honor Him 2:6-
11
a) Humiliation by Self: Jesus, who
was in the form of God and equal
with God did not grasp His rights,
but poured himself out by becoming
a man and humbled himself for the
sake of men by dying on a cross
2:6-8
(1) Jesus Did Not Grasp His
Rights: Because Jesus
existed in the exact form of
God (ejn morfh'/)46 he did not
consider being equal with God
(i!sa qew'/) as grounds for
grasping (hjghvsato tov
ei!nai)47 2:6
(2) Jesus Poured Out Himself:
Instead of seeing his identity
with God as a grounds for
grasping (ajllaV), Jesus
poured out (emptied) himself
(ejautoVn ejkenwsen)48 by
means of receiving a servant's
form (morfhVn)49 becoming
(genovmeno") in the likeness
of men,50 and being found
(eujreqeiV")51 in human form52
2:7 [2:7-8a in English]
(3) Jesus Humbled Himself: Jesus
humbled himself (ejtapeivnwsen
ejautoVn)53 by means of
becoming obedient even to
death on a cross54 2:8
b) Exaltation by God:55 As a
consequence of Christ's voluntary
humiliation God exalted him and
gave Him the name of Lord in order
that all beings might obey and
honor Him 2:9-11
(1) As a consequence therefore
(dioV),56 God highly exalted
(uJperuvywsen)57 Jesus58 2:9a
(2) As a consequence therefore God
gave Jesus a name
(character/status) of Lord59
which is above every name in
order that (i@na)60 all
everywhere61 will bow62 and
confess that Jesus Christ is
Lord63 to the glory of God the
Father64 2:9b-11
c. Application to the Philippians:65 Paul
exhorts the Philippians to follow the self-
sacrificing examples of Christ and even
himself by obeying his exhortations through
the empowerment of God to restore their
fellowship so that they might shine upon
their dark world and continue to bear the
gospel message of life which he gave to them
leading to his honor at the Judgment Seat of
Christ (2:12-18)
1) Resumption of Exhortation:66 Just as
Christ obeyed, Paul exhorts the
Philippians to obey his exhortations
toward the restoration of their
fellowship knowing that God will
energize them to change so that they
might become blameless children of God
who shine to a dark world 2:12-16
a) General Exhortation: As a
conclusion from the example of
Christ ( @Wste), Paul urges the
Philippians, whom he loves
(ajgaphtoiv mou), to obey (as
Christ did)67 his exhortations
(1:27--2:5) 2:12a
b) Exhortation to the Church: Paul
exhorts the Philippian church to
obediently (with fear and
trembling) work out their own
salvation (take whatever steps
which are necessary to restore
themselves as a body to health and
wholeness) not only in light of his
anticipated coming to them (th'/
parousiva/), but in his present
absence from them 2:12b
c) Power to Achieve the Exhortation:
The reason (gavr) Paul exhorts the
church to do whatever is necessary
to restore themselves is because
the Energizing God (qeoV" gavr
ejstin oJ ejnergw'n) is effectively
at work among them (ejn uJmi'n) to
effect change in their will (to
will), and to achieve (ejnergei'n)
their community ("good will") 2:13
d) Specifics of the Exhortation: Paul
exhorts the Philippians to do all
things without grumbling or arguing
so that they might be blameless
children of God who shine as lights
to a dark world 2:15-16
(1) Paul urges the Philippians to
do all things without
grumbling (goggusmw'n)68 or
arguing (dialogismw'n) 2:15
(2) The purpose for which Paul
exhorts the Philippians is so
that they might be blameless,
innocent children of God who
are thus able to shine as
lights to a dark world
(dispelling evil and
ignorance) 2:15-16
2) The Example of Paul:69 Paul exhorts the
Philippians to carry on his life-giving
gospel ministry among them, and he
rejoices with them even though he may be
poured out as a libation upon their
sacrifice urging them to adopt the same
attitude in their service of one another
2:16
a) Hold Fast the Life Giving Gospel:
Paul urges the Philippians to hold
fast to the life-giving gospel (the
word of life) so that he might
glory (boast, exult) at the future
judgment seat (day) of Christ70
over his work among them 2:16
b) Rejoicing in Sacrifice: Paul
rejoices in the Philippians'
sacrificial ministry (what they
have already done) even if he is
about to have his life poured out
as a libation over their sacrifice
to make it complete71 2:17
c) Adopt Paul's Attitude in Service:
Paul urges the Philippians in their
sacrificial service for one another
to also adopt his attitude of
rejoicing and joy 2:18
B. Timothy, Paul, and Epaphroditus:72 Although Paul
intends to come soon after Timothy whom he regards so
highly, he is sending Epaphroditus to them first in
order to encourage them and for them to honor as one
who nearly sacrificed his life in service 2:19-30
1. Timothy: Paul is sending Timothy to care for them
and to learn of their condition as soon as some
matters are cared for where he is (2:19-23)
a. Paul hopes, under the Lordship of Jesus, to
send Timothy to the Philippians shortly
2:19a
b. Paul's purpose in sending Timothy to the
Philippians is so that (i@na) he too might be
encouraged when he learns of the welfare of
the Philippians just as they were when they
learned of his welfare 2:19b
c. The reason Paul is sending Timothy is because
he has no one else who equally shares his
feelings and genuinely cares about the
affairs of the Philippians 2:20-22
1) No One Else: The reason Paul says that
he has no one else like Timothy is
because all of the others among him are
concerned about their own interests and
not those of Jesus Christ73 2:21
2) Shares His Feelings and Genuinely Cares:
The Reason Paul says that Timothy shares
his feelings and genuinely cares is
because the Philippians know of his
proven worth, namely, how he worked hard
with Paul as a child with his father to
advance the cause of the gospel 2:22
d. In view of the above discussion (ou^n) Paul
intends to send Timothy to the Philippians as
soon as he handles some important affairs
which he needs to first attend to 2:23
2. Paul: Paul is trusting in the Lord that he
himself will follow Timothy soon after his arrival
(2:24)
3. Epaphroditus:74 In view of the inability of Paul
and Timothy to come immediately Paul announces
that he is sending Epaphroditus back to the
Philippians as a worthy, exemplary servant so that
they might be glad at their reunion with him,
honor him and others like him who serve
sacrificially, and be aided in their difficulties
[thereby resolving Paul's anxiety] (2:25-30)
a. Paul is Sending Him: In view of Paul and
Timothy not being able to come immediately,
Paul considers it necessary to send
Epaphroditus to the Philippians 2:25a
b. He is a Worthy Man: Paul emphasizes that he
is sending Epaphroditus as one who was a
worthy fellow worker with him and servant of
the Philippians 2:25b
c. The Reason: Paul is sending Epaphroditus
because he longs for and is concerned for the
Philippians who were concerned about his
sickness which was severe, but which God
mercifully brought about deliverance for both
Epaphroditus' and Paul's sakes 2:26-27
1) Paul is sending Epaphroditus because he
longs for the Philippians and is
concerned for them since they heard that
he was sick 2:26
2) Paul affirms that Epaphroditus was sick
and nearly died, but God was merciful
with him and with Paul so that he would
not have to suffer wave upon wave of
grief 2:27
d. The Purpose: Paul is sending Epaphroditus
sooner than expected75 so that the
Philippians might be glad in their reunion
that he is alive and well and so that Paul
might be relieved of anxiety76 2:28
e. The Exhortation: Paul urges the Philippians
to welcome77 Epaphroditus as a brother in the
Lord and to hold up others among them in
honor who are like him in that he nearly
sacrificed himself in order to help Paul on
behalf of the Philippians 2:29-30
C. Be Careful of Judaizers--Warning Against False
Teachings with Paul's Experience and Life as a Model to
Follow:78 While on one hand Paul urges the Philippians
to rejoice in the Lord as a safe-guard to themselves,
on the other hand he warns them to watch out for
(Jewish) false-teachers who desire to corrupt their
true faith (with earthly, external rituals which lead
to the delusion of perfection in their faith) by
following his example and the example of those who
follow his pattern of life which is one that
continually strives toward moral perfection in the
knowledge of Jesus with a hope of realization only at
their final redemption with the return of Christ (3:1-
21)
1. Warning--Against Corrupting, Jewish False
Teachers: Paul urges the Philippians to rejoice
in the Lord as a safe-guard to themselves, and to
watch out for Jewish false-teachers who desire to
corrupt them in their true faith 3:1-3
a. Rejoice: And now79 Paul urges the
Philippians, as he has in the past, to
rejoice80 in the sphere of the Lord as a
safeguard for themselves (e.g., in order to
be saved from the ills that plague their
church) 3:1
b. Beware of Jewish False-Teachers:81 Paul
urges the Philippians to be cautious of the
Jewish false-teachers because they are
attempting to corrupt true believers 3:2-3
1) Paul urges the Philippians to pay
attention to the corrupting, Jewish,
false teachers [dogs (kuvna"),82 evil
doers (kakouV" ejrgavta"),83 and
mutilators (katatomhvn)84] 3:2
2) The reason (gar) Paul calls the false
teachers corrupting ("mutilators") is
because those who worship God by His
Spirit85 and boast in Christ Jesus
rather than themselves are the true
people of God (circumcision) whom the
false teachers are corrupting 3:3
2. Paul's Life--An Answer to Judaism:86 Although
Paul could have confidence in himself more than
the false teachers he counts all of his personal
and attained assets as unspeakable filth compared
to an experiential knowledge of Christ in terms of
His righteousness and resurrection 3:4-11
a. The Fleshly-Confidence Which Paul Could Have:
Paul could have confidence in himself more
than the false teachers because of his Jewish
heritage and his zealous adherence to the Law
3:4-6
1) Statement: Paul could have confidence
in his birth, religion, position in
society et cetera more than others (the
Jewish false teachers) 3:4
2) The reasons Paul could have confidence
in himself are because of his natural
Jewish heritage and his good Jewish
works 3:5-6
a) Paul describes himself as a true
Jew by virtue of his natural
heritage--circumcision and birth
3:5a-d
(1) Circumcised: Paul was
circumcised on the eighth day
of his life 3:5a
(2) Birth: Paul is a an Israelite
by birth 3:5b
(3) Tribe: Paul belongs to the
tribe of Benjamin 3:5c
(4) Parents: Paul is a Hebrew
born of Hebrew parents (rather
than a Hellenist) 3:5d
b) Paul describes himself as a true
Jew by virtue of his good works--a
teacher of the Law, a zealous
persecutor of the church, legally
blameless 3:53-6
(1) Pharisee: Paul was a Pharisee
with regard to the Jewish Law
3:5e
(2) Persecutor: Paul was a
zealous persecutor of the
church 3:6a
(3) Blameless: Paul was blameless
with regard to legal
righteousness 3:6b
b. The Spiritual Re-evaluation Which Paul Has:
Paul counts all of his natural and achieved
accomplishments as liabilities and filth
compared to the goals of attaining
righteousness through faith and attaining the
present and future aspects of the
resurrection through his relationship with
Christ 3:7-11
1) The Re-Evaluation Stated: Because of
who Christ is Paul counts all of his
natural and achieved accomplishments as
personal liabilities rather than as
assets87 3:7
2) The Re-Evaluation Developed: Paul
counts all of his personal assets as
liabilities because of the supreme value
of a personal knowledge of Christ in
terms of attaining His righteousness
through faith and attaining the present
and future aspects of the resurrection
3:8-11
a) Re-Statement: Paul continues to
count everything as a liability
(loss) because of the one supreme
value of a personal knowledge of
Christ Jesus his Lord 3:8a
b) Filth Compared to Christ's
Righteousness: In Paul's
relationship with Christ he lost
everything of "personal assets",
but he considers all of those
"assets" to be like unspeakable
filth for the goal of gaining
Christ and being found in
relationship with Him with His
righteousness through faith rather
than Paul's own personal
righteousness through keeping the
Law 3:8b-9
c) Filth Compared to The Resurrection:
Paul considers his former "personal
assets" as unspeakable filth for
the goal of experientially knowing
Christ in the (inward) power of his
resurrection and in the sharing in
(fellowship of) his death (to
sin)88 as he continually conforms89
himself to Christ's death in the
hope of attaining the resurrection
from the dead90 3:10-11
3. Warning--Against Perfection Now:91 Even though
there are those among the Philippians who consider
themselves to be "perfect" in their experiential
knowledge of Christ, Paul informs them that he is
not perfect, but strives for perfection and urges
them to adopt the same attitude in the state where
they presently are 3:12-16
a. Lack of Perfection Stated: Paul affirms that
he is not claiming (in his above focus upon
Christ) that he has presently grasped
perfection in his experiential understanding
of Christ, but that he presses on (like a
runner) that he might comprehend (apprehend)
Christ fully just as he was grasped
(apprehended) by Christ92 3:12
b. Lack of Perfection Developed: Paul affirms
that he does not think that he has yet fully
comprehended Christ and that he runs with a
focus ahead towards the goal of the prize of
fully knowing Christ 3:13-14
1) Christ Is Not Fully Comprehended: Paul
again affirms to his brothers (some of
whom believe that they have reached
perfection) that he does not think (in a
weighed calculation) that he has yet
fully comprehended Christ93 3:13a
2) Pressing On Toward Perfect Knowledge of
Christ: Paul affirms that as a runner
he continually runs with a focus ahead
towards the goal of the prize of fully
knowing Jesus Christ 3:13b-14
a) The Runner: Paul runs as a focused
runner on the one hand forgetting
what lies behind him94 and on the
other hand stretching out toward
what lies ahead of him 3:13b
b) The Race: Paul runs as a focused
runner as he runs toward the goal-
marker95 straight for the prize to
which God calls him, namely Christ
Jesus96 3:14
3) Exhortation: Paul exhorts the
Philippians to adopt his attitude about
perfection even though some disagree
with him knowing that God will reveal
his view to them and encouraging them to
fall in line at the level of knowledge
that they already have 3:15-16
a) Have the Same Attitude: Therefore
(ou^n), Paul exhorts all who are
"perfect"97 to have the same
attitude (namely, that Christian
perfection is in reality a constant
striving for perfection) 3:15a
b) God Will Reveal This Truth: Paul
assures those of the Philippians
who have a different attitude
(toward perfection than his) that
God will reveal to them the truth
about this98 3:15b
c) Fall in Line: Regardless of the
difference,99 Paul exhorts all of
the Philippians to live up to (to
be in line with)100 whatever level
of knowledge they have already
comprehended about Christ 3:16
4. Paul's Life--A Model to Imitate:101 Paul urges
the Philippians to unify as imitators of him and
those who live according to the pattern he gave
them as they run toward perfection 3:17
a. Imitate Paul: Paul urges the Philippians, as
his brothers, to continue to join with one
another in imitating him (as he runs toward
"perfection") 3:17a
b. Imitate Others Following Paul: Paul urges
the Philippians to run with their eyes on
those102 who live according to the pattern
that he gave them 3:17b
5. Warning--Against Imitating Other Teachers: The
reason Paul urges the Philippians to follow him or
those living according to his pattern is because
he grievously knows that there are many false
teachers who are enemies of the cross of Christ
being destined for destruction as those who
worship the code of the Law and focus upon earthly
things 3:18-19
a. Many False Teachers/Leaders: The reason
(gaVr) Paul urges the Philippians to follow
him or those living according to his pattern
is because there are many who are living as
enemies of the cross of Christ103 whom Paul
has discussed before and mentions again now
with tears of frustration104 3:18
b. A Description of False Teachers:105 Paul
describes the false teachers as those who are
destined for destruction, who worship the
code of the Law and focus upon earthly things
3:19
1) Destruction: The end of false teachers
is destruction106 3:19a
2) Code of Law: The god107 of false
teachers is obedience to the code of the
law (their observance of food laws
["their god is their belly"]108 and
their glorying in circumcision ["whose
glory is in their shame")109 3:19b
3) Earthly Things: The focus of false
teachers (their mind-set) is upon
earthly things110 3:19c
6. Paul's Life--Hope in the Future and Unseen:111
Paul now concludes his discussion of false
teachers by expressing his, and all believers'
contrasting hope as citizens of heaven in Christ's
return and cosmic redemption which will
specifically include their resurrection bodies
3:20-21
a. A Heavenly Colony: Unlike the Jewish false
teachers who are colonies of Rome, Paul
affirms that he and the Philippians have
their citizenship in heaven and thus they
eagerly await their Savior from heaven--the
Lord Jesus Christ 3:20
b. Personal and Cosmic Redemption: Paul affirms
that when Jesus comes from heaven he will
transform their lowly bodies into bodies like
his glorious one as part of his energizing
ability to subdue and subject the universe to
His authority 3:21
D. Stand Firm in the Lord For The Sake of Harmony and
Unity:112 Paul urges the Philippians, whom he dearly
loves, to stand firm in the Lord by seeking harmony and
unity through helping those in disagreement, having
confidence in the good and able work of the Lord during
difficulties, being reasonable with all people, praying
to God for help, and focusing their thoughts on the
good in the body in the way in which Paul has taught
them through word and example (4:1-9)
1. Exhortation to Stand Firm: Paul urges the
Philippians, whom he loves and longs for as those
who presently bring him joy and will be the source
of his future reward, to stand firm in the Lord by
seeking harmony and unity113 (4:1)
2. Specific Ways to Stand Firm: When Paul urges the
Philippians to "stand firm" he is exhorting them
to seek harmony and unity in the church by helping
those in disagreement, by having confidence in the
good and able work of the Lord during
difficulties, by being reasonable with all people,
by praying to God for help, and by focusing their
thoughts on the good in the body in the way in
which Paul has taught them through word and
example (4:2-9)
a. Helping Those in Disagreement: Paul urges a
true yoke-fellow (perhaps the entire
Philippian church) to help Eudia and Syntche,
who were co-laborers with Paul in the spread
of the gospel along with Clement and others
and who are in the book of life, to live in
harmony with each other114 (4:2-3)
b. Rejoicing: Paul emphatically urges the
Philippians to constantly rejoice in the
Lord115 4:4
c. Being Reasonable: Paul urges the Philippians
to be magnanimous (reasonable)116 with all
people with a sense that the Lord's return is
imminent (near)117 4:5
d. Praying: Paul urges the Philippians not to
worry, but to pray to God for help with
thanksgiving and the Lord will miraculously
resolve tensions (the peace of God) in their
hearts and their thinking 4:6-7
e. Focusing on the Good: Paul urges the
Philippians to focus their thoughts on the
good in the body for peace from God as Paul
has demonstrated to them (4:8-9)
IV. Gratitude Expressed for the Philippians' Generosity:118
Although Paul is clear to express that he was not in dire
need as one who learned to be self-sufficient of the world
because of his dependence upon God, he does affirm the
beautiful partnership that they have had in his afflictions
through their gifts and emphasize that they were pleasing to
God whereupon he prays that the Lord might in return supply
for their physical needs in accordance with His great riches
to the glory of their Father (4:10-20)
A. Praise: Paul, knowing that the Philippians have always
cared for him but were not always able to show it,
expresses great joy in the Lord that the Philippians'
concern for him has once again blossomed119 4:10
B. Disclaimer with Thanks: Paul does not give thanks as
one who was in dire need because he was not since he
had learned to be self-sufficient from the world's ups
and downs through the One who continually infuses him
with strength, nevertheless, Paul does recognize the
beauty in the Philippians becoming partners in his
afflictions 4:11-13
1. Statement of No Need: Paul does not give thanks
as one who was in dire need (in his poverty and
thus needed their help)120 4:11a
2. The Reason is Enabled-Contentment: The reason
Paul did not have dire "need" for help was because
he has learned to be self-sufficient (free from
inner worry, how to cope, aujtavrkh") in every
situation which he might find himself through the
One who continuously infuses him121 with strength-
-whether the situation is one of being humbled122
or abounding, being well-fed or hungry, having
enough or too little123 4:11b-13
3. Thanks for Partnership: Nevertheless, Paul does
recognize the beauty (kalw'") in the Philippians
becoming partners with him in his troubles124
4:14
C. Paul Affirms Partnership: Paul affirms the partnership
that the Philippians have had with him in the ministry
of the gospel since its earliest days in Macedonia, not
to receive more, but out of a desire for them to
receive credit for it from the Lord affirming that
their last gift not only abundantly supplied for Paul,
but was received as a pleasing sacrifice by the Lord
4:15-18
1. Early Partnership: Paul affirms that the
Philippians know as well as he125 that it was they
alone who entered into a partnership with him when
the gospel was in its beginning in Macedonia and
when he was in Thessalonica 4:15-16
2. Paul does not acknowledge the past generosity of
the Philippians in order to receive more, but
because he desires for them to receive credit for
this from the Lord126 4:17
3. Paul officially proclaims that he has received all
that the Philippians have given in full127 being
fully supplied with the gifts through
Epaphroditus, and identifies them as a pleasing
sacrifice to Christ128 4:18
D. Paul Prays for the Philippians: In return for the
Philippians' partnership in Paul's hardships he prays
that God would meet129 their every physical need in
accordance with the marvelous wealth (in glory) in
Christ Jesus giving glory to God their Father for all
of this forever and ever 4:19-20
V. CONCLUSION: Paul concludes his letter to the Philippians by
giving greetings to each saint, sending greetings from the
brothers with him, all of the saints and the imperial
household, and praying that they might experience Christ's
unifying grace (4:21-23)
A. Paul urges the Philippians to give his greetings to the
saints and sends greetings from the brothers with him,
all of the saints, and especially those of the imperial
household 4:21-22
1. Paul urges the Philippians to give his greetings
to every one of the saints130 in Christ Jesus
4:21a
2. Paul sends greetings from the brothers who are
with him, all of the saints and especially those
of the imperial household 4:21b-22
B. Paul prays for grace from the Lord Jesus Christ's to be
with their spirit131 (4:23)
___________________________
1 In a unique fashion Paul includes Timothy with the
descriptions of servant (or more literally slave) by making the
term plural. Perhaps already Paul is emphasizing the theme of
unity in this letter as he affirms that relationships in the
church are those of humble equality (see Hawthorne, Philippians,
pp. 3-4).
2 Paul is not emphasizing their ethical character so much as
their special relationship which is because of their relationship
with Christ Jesus.
3 Note that (1) these could be two groups "bishops and
deacons" or one group "bishops even deacons", (2) Paul does
distinguish them from the congregation, (3) Paul addresses them
second and along with the congregation, and (4) at this time
there is a plurality of both.
The bishops were originally appointed by the apostle and his
companions (cf. Acts 14:23) to in some sense govern, administer,
and oversee the affairs, both material and spiritual, of the
community (cf. Acts 20:28)
The deacons were involved with service and ministering to
others as the heart of their activity caring for the needs of the
poor and sick in the community (Acts 6; Rom. 12:7; 16:1-2; 1 Cor.
12:28). However, these were also significant spiritual leaders
as Philip and Stephen demonstrate in Acts 6--8!
Perhaps Paul includes them in his greeting along with the
saints not so much to honor them as leaders in the church (note
they are mentioned second), but to suggest that they, like he and
Timothy, need to realize that authority also means responsibility
and unity in service. As Hawthorne writes, "How is one to begin
to attack selfishness and disunity? By subtly showing from the
very beginning that in the church seniority and high calling do
not put one Christian leader above another (Paul and Timothy
together are one--they are slaves of Christ Jesus) and that
'church supervisors' are not above serving, but are by virtue of
their office, called to serve (to be diakonoi) ministering to the
needs of their fellows" (Hawthorne, Philippians, p. 13).
4 Although this is a standard greeting by Paul in his
letters, it is particularly applicable here since the Philippians
need to be gracious to one another in order to experience peace
in their congregation.
5 While this certainly refers to their faith and own efforts
of evangelism, it also includes their financial support, and thus
koinwniva, as partners so that he could spread the good news (cf.
Rom. 15:26; 2 Cor. 8:4; 9:13).
6 Note their financial support of Paul (Phil. 4:16; 2 Cor.
11:9; Phil. 4:10,18).
7 This verse is often understood to refer to "God's
redeeming and renewing work" in their lives. However, when tied
to its context of verse 5, the good work is their partnership
with Paul in the Gospel wherein they shared their resources with
him to make its proclamation possible (cf. 2 Cor. 8:6).
8 Paul is certain that the Philippians would never cease
sharing their good gifts to help spread the gospel until the
return of Christ took place.
9 The Greek is ambiguous, "diaV toV e!cein me ejn th'/
kardiva/ uJma'"." It is more probable that they are holding Paul
in affection than that he is holding them in affection since
justification for the way Paul feels about the Philippians has
its basis in their affection for him (cf. Hawthorne, Philippians,
p. 22-23).
10 Grace probably does not refer to general favor (salvation-
grace), but to Paul's apostolic commission to preach the gospel
(cf. Rom. 1:5; 12:3,6; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2).
11 This may well be describing his actual defense before
Caesar rather than a general defense of the Gospel. Paul often
combined the two (cf. Acts 22ff).
12 Perhaps Paul takes this oath as a defense against those
in the church who were not convinced that he had the right to
lead them, or that he loved them.
13 These are the feelings of gratitude, joy and confidence
which he as articulated in verse 3-6.
14 The Greek is, "ejn splavgcnoi" Cristou' jIhsou'." Paul
loves the Philippians with the very emotions of Christ.
15 This of course means that they have not yet reached
absolute maturity.
16 This is to be a discriminating love accompanied by
knowledge and understanding--intellectual and moral insight
concerning the nature of God and wise decisions.
17 All of these terms describe the Philippians in
relationship with others: pure, harmless, and good through the
work of Jesus Christ in their lives which shows the greatness of
God.
18 The "day of Christ" probably refers to the coming
judgment seat of Christ (cf. 1 Cor. 3:10-15).
19 Paul begins this section with the statement, "I want you
to know." This formula seems to direct attention to and gives
important information about the safety, the activities, the
feelings, and so on of the sender (Hawthorne, Philippians, p.
33).
Although this passage is personal, it does not focus
attention upon Paul; rather, it draws attention to his mission
and the progress of the gospel (Ibid.).
20 Not only have Roman soldiers heard the gospel, but he has
brought it before rulers (Felix, Festus, King Herod Agrippa, and
soon Caesar).
21 It does not seem that these were Judaizers since Paul did
not consider their message to be a true expression of the Gospel
(cf. Gal. 1:6-9). They are preaching Christ, but their motives
are wrong. Nevertheless, it is possible that they were working
hard to provide a mediating role between Christianity and
Judaism, so they objected to Paul's stance of "liberty from the
Law." Therefore, they preached their version of Christ and spoke
against Paul.
Other suggestions are that these preachers desired for Paul
to be martyred as a true vocation for an apostle (like Jesus and
Stephen) and were angry that he was appealing to Rome. Or
Perhaps they saw Paul's weakness as a sign of weakness for an
apostle who was to know the triumphant power of Christ
(Hawthorne, Philippians, pp. 37-38).
22 The Greek reads, "ajllaV kaiV carhvsomai." This use of
"but" (ajllaV) moves the letter on to a new topic--"I am glad
Christ is being preached. and in addition I will be glad for
still another reason." (Hawthorne, Philippians, p. 39).
23 One does not know how Paul knows this. Perhaps he is
expressing a confidence based upon God and Scripture in that he
will be saved from his plight and vindicated (cf. the LXX of Job
13:16).
Although the deliverance may have a hint of ultimate
salvation, it seems more probably that Paul has his imprisonment
in mind (cf. 1:24-26).
24 Paul often asked for prayer in his difficulties (cf. Rom.
15:30-31; 1 Thess. 5:25; 2 Thess. 3:1-2; 2 Cor. 1:9-11; Col. 4:3;
Philem. 22).
25 The Spirit will give Paul assistance as he bears witness
to his faith (cf. Mk. 13:11; Matt. 10:20; Lk. 12:12; Acts 5).
26 This title may be just another name for the Spirit. As
Hawthorne writes, "the Spirit who animated Jesus in his human
life and who, in the risen Christ, is the life principle of
believers" (Philippians, p. 41).
27 This unit plays off of the words in 1:20, "whether by
life or death" meaning in all of Paul's life. Paul will now
explain what he meant by this image in an excursus as he thinks
about what would be profitable for himself.
28 Paul is probably making this choice because God has made
it for him in that he expects to be delivered from prison. Paul
is not choosing heaven over earth himself. It is not for him to
choose.
29 Perhaps this conviction grew out of the things he had
learned about problems at Philippi (cf. 2:1-4,14; 4:2-3).
30 This has the sense of doctrine--understanding and
practicing the truth of God (cf. 1:27; 1 Tim. 3:9; 4:1,6; 5:8;
6:10,21; Jude 3).
31 See Philippians 3:3, "Our pride is in Christ Jesus".
32 The transition from discussions about himself to
exhortations to the community is subtle with the use of the term
"only" (Movnon). Immediately one is in a parenetic section.
33 Again, this probably refers to "creed" (e.g., what they
believe; cf. 1 Tim. 3:9; 4:1,6; 5:8; 6:10,21; Jude 3).
34 It is difficult at this stage to identify the opponents
Paul has in view: (1) they could be the Gentiles who persecuted
Paul in Philippi (Acts), but this may not be an adequate
explanation, (2) they could be Judaizers who either resided in
Philippi or came from Thessalonica who were proclaiming a "false
gospel" (cf. Acts 17:1-5, 10-13). If so this would be the same
group against whom Paul speaks in chapter three.
35 Hawthorne seems to be correct when he identifies h@ti" in
verse 28 with th'/ Pivstei in verse 27 (feminine singular;
Philippians, pp. 58-59).
36 Through persecution and ultimately death.
37 Hawthorne is correct when he writes, "Redemptive history
teaches that those who believe the Word of God, who
uncompromisingly speak this Word and unyieldingly live in
accordance with it often pay for their courage and resolution
with their lives--from the ancient prophets to Jesus (Matt. 5:12;
23:29-37; cf. 21:33-46)" (Philippians, p. 60).
For Paul's suffering see Acts 16:16-24; 1 Thessalonians 2:2.
38 This unit is closely tied to the previous one with the
conjunction "therefore" (ou^n) by Paul's repetition of the idea
of harmony as an essential element for Christian community and
their defense of the gospel (cf. 1:27; 2:2).
39 Hawthorne seems to be correct when he writes, "Other
concepts such as humility and self-sacrifice (2:3-4) are added,
not to divert attention away from the fundamental concept of
unity, but to show that unity of spirit flows from humility of
spirit, and self-sacrifice flows from a willingness to restrain
one's own desires in order to satisfy the desires of others"
(Philippians, p. 64).
40 This is emotions, attitudes, and will focused toward
unity (toV aujtoV fronh'te; cf. Rom. 12:16; 15:5; 2 Cor. 13:11;
Phil. 4:2).
41 The term is suvmywcoi perhaps emphasizing the sense of
"with one soul (mia'/ yuch) as in 1:27. As Hawthorne writes,
"the Philippians are to share one soul, possess a common
affection, desire, passion, sentiment for living in harmony..."
(Philippians, p. 68).
42 This is a repetition of Paul from above (e@n
fronou'nte"). As Hawthorne writes, "Paul repeats the same idea
over and over again, hoping that the Philippians will get the
point. Unity is essential for the spiritual growth of the
church, the progress of the gospel and the victory of believers
over their adversaries" (Philippians, p. 68).
43 The preponderance of material on this passage generally
agrees that this was a hymn of the early church. That, however,
is about as far as their congruence extends. Who wrote the hymn,
and how its strophes are to be divided is greatly debated.
Nevertheless, there is a twofold division which can be found
in the passage: (1) that which describes Jesus' humiliation by
his own act [with the first two verbs], and (2) that which
describes God's exaltation of Jesus [with the last two verbs].
There may also be parallels with this hymn and John 13:3-17
(see Hawthorne, Philippians, pp. 78-79).
44 The term for "this" (tou'to) probably looks backwards
rather than forward to the thinking which he has just exhorted
them to have twice in 2:2 (fronei'te).
45 While this hymn has enormous Christological truth, Paul
uses it in this passage as an ethical example for the Philippians
to follow! He is not giving instruction in doctrine so much as
instruction in Christian living by appealing to the conduct of
Christ (cf. also Rom. 15:1-7; 1 Cor. 10:31--11:1; 2 Cor. 8:6-9; 1
Thess. 1:6; 1 Pet. 2:20-21; 3:17-18).
Concerning the point of this hymn Hawthorne writes, "Paul
found it compatible with his own ideas about Christ and precisely
fit to illustrate what he wished to teach the Philippians, namely
that the surest way up is by stepping down, the surest way to
gain for oneself is by giving up oneself, the surest way to life
is by death, the surest way to win the praise of God is by
steadfastly serving others. The Philippians had been acting in a
spirit of ambition, thinking themselves better than others,
believing that they were above serving their fellows, studying
how they might promote themselves and get ahead without giving
adequate attention to the welfare of their neighbor. Christ of
the Christ-hymn, however, challengers every one of these false
values of the Philippians. He becomes, therefore, for Paul the
ultimate model for moral action" (Philippians, p. 95).
46 The preposition ejn emphasizes a sphere in which Christ
existed, or a garment in which Christ was wrapped or clothed (cf.
Luke 7:25). While "form" is elusive of a precise definition
(glory, image, Mode of being, condition or status), it does
express the way in which a thing, being what it is in itself,
appears to our senses (Hawthorne, Philippians, pp. 82-83). It
describes the essential nature or character of God in verse 6 and
of man in verse 7. In verse 6 this may bring us back to "glory"
as a possible explanation (cf. John 17:5).
47 Hawthorne writes, "But contrary to what one might expect,
the true nature of God is not to grasp or get or selfishly to
hold on to things for personal advantage, but to give them up for
the enrichment of all" (Philippians, p. 95).
48 "Himself" is in the emphatic position perhaps emphasizing
that this was voluntary on the part of Jesus.
The views of what He emptied himself of are numerous: (1) of
his glory, (2) of his independent exercise of authority, (3) of
the prerogatives of deity, (4) of the insignia of majesty, (5) of
the "relative" attributes of deity--omniscience, omnipresence,
and omnipotence, et cetera.
Hawthorne suggests that the term can also mean "to pour out"
and that "himself" can be its direct object--Christ poured out
himself, putting himself totally at the disposal of people,
becoming poor that we might become rich (2 Cor. 8:9; Eph. 1:23;
4:10; Philippians, p. 84).
49 He did not "look" like a slave but became a slave as He
took on the nature and characteristic attributes of a slave--He
become a slave.
Jesus entered human life as a slave--a person without
advantage, with no rights of privileges, at the service of all
mankind (Mark 10:45; Luke 22:27) in his mission for God.
50 The term, oJmoiwvmati, has the sense of "likeness,"
"similarity," even "identity;" Christ was in all respects like
other human beings (Heb. 4:15).
51 This is how Jesus was discovered or recognized to be -- a
man!
52 Christ's self-emptying was achieved by becoming what He
was not before; his "emptying" was not by "subtracting from", but
by "adding to".
53 Hawthorne ties this to the argument well when he writes,
"This means that as a man Christ did not strive for some pinnacle
of human achievement. He did not stand where the people of
Philippi apparently stood (cf. v 3)--'not where the battle was
fought for honour, right and credit' (Barth). Instead, his whole
life was characterized by self-surrender, self-renunciation and
self-sacrifice--'he humbled himself becoming obedient unto
death'" (Philippians, p. 89).
54 Jesus set himself to obey God by serving humankind (cf.
Heb. 10:7 with Luke 19:10; Mark 10:45).
The cross was not a natural death, but a degrading
criminal's death.
55 Whereas in the first part Christ was the acting subject
of all the verbs, now in the last half it is God who acts and
Christ is the object.
56 This conjunction means that God's activity was a logical
outcome of Christ's humility. Self humbling leads inevitably to
exaltation (cf. John 13:3-17; Matt. 16:25-26; Phil. 3:7-8).
57 Jesus is not made higher than he was, but is above all
things in a superlative sense even though he was very lowly.
58 This was not in stages as the humiliation was; God in one
dramatic act lifted Christ from the depths to the heights." This
no doubt occurred at the resurrection-ascension (cf. Acts
2:32,33; 5:30,31; Eph. 1:20,21).
59 He not only posses the title of Lord, but he is Lord
(Matt. 28:18; cf. Eph. 1:20-21; Acts 2:36)!
60 While this is a purpose, it is not a guarantee to occur.
Christ has worked that all may choose to submit to Him, but they
will not be forced to do so against their will (cf. Rev. 9:20,21;
16:9,11).
61 This probably includes all beings--angels, men and
demons. Perhaps the phraseology is an expression of universality
through the contemporary perception of a three-storied universe.
62 The One who was completely obedient must now be
completely obeyed.
63 This has the OT sense of God (YHWH; cf. Isa. 45:22-23).
64 Whenever anyone does confess Jesus as Lord, God himself
is pleased, the Father is glorified, his purposes are fulfilled,
his hopes for the world are realized (Hawthorne, Philippians, p.
96).
65 As the imperatives imply, this is still part of the
larger parenetic section of 1:27--2:18.
66 Although verses 12-13 may have a reference to the Christ-
hymn, these imperatives reach back to 1:27--2:5 as Paul addresses
the church's party spirit, selfishness, conceit, pride, and
arrogance.
67 The term is the same in 2:8 and 2:12 (uJpakouvein).
68 See Exodus 15--17; Numbers 14--17; 1 Corinthians 10:10.
69 In addition to the example of Christ in 2:5-11, Paul now
offers himself as an model of one willing to sacrifice his life
in service for the Philippians to emulate.
70 See 1 Corinthians 3; 2 Corinthians 5:10; Philippians
1:10.
71 Hawthorne writes, "In the ancient world sacrifices both
pagan and Jewish were usually accompanied and completed by a
libation of wine poured out either on top of the sacrifice or at
the foot of the altar to honor the deity (2 Kings 16:13; Jer
7:18; Hos 9:4)" (Philippians, p. 105).
72 These are those who will help the Philippians (Timothy
and Paul), and who illustrate self-sacrificing service.
73 It seems that those who are among Paul are unwilling to
interrupt their own present ministries in order to help the
church in Philippi. Paul interprets this as a selfish pursuit of
their own interests rather than the cause of Christ.
74 This information about Epaphroditus is not only given to
inform the Philippians, but to give another illustration of the
self-sacrificing service that is demanded of all Christians which
he has been talking about above (1:28--2:30).
75 Perhaps the Philippians sent Ephahroditus not only with
their gift, but to be a more permanent member of his staff of co-
workers.
76 This might be either for being responsible for
Ephahroditus' well being, or for the state of the Philippians
church since Ephahroditus would be there to help them resolve
their differences.
77 Perhaps Paul is anticipating a negative response to
Ephahroditus' early return. He affirms that there were no
problems, but that Ephahroditus should be honored.
78 The structure of this unit is built around an interchange
between warnings and Paul's life as a model (See Hawthorne,
Philippians, pp. xlix):
(1) Warning against circumcision and pride 3:1-3
(2) Paul's life 3:4-11
(3) Warning against perfection now 3:12-16
(4) Paul's life 3:17
(5) Warning against imitating other teachers 3:18-19
(6) Paul's life 3:20-21
79 The term ToV loipovn could well be used to describe the
end of a letter ("finally," or "in conclusion"), but it may also
mark a transition to a new topic as it seems to here ("and now,"
"furthermore," "well then" cf. 1 Thess. 4:1; 2 Thess. 3:1).
80 This is a major theme of this epistle (caivrete, cf.
1:18; 2:17-18,28; 3:1; 4:4,10).
81 Although one cannot be completely certain, the following
descriptions seem to match a Jewish setting.
82 This was a term which Jews used of Gentiles whom they
thought defiled them. Paul now turns it around upon the Jews who
are defiling with their teaching the pure church.
83 Again this is a play on terms since the Jews considered
themselves to be workers of good by obeying the Law. But their
reliance upon works now is evil against the work of Christ as
they interfere with the role of faith for the Christian.
84 This is another play on words; the covenant through
Abraham which circumcision is spiritually realized through Christ
(cf. Rom. 2:28-29; Col. 3:11). Now their insistence upon
circumcision becomes that which mutilates the body (katatomhv;
peritomhv).
85 See John 4:23-24; Romans 12:1; 1 Peter 2:5.
86 This unit is linked to the previous one through the word
"confidence" (pepoiqovte", vv. 3,4). Paul uses himself as "an
authentic Jew" to be an example of what it means not to have
"confidence" in the flesh. As Hawthorne writes Paul permits,
"the Philippians to understand, not abstractly but concretely,
what it means to consider oneself no longer religious except
through the Spirit, no longer able to boast except in Christ
Jesus, and no longer able to rely on human privilege or
achievement to gain favor with God ..." (Philippians, p. 130).
Paul "boasts" to diminish the status of his opponents by
implicitly faulting them for not being his equal. When he
disparages personal assets he does so as one who has resources
and achievements, but knows that he has nothing without Christ.
87 Paul has abandoned his past "advantages" because they
were the very things which kept him from coming to God (cf. Acts
9).
88 See Romans 6; Galatians 2:19-20. Paul is not saying that
he wishes to suffer martyrdom with Christ, but that he wishes to
know Christ who suffered and died for Him, and therefore, to know
that he has suffered and died in Christ, only to be resurrected
in him to a new and superlative kind of life (cf. Hawthorne,
Philippians, p. 123-144).
89 This term, summorfivzesqai, is similar to the vocabulary
in Romans 6:5,8; cf. also 6:10-11; Eph. 2:5
90 Paul does not doubt that he will be resurrection, but he
is expressing a humility which is dependent upon the Lord's grace
and mercy. As Hawthorne writes, "Thus it is, in a deep sense of
humility and trust, of expectation and hope, that Paul looks
forward to the future and to his own bodily resurrection from
among the dead" (Philippians, p. 148).
91 Paul is continuing his emphasis upon knowing Christ from
the above verses as he describes the reality that no one (not
even he) can know Christ fully in this lifetime. Nevertheless,
he will continue to pursue Him as a runner toward a prize.
However, the passage may also be a warning against the Jewish
false-teachers who affirmed that a person who has been
circumcised and is true to the Law can reach perfection (cf.
Rigaux, NTS 4[1957-58]: 237-262]). Hence, Paul is reminding the
Philippians that such perfection cannot be attained apart from
knowing Christ and apart from the resurrection at the last day
(cf. 3:21).
92 While this may have the sense of being chosen by Christ
for a specific task (Gal. 1:15-16; 4:9; cf. Amos 3:2), it
probably refers to his Christ-encounter on the Damascus road when
Christ laid his hand upon him setting him in a new direction (cf.
1 Cor. 15:8-10).
93 If this is not true for the apostle Paul, then it is
probably not true for others.
94 These are probably the very things he has previously
discussed--his former assets which became his liabilities (e.g.,
his zeal for Judaism at the expense of Christ's church).
95 This is the post at the end of the race upon which the
runner fixes his attention . Hawthorne suggest that, "since it
originally was intended to give direction to the runner and
incentive to his flagging energies, one might guess, then, that
Paul meant by skopov" anything or anyone that kept the believer
from straying from the course of the Christian life, or from
slackening in his moral strivings" (Philippians, p. 154).
96 "The prize of the upward call" need not be appositional,
meaning that the "prize" is identical with God's "call." It
could be an allusion to the call in the Olympian games where the
victor's name, his father's name, and his country were announced
or called out whereupon he received a palm branch (cf. G. Glotz,
"Hellenodikai," in C. Daremberg and E. Saglio [eds.], Dictionaire
des antiqu‚s et romaines [Paris: Hachette, 1900-1963] 3,2,60-64;
cited in Hawthorne, Philippians, p. 154).
Paul is awaiting God's calling of his name, and to receive
the praise which is contained in Christ Jesus.
97 In a touch of irony, since Paul has already clearly
stated that he was not prefect in his comprehension of Christ
(cf. 3:12), Paul exhorts those who suppose they have reached
perfection to nevertheless take the following view of things
(e.g., forgetting the past and pressing on toward the goal).
Christian perfection only consists of a constant striving for
perfection). What is important is not what I have become, but
what I am becoming (Luther).
98 This is a good verse for the doctrine of illumination
(cf. also Eph. 1:18-19: "I pray that the eyes of your heart may
be enlightened, so that you may know what is the hope of His
calling, what are the riches of the glory of His inheritance in
the saints, and what is the surpassing greatness of his power
toward us who believe").
99 The Greek is plhVn --a term meant to break off the
discussion meaning "in any case".
100 This term is again emphasizing harmony and mutual
cooperation in spite of the differences which exist.
101 This verse may be transitional between warnings against
the belief that one can be perfect now (3:12-16) and against the
belief that external rituals can be a means of grace (3:18-19).
Paul is presenting his life as an example of striving toward
greater moral endeavors.
102 This would be people like Epaphroditus (2:25-30).
103 This is the strongest hint that these are unbelievers.
They are opposed to the belief in salvation through the crucified
and resurrected Christ.
104 Paul is probably weeping because he now knows that these
Judaizers will probably never change nor abate their hostility
toward him and his gospel message.
105 See 3:2 for a similar description of these enemies of
the cross.
There are many suggestions for the identity of these false
teachers whom Paul does not name: (1) Jewish Christians, (2)
heathen who opposed the Christian gospel, (3) antinomian
Christians, (4) Christians with gnostic tendencies, (5)
Christians who were willing to deny Christ in the time of
persecution and the threat of martyrdom, (6) Christians who
refused to recognize the decisive eschatological nature of the
Cross and Resurrection of Christ, (6) the same group addressed in
3:12-16--Jews who were ardent propagandists seeking to win
converts to their religion in every part of the world. This last
group may be the best choice, and I would identify them as
unbelieving Judaizers.
106 Because they are enemies of the cross of Christ there is
no other way for them than destruction.
107 These false teachers worked so hard at performing their
religious practices that they made them their god.
108 See Colossians 2:16,20-21,23; cf. Heb. 9:10; Mark 7:1-
16.
109 Hawthorne notes well the significance of Paul's
descriptions in this verse: "What makes this section so poignant
is that Paul takes the most exalted religious and ethical
austerity of those he would warn against and describes it in
terms which, if found in any other context, would have to be
understood as a description of the basest of bodily sins. But
this is intentional. That is precisely how Jewish piety 'really
does look, seen from the standpoint of the preaching of the
cross.... Of course Paul is speaking of depravity, but the fact
that he brands as depraved those who, bypassing the cross of
Christ and bypassing faith and its righteousness, call for
holiness and cleanness--that he drags their glory in the mire (he
may well and truly do it, after having done exactly the same with
his won glory in vv 7-9)--that is the bitter point of vv [18-19]'
(Barth)" (Philippians, pp. 167-168).
110 Since the false teachers became so engrossed with their
religious ritual (earthly things), they lost any ability to look
up to God who was the essence behind the symbols (cf. Col. 3:2).
111 This may also have been an early hymn in the church as
with 2:6-11. It is given in contrast to the description of the
false teachers. Unlike the false teachers who were a Jewish
colony of the Roman empire on earth, Christians are a colony of
heaven on earth. Christians are not earthly-minded, but look
toward their future redemption through Christ (see especially
Hawthorne, Philippians, pp. 169-170).
112 Paul is now making a transition from the polemical
portion of this unit to the close of this unit with exhortations,
expressions of gratitude, words of farewell, and so on.
113 "Harmony" and "unity" are the content of what follows in
his commands which are themselves the content of the term "thus"
or "this" (ou@tw").
114 Perhaps their division threatened the unity of the
church as people were taking sides.
115 Paul is not urging them to always "put on a happy face"
even in times of mourning, but to have confidence in God's good
and able working even during difficult times.
116 The term is ejpieikeV" describing a "sweet
reasonableness" as opposed to a "strict justice" which overlooks
people for the "letter of the law". It is descriptive of one who
does not demand his "full rights" (cf. 1 Tim. 3:3; Titus 3:2; 1
Pet. 2:18; James 3:17). Perhaps Paul has in mind enduring
harassment of the false teachers whom he has just described.
117 The sense could be that one should be reasonable because
the Lord is close by, present to aid and give assistance, but the
sense is to probably to endure because the Lord is about to
return resulting in deliverance, future reward and the judgment
of evil (cf. 1 Cor. 16:22; Heb. 10:24-25; James 5:8; Rev. 1:7;
3:11; 22:20; cf. 2 Thess. 1:7-8).
118 Paul may have saved this discussion of the Philippian
gift until the end of the letter because of its delicate nature.
Although Paul affirmed his right as an apostle to receive support
from the churches, he often emphasizes his policy of not
receiving support from the churches so that he might provide the
gospel without charge (cf. 1 Thess. 2:9; 2 Thess. 3:8-9).
Therefore, Paul now writes a, "careful reply that combined
cautious gratitude with a gentile but firm demand that they not
henceforth infringe on his own self-reliance.
The very structure of this section makes clear what has just
been said. It exhibits a nervous alternation back and forth
between Paul's appreciation on the one hand (vv 10, 14-16, 18-
20), and his insistence on his own independence and self-
sufficiency on the other (vv 11-13, 17)" (Hawthorne, Philippians,
p. 195; cf. also Buchanan, EvQ 36 [1964]: 161-163; Glombitza,
NovT [1964-65]: 135-141).
119 For some reason there was a lack of communication by the
Philippians to Paul for a period. But now they have expressed
their concern for him again--probably through the gift which
Epaphroditus brought (4:18).
120 Paul is thankful for their truly Christian deed of
sacrificial self-giving love (cf. 2 Cor. 8:5), and not because of
his need.
121 The "all things" of "I can do all things" does not speak
of "everything" so much as both the good and bad situations which
he has just described above.
The paradox is that the secret of Paul's independence was
his dependence upon Another--Christ!
122 See Paul's model, Christ (2:8).
123 Paul is expressing an independence of the world through
his dependence upon God!
124 This is very close to a "thank you" (cf. Acts 10:32; 2
Pet. 1:19; 3 John 6).
125 That Paul even needs to say this is a hint that the
Philippians sensed a faint rebuke in their giving. But Paul did
not wish to offend them. Therefore, he does emphasize their
partnership with him.
126 See 2 Corinthians 9:8-11; Luke 19:11-27.
127 This is technical accounting language. Hawthorne
translates this, "Here, then, is my receipt for everything you
have given me" (Philippians, p. 193).
128 Although they were given to Paul, Christ is ultimately
the one who receives them (cf. Matt. 10:40-42; 25:31-40; Acts 9:3-
5).
129 This is probably an aorist optative (plhrwvstai); see
Hawthorne for support (Philippians, p. 208).
130 Perhaps Paul does not mention anyone in particular in
order to emphasize their equality--they were each equally dear to
him.
131 Paul writes, "your spirit" (pneuvmato" uJmw'n) in order
to emphasize the unified spirit which he desire for the church to
have.
©1996 David Malick, http://www.bible.org. Anyone is free to reproduce this
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