Eph 1:1

See Lesson, Paul the man.

See Lesson, Paul’s ecclesial letters.

See Lesson, Eph, overview.

The seven signs of a believer in Paul’s letter to the Ephesians: 1. The unity of the Spirit — itself seven pillars (Eph 4:4-6); 2. The work of the ministry (Eph 4:11,12); 3. Walking in love and light (Eph 5:1,2,8); 4. Submissive wives and loving husbands (Eph 5:27-33); 5. Obedient children and caring fathers Eph 6:1-4); 6. Faithful servants and kind masters (Eph 6:5-9); and

7. The whole armor of God — seven-fold (Eph 6:13-18).

The ecclesia as a temple (Eph 2:21,22), a body (Eph 1:22,23; 4:15), a bride (Eph 5:25-32). Divine indwelling, mutual cooperation, and submissive loyalty.

The ecclesia: its origin (Eph 1), its construction (Eph 2), and its function (Eph 3).

AN APOSTLE: Gal 1:15-17.

THE SAINTS: Gr “hagios”, the holy ones! (Always appears in the plural in the NT: no individual is spoken of as a “saint”, singular; but all believers are “saints”, collectively, in Christ!) As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

“The epistle to the Ephesians is an exposition of the origin and life of the saint. It is a portrait of a people so busy ministering to the needs of others that they have neither the time nor the desire to think of themselves, They are a blessed people! Paul was so filled with the majesty of this conception of the saint that he accepted his trials thankfully because his Lord had done him so great an honour to call him to be his minister. He realized the magnificence and the power of the call of the saints and he knew no prize of this life could compare with the honour of the saint. So whether we be bounding with the glow and energy of health, or helplessly chained to a bed of sickness; whether we have the comfortable possessions of this world, or little more than the widow’s mite; whether we be young or old, brother or sister, let us rejoice in our call as saints and strive to radiate the spirit of the Father’s purpose in us, that we may continue to work in whatever way we can in our preparation for the coming of Jesus” (MPS 14,15).

IN EPHESUS: Not in many early mss. This letter contains no personal salutations, which might be expected for an ecclesia so familiar to Paul. Was this a general epistle, sent esp to Laodicea (Col 4:16), expounding the “riches” in Christ (ct Rev 3:17)? [SB 14:129-131].

THE FAITHFUL: Those who show faith, and those who have fidelity. Trustful and trusty (CEph 13).

Eph 1:3

WHO HAS BLESSED US… WITH EVERY SPIRITUAL BLESSING IN CHRIST: “We may have as much of God as we will. Christ puts the key of the treasure-chamber into our hand, and bids us take all that we want. If a man is admitted into the bullion vault of a bank and told to help himself, and comes out with one cent, whose fault is it that he is poor?” (MacL).

Eph 1:4

FOR HE CHOSE US IN HIM: See Mar 13:20; Joh 15:16,19; 1Co 1:27; Jam 2:5; 1Pe 2:3-9.

BEFORE THE CREATION OF THE WORLD: Demonstrating that the choice of the Gentiles was not an adjustment or afterthought.

Eph 1:5

PREDESTINED: “Pro-orizo” = to set out in advance, as one might see the horizon stretched out in the distance.

ADOPTED: Severing all past connections; a new creation; a new family; cancellation of debts; right to the inheritance. Adoption: both present (Rom 8:15; Gal 4:5) and future (Rom 8:23).

We are “sons of God” by adoption. If we belong to Christ, ie, if we are his “offspring” (ie, Isa 53:10; Psa 22:30,31), then we likewise belong to God, as His dear children (Rom 8:16-23). Think of it in terms of the genealogies of Jesus: According to Mat 1, Jesus is the 42nd generation from Abraham, and that would make each of us the 43rd generation! According to Luke 3, Jesus is the 77th generation from Adam, and that makes us, by the same kind of reckoning, the 78th generation! And Adam was “born of God”, although plainly in a different way than was Jesus… so there’s a relationship to God through Adam too, although perhaps not so lovely! Remember, Adam was created “in the image and likeness” of God (Gen 1:26; 5:1), but by the time he sinned, his son was born in Adam’s (fallen) image (Gen 5:3), which was something different, sadly. But then… best of all: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth” (Joh 1:12-14). Because Jesus was (and is) Son of God [the Word made flesh: Joh 1:14!], we are “sons (and daughters!) of God” too [because His “Word”, planted in our minds and hearts of flesh, caused us to be “born from above”]! Jesus is — on his father’s side — the FIRST generation from God! And we are… only… the 2nd generation! Think of it as being heir to a vast fortune. On one side of our family, each of us is the 43rd lineal descendant, and heir of the world promised to Abraham (Rom 4:13). But… on the other side of the family, we are — each one of us — a specially beloved grandson or granddaughter of Almighty God. Between the two, I’d say we’ve got it made!

HIS PLEASURE: Isa 53: “The pleasure of the LORD shall prosper in his hand” (AV).

Eph 1:6

THE ONE HE LOVES: The “Beloved”, or David: cp Eze 34:23,24; 37:24.

HIS GLORIOUS GRACE, WHICH HE HAS FREELY GIVEN US IN THE ONE HE LOVES: “What a state of privilege! It includes our justification before God, but the term acceptance in the Greek means more than that. It signifies that we are the objects of divine complacence, nay, even of divine delight. How marvellous that we, mortals, sinners, should be the objects of divine love! But it is only ‘in the beloved.’ Some Christians seem to be accepted in their own experience, at least, that is their apprehension. When their spirit is lively, and their hopes bright, they think God accepts them, for they feel so high, so heavenly-minded, so drawn above the earth! But when their souls cleave to the dust, they are the victims of the fear that they are no longer accepted. If they could but see that all their high joys do not exalt them, and all their low despondencies do not really depress them in their Father’s sight, but that they stand accepted in One who never alters, in One who is always the beloved of God, always perfect, always without spot or wrinkle, or any such thing, how much happier they would be, and how much more they would honour the Saviour!… Thou lookest within, and thou sayest, ‘There is nothing acceptable here!’ But look at Christ, and see if there is not everything acceptable there. Thy sins trouble thee; but God has cast thy sins behind His back, and thou art accepted in the Righteous One. Thou hast to fight with corruption, and to wrestle with temptation, but thou art already accepted in Him who has overcome the powers of evil” (CHS).

Eph 1:7

REDEMPTION THROUGH HIS BLOOD: Deliverance through faith in shed blood of Jesus: Rom 3:25-27; Col 1:14; Rev 1:5. No remission without blood: Heb 9:22.

REDEMPTION: “Apolutrosis” = to be bought away from. See Lesson, Redemption.

Despite all the analysis of “redemption” in the NT, the simple truth of the transaction is contained in the key passages that equate redemption with the forgiveness of sins (Eph 1:7; Col 1:14). What has been forgiven cannot also be paid for. The sacrifice of Christ, the culmination of a life of perfect obedience and dedication, was the price paid for our salvation. That is to say, it was necessary that Christ give himself as a suitable basis for the declaring of God’s righteousness in offering mercy to sinners. But God’s offer requires a corresponding “payment” on the part of those who would accept it. Since they are to be redeemed out of death, they must repudiate that which brought death, which is the world and sin (Rom 6:1-7, for example). They must live sober and godly lives, repudiating all iniquity, as a special people belonging exclusively to God (Tit 2:14).

THE FORGIVENESS OF SINS: “Could there be a sweeter word in any language than that word ‘forgiveness,’ when it sounds in a guilty sinner’s ear, like the silver notes of jubilee to the captive Israelite? Blessed, for ever blessed be that dear star of pardon which shines into the condemned cell, and gives the perishing a gleam of hope amid the midnight of despair! Can it be possible that sin, such sin as mine, can be forgiven, forgiven altogether, and for ever? Can the load of guilt be uplifted, the crimson stain removed? Can the adamantine stones of my prison-house ever be loosed from their mortices, or the doors be lifted from their hinges? Jesus tells me that I may yet be clear. For ever blessed be the revelation of atoning love which not only tells me that pardon is possible, but that it is secured to all who rest in Jesus. What joy is this! What riches of grace does free forgiveness exhibit! To forgive at all, to forgive fully, to forgive freely, to forgive for ever! Here is a constellation of wonders; and when I think of how great my sins were, how dear were the precious drops which cleansed me from them, and how gracious was the method by which pardon was sealed home to me, I am in a maze of wondering worshipping affection” (CHS).

Eph 1:10

TO BRING ALL THINGS… TOGETHER: See Psa 8; Heb 2:14,15; 1Co 15:24-28; Gen 1:28.

IN HEAVEN: The heavens = holy and most holy, position of divine favor. Here = Jews, in ct those on earth — ie Gentiles (cp Eph 1:3,20; 2:1-3,6,11-17; 3:6).

Eph 1:11

CHOSEN (MADE HEIRS): KJV has “have obtained an inheritance”: Jos 11:23; 13:27,28; 18:8-10; Act 13:19.

ACCORDING TO THE PLAN OF HIM WHO WORKS OUT EVERYTHING IN CONFORMITY WITH THE PURPOSE OF HIS WILL: “Our belief in God’s wisdom supposes and necessitates that He has a settled purpose and plan in the work of salvation. What would creation have been without His design? Is there a fish in the sea, or a fowl in the air, which was left to chance for its formation? Nay, in every bone, joint, and muscle, sinew, gland, and blood-vessel, you mark the presence of a God working everything according to the design of infinite wisdom. And shall God be present in creation, ruling over all, and not in grace? Look at Providence! Who knoweth not that not a sparrow falleth to the ground without your Father? Even the hairs of your head are all numbered. God weighs the mountains of our grief in scales, and the hills of our tribulation in balances. And shall there be a God in providence and not in grace? Shall the shell be ordained by wisdom and the kernel be left to blind chance? No; He knows the end from the beginning. He sees in its appointed place, not merely the cornerstone which He has laid in fair colours, in the blood of His dear Son, but He beholds in their ordained position each of the chosen stones taken out of the quarry of nature, and polished by His grace; He sees the whole from corner to cornice, from base to roof, from foundation to pinnacle. He hath in His mind a clear knowledge of every stone which shall be laid in its prepared space, and how vast the edifice shall be, and when the top-stone shall be brought forth with shoutings of ‘Grace! Grace! unto it.’ [Zec 4:7] At the last it shall be clearly seen that in every chosen vessel of mercy, Jehovah did as He willed with His own; and that in every part of the work of grace He accomplished His purpose, and glorified His own name” (CHS).

Eph 1:13

SEAL: Sealing: a mark of (1) validity and genuineness; (2) property, and/or (3) destination (CEph 32). See Rev 7:3-8.

Eph 1:14

A DEPOSIT: “Earnest” (KJV); down payment.

UNTIL: That is, “in prospect of”.

REDEMPTION: “Apolutrosis” = to be bought away from. See Lesson, Redemption.

GOD’S POSSESSION: That is, the saints: Exo 19:5; Deu 14:2; Psa 135:4; Mal 3:17; 1Pe 2:9.

Eph 1:16

REMEMBERING YOU IN MY PRAYERS: “We have a great and continuing duty to our brethren and sisters, and that is the duty of fervent prayer for them — not meaninglessly by habit and rote as a group, but thoughtfully and individually, one by one, entering into the joys and sorrows of each. Paul said to several ecclesias– ‘We give thanks to God always for you all, making mention of you in our prayers.’ And his greetings show personal remembrance and care for individuals as such. His mind was ALWAYS filled with the things of God and of God’s people. Until we have achieved the same “mind of Christ,” we are not fully on the Way of Life” (GVG).

Eph 1:17

THE GLORIOUS FATHER: Or, “Father of THE glory”, ie Father of Christ. To Israel pertained the glory (Rom 9:4; Eze 43:2-4; Joh 1:14; 2Co 4:6). Ark and cherubim, found in Tabernacle, glory to Moses. Future promise of glory: 1Th 2:12.

“Our Father in heaven” (Mat 6:9); “Father of glory” or “glorious Father” (Eph 1:17); “Father of compassion” (2Co 1:3); “Father of spirits” (Heb 12:9); “Father of the heavenly lights” (Jam 1:17); “a Father to you” (2Co 6:18); “the Father of our Lord Jesus Christ” (Rom 15:6).

Eph 1:18

IN ORDER THAT YOU MAY KNOW: Many men are very “wise”, who know nothing of such things: Mat 11:25; 1Co 2:14.

THE HOPE TO WHICH HE HAS CALLED YOU: See Act 26:6; 28:20.

Eph 1:19

See Eph 3:7; Col 1:29; 2Pe 1:3; 2Co 4:7.

Eph 1:20

See VL, Christ’s resurrection, reality.

Eph 1:21

Terms used of worldly political rulers (Luk 12:11; Tit 3:1; Eph 3:10; 6:12; 1Pe 3:22).

Eph 1:22

HEAD OVER… THE CHURCH: Eph 4:16; 5:23; Col 1:18; 2:19.

Eph 1:23

FULNESS: Joh 1:16; Col 2:10.

FILLS EVERYTHING: “Is being fulfilled” (cp Rom 11:25). “God all in all” (1Co 15:27,28). “We must fill our mind with God’s Word, and fill our life with His character and actions. If we are content in our low animal way to do less than this, then we do not really care very much about Him, and we can hardly expect Him to care very much about us. His conception of love is totality: He is willing to give it — and He requires it of all who would be associated with Him” (GVG).

Eph 4:2

Following the example of Christ: Phi 2:3-8.

GENTLE: See Lesson, Gentleness.

BEARING WITH ONE ANOTHER IN LOVE: Humility is stressed again here, and a rider is added — to achieve this aim, we need to “forbear one another in love”: Isa 57:15; 61:1-3; Mat 11:29; Col 3:12,13; James 3:15-18.

Eph 4:3

UNITY: Between Jew and Gentile: Eph 2:16,17.

Eph 4:4

Vv 4-6: See Lesson, Eph summary of faith.

ONE BODY: See Eph 1:23; 2:15,16. The church is not an organization, but an organism. It is alive. It has a life of its own.

ONE SPIRIT: See Eph 2:18.

ONE HOPE: Eph 1:18.

Eph 4:5

ONE LORD: 1Co 8:6,12.

ONE FAITH: Eph 4:13.

Eph 4:8

THIS IS WHY IT SAYS: “WHEN HE ASCENDED ON HIGH, HE LED CAPTIVES IN HIS TRAIN AND GAVE GIFTS TO MEN”: A citation of Psa 68:18. Several of Paul’s phrases indicated that, in quoting Psa 68, he was also acutely aware of the wilderness-journey allusions there. “Unto every one of us was given grace according to the measure of the gift of Christ” (v 7). Here “grace” (chares) is certainly used in the sense of ‘a gift of the Spirit’ (as in a good many other places). “Wherefore it [Psa 68] saith, When he [Christ] ascended on high, he led captivity captive” — that is, he brought into a much lighter bondage (Mat 11:28,29) those who had been the captives of sin (see the meaning given this phrase in Jdg 5:12). This he did, in the ultimate sense, by destroying the devil (the power of sin) and by becoming the firstfruits of the dead (Heb 2:14,15; 4:15; 1Co 15:20 — cp Col 1:18). The gifts, almost an ecstatic experience, were an open proof of the light and joyful character of this new service. The parallel with Num 11 needs to be borne in mind: There the Angel of the Covenant “came down in a cloud… and took of the Spirit that was upon Moses, and gave it unto the seventy elders” (Num 11:25). That phrase “came down” is the idiomatic way of describing a “theophany”, and in the same way “ascended” means not only an actual ascension to the presence of God but also is the now obvious idiom for the end of a theophany (Psa 47:5n). The theophany in Christ began when he “descended (here is the idiom) into the lower parts of the earth”; this latter phrase means the lower parts, even the earth (Psa 139:15 shows this to be a prophecy of the birth of Christ; cp Luk 1:35). “Descended first” emphasizes that if ascended means God-manifestation concluded, then descended is the appropriate phrase to describe Xt’s open exhibition among men of the character and purpose of his Father (Joh 7:16; 10:36,37; etc). This was fully achieved in his ministry. This great work having been achieved, Jesus after his resurrection “ascended far above all heavens… that he might fill all things” (cp 1Ti 3:16: “received up into glory”). Here are two more phrases borrowed from the wilderness experience of Israel. When the covenant was ratified at Sinai, the seventy saw a vision of God enthroned: see Exo 24:10. This was the Almighty enthroned “above the heavens” (the sky). In his ascension Jesus lit shared not only the personal presence but also the status of the Father (Phi 2:9-11; Eph 1:22). And as “the glory of the Lord filled the tabernacle” at its consecration (Exo 40:34), so after his ascension did the gifts of the Spirit “fill all things in the church”.

Eph 4:13

Examples of personification: riches (Mat 6:24); sin (Joh 8:34; Rom 5:21; 6:16); spirit (Joh 16:13); wisdom (Pro 3:13-15; 9:1); Israel (Jer 31:4,18); people of Christ (Eph 4:4,13; 5:23; Rev 19:7; 1Co 12:27; 2Co 11:2; Col 1:18,24).

Eph 4:15

GROW UP: “Be a ‘man of God’ — externally and internally: to the world, and to yourself. Bring everything you do into harmony with this holy pattern. Make it your life’s goal and ideal. Eschew everything that is inconsistent with it. Be real, and solid, and genuine all through. Man is not true man at all, unless he becomes a man of God. This is his divinely intended glory and destiny. Grow up unto God — this is the purpose for which we are given the wonderful gift of life. Keep growing, keep learning, keep developing. So many are content to stop growing, and to just vegetate — to be childish and ignorant and immature all their lives. It is a tragedy, when the human mind and character have such incredible potentials for divine development” (GVG).

Eph 4:18

“Strangers from the covenants”: Eph 2:12,13; Psa 49:20; Rom 1:28; 2Co 3:14,15; 4:3,4.

Eph 4:22

Vv 22-24: See Article, “Old man” and “new man”.

Eph 4:23

TO BE MADE NEW IN THE ATTITUDE OF YOUR MINDS: // Col 2:12; 3:1,9. “Lift up your mind to God. Naturally it is low and animal and fleshly, like the beasts of the field. Clean out the things that hold it down. Fill it with things that will raise it up. The higher you go, the further you can see — the broader the view, the more glorious the prospect. Most minds are in narrow ditches of their own making: hemmed in by the humdrum immediate present: the passing, meaningless, animal things — self-created problems and frustrations. Lift your sights. Lift your heart. Lift your mind to glory and eternity. The mind of man is the most marvelous thing in God’s creation. Man was designed to fill his mind with God, to be a divinely reflecting vessel of beauty and glory and honor. What tragic failure! What lost potential! But the Divine Plan will work out at last, and a small, faithful, purified remnant of mankind, wise in their generation, will attain divine glory” (GVG).

Eph 4:24

AND TO PUT ON THE NEW SELF: “It is a vain effort to try to exorcise the evil only. Character is not a negation” (cp Mat 12:45; CEph 102), nor a vacuum.

Eph 4:25

ALL MEMBERS OF ONE BODY: A single body must work in harmony with itself.

Eph 4:26

Citing Psa 4:4.

ANGER… ANGRY: Both from root “orge”: a cold anger of policy, not of emotion (ie “thumos”).

DO NOT LET THE SUN GO DOWN WHILE YOU ARE STILL ANGRY: “Let your anger set with the sun and not rise again” (Irish proverb). “Suppressing a moment of anger may save a day of sorrow” (American proverb). “All time spent angry is time lost being happy” (Mexican proverb). “Any person capable of angering you becomes your master; he can anger you only when you permit yourself to be disturbed by him” (Epictetus).

Eph 4:27

Thus “devil” (v 27) = “anger” (v 26). Do not give any adversary an occasion to find fault with you.

Eph 4:28

HE WHO HAS BEEN STEALING MUST STEAL NO LONGER, BUT MUST WORK, DOING SOMETHING USEFUL WITH HIS OWN HANDS, THAT HE MAY HAVE SOMETHING TO SHARE WITH THOSE IN NEED: “Great achievements are nearly always preceded by great aspirations. Behind every piece of good work there is a thought, an intention, a desire, an ambition for something of the best. Ambition is defined as a desire for achievement or distinction. It means a desire to discover and develop individual talents to the best possible advantage, but it is a definition which needs qualification. The best possible advantage must always mean an advantage which is in harmony with God’s will and never against it. The best must always mean that which advances the purpose of God and never hinders it. Ambition which is selfish is ungodly and dangerous. A man driven by it will covet success without reference to who is harmed in the process; he will seek his triumph indifferent to the fate of others.

“By contrast this helps in understanding the nature of true ambition. It is not a lonely and selfish thing. It ought not to exist in isolation. Those who live in the atmosphere of the gospel must recognize that their way of life is constantly being regulated and conditioned by their relationship to others. The success of the individual is not mainly for the individual’s sake, it is for the realization of the common good. Its objective ought to be usefulness in the cause of bringing good to others, the development of ability in order to serve rather than to amass. Even when men with right ambition amass anything for themselves, the same principle applies; said Paul of one who had sought his living in the wrong way, ‘Let him labour, working with his hands the thing which is good that he may have to give to him that needeth’ (Eph 4:28). Gaining to give is better than gaining to keep, judged by the gospel. In 1Co 12 Paul emphasizes that honours, ambitions and gifts in the church of Christ are not to be coveted for the sake of individual fame and satisfaction, but for the glory of God and for the blessing of the church in all its needs. They are for attaining the good of the whole through the capacities and abilities of each member. Consecrated ambition consists in being lured by the prospect of helping God’s other children who are in need.

“What is true on the highest level is true also on the lower level of daily work. If there is no love in ambition it is a perilous thing. If it is motivated by a desire to achieve the best in order to confront the worst; to equip in order to sustain: to gather in order to give, then it will stand the test, measured by the Word of God. Such ambition will become an inspiration: an inspiration to work for others and for God. The ambition which is selfish, ruthless and loveless is a curse deadly and destructive, utterly out of harmony with the gospel of the Kingdom of God. The ambition of Jesus Christ, the King, is the establishment of God’s Kingdom in the earth. For those who have committed themselves to his cause and given him their allegiance, all smaller ambitions ought to be dominated by the ambition of the King” (DG).

Eph 4:29

// Col 3:8; 4:6.

Eph 4:30

DO NOT GRIEVE THE HOLY SPIRIT OF GOD: God can be grieved! “In all their affliction He was afflicted” (Isa 63:7-10).

REDEMPTION: “Apolutrosis” = to be bought away from. See Lesson, Redemption.

Eph 4:31

BRAWLING: Outcry, shrieking, screaming. “Clamour” (KJV): “the loud recriminations of the embittered soul” (CEph 109).

Eph 3:1

FOR THIS REASON: See same phrase in v 14; the prayer, begun here, is concluded in v 14…

Eph 3:6

Co-heirs, co-members, co-partners! See Col 1:25-29.

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of saints (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

The aspects of fellowship: fellow-heirs (Eph 3:6); fellow-soldiers (Phi 2:25); fellow-helpers (3Jo 1:8); fellow-workers (Col 4:11); fellow-servants (Rev 6:11); fellow-prisoners (Rom 16:7); fellow-laborers (Phi 4:3); fellow-citizens (Eph 2:19).

Eph 3:8

Paul’s changing self-image: (1) an apostle (Gal 1:1; etc), (2) least of the apostles (1Co 15:9), (3) less than the least of all the saints (Eph 3:8), (4) worst of sinners (1Ti 1:15). As Paul drew nearer to Christ, so his self-esteem decreased.

I AM LESS THAN THE LEAST OF ALL GOD’S PEOPLE: “The apostle Paul felt it a great privilege to be allowed to preach the gospel. He did not look upon his calling as a drudgery, but he entered upon it with intense delight. Yet while Paul was thus thankful for his office, his success in it greatly humbled him. The fuller a vessel becomes, the deeper it sinks in the water. Idlers may indulge a fond conceit of their abilities, because they are untried; but the earnest worker soon learns his own weakness. If you seek humility, try hard work; if you would know your nothingness, attempt some great thing for Jesus. If you would feel how utterly powerless you are apart from the living God, attempt especially the great work of proclaiming the unsearchable riches of Christ, and you will know, as you never knew before, what a weak unworthy thing you are” (CHS).

Eph 3:9

ADMINISTRATION: Koinoneo = fellowship. Association with Christ, ie in continuing to preach gospel. Some mss have: “oikonomia” = economy, dispensation.

Eph 3:14

FOR THIS REASON: The conclusion of prayer begun in v 1.

Eph 3:15

The family in “heaven” = angels! Cp Job 38:4-7; Eph 1:10; Rev 5:11; Mat 26:53; Heb 12:22. God’s “family” includes both angels and men!

Eph 3:17

Cp Moses’ words in Deu 32:12-14.

Vv 17-19: “Every phrase here had reference to the sanctuary of God. The word ‘dwell’ describes the saints as the dwelling-place of God. ‘Grounded’ makes reference to both tabernacle and temple (eg 1Ki 5:17). The three dimensions are the measures of the Holy of Holies — but ‘height’ is also ‘depth’, because the purpose of the sanctuary is a two-way traffic: ‘angels of God ascending and descending upon’ a mercy seat, which is ‘the Son of man.’ The idea that the life in Christ leads on to the addition of new spiritual faculties, both here and hereafter (Rev 21:1-5), is suggested by ‘the love of Christ, which passeth knowledge’. And ‘filled with all the fulness of God’, was what happened when ‘the glory of the Lord filled the tabernacle’ (Exo 40:35), and the temple of Solomon (2Ch 5:14), and the temple described by Ezekiel (Eze 43:4) and Isaiah (Isa 4:5,6; 60:1), and esp the New Jerusalem (Rev 21:11,22,23)” (WRev).

Eph 3:18

WIDE AND LONG AND HIGH AND DEEP: Four dimensions, not three! High (heaven) and deep (grave, and resurrection from grave). Cp also the Most Holy Place.

Eph 3:19

All that God is, they must try to be!

THIS LOVE THAT SURPASSES KNOWLEDGE: “When we begin to know [this], we shall find ourselves beginning to be able to do what he commands, even when it goes against the grain. We shall be able to do good to them that hate us, and certainly to refrain from rendering evil to them who do evil to us. To have the heart open to love in all directions for his sake brings even now ‘the peace of God that passeth all understanding,’ and will at last be requited by such a harvest of love as shall surpass our utmost dreams, in the day when God shall root the wicked and the unloving out of the earth, and suffer only His own tried and loving family, who will be united in Him to one another by everlasting bonds of incorruptibility and life that will never pass away” (LM 58).

FILLED TO THE MEASURE OF ALL THE FULLNESS OF GOD: “Grow! Develop! Expand your mind! Fill it with reality. Fill it with the eternal things and people of the Purpose of God. Eliminate levity. Eliminate shallowness. Eliminate interest in present, passing, meaningless things. Don’t drift! Don’t drift for a moment! Be constantly moving toward a glorious goal. Use every precious moment of life productively, moving toward eternity. Be solid and consistent all through to the core. Be totally and permanently permeated with God. Don’t be just a surface shell of meaninglessness and emptiness. Arise to the flooding realization of the greatness and wonder and joyfulness of the divine call to God-partnered, eternity-destined fulness and holiness. We must be ‘filled with the fulness of God.’ Anything less is not living, but is mere drifting aimlessly to eventual death. Be something real, something total. We are not here just to amuse and occupy ourselves with trivia, while life and opportunity speed away so swiftly to the end of our brief span. Seize the passing present to lay hold upon God with all your love and interest and attention and effort. Nurture its growth until it completely obsesses you, night and day. Keep your mind on the things of the Word, and get rid of all the time-wasting toys of your past, outgrown fleshliness and immaturity. Really live, and really enjoy life. Every moment can be a Divine experience: one step closer to Divine perfection. We have no time to waste on folly: and all else except this is pitiful, blind, self-destructive folly” (GVG).

Eph 3:20

HIM WHO IS ABLE TO DO IMMEASURABLY MORE THAN ALL WE ASK OR IMAGINE: The Word of God IS power: Heb 4:12; Joh 6:63. See Jud 1:24; Col 1:29; 2Co 9:8.

Eph 5:1

BE IMITATORS OF GOD: “The standard of holiness enjoined by Jesus upon his followers is exacting. The law of Moses, a national as well as an individual code with penalties for disobedience, necessarily dealt with the outward act. The rule of life laid down by Jesus touches the motives and impulses which lead to action. Lustful thoughts, angry feelings, undisciplined speech, litigious exaction of dues, are all alike condemned. The standard of perfection is that of God himself (Mat 5-7)” (GW 192).

IMITATORS: Gr “mimetes”: mimics, imitators, copiers.

“All parents know how much their children imitate them. Sometimes with young children it comes as quite a shock when our children trot out phrases, sayings or actions that exactly mirror what we say or do, and how we do it. Paul told the Ephesians — and he also tells us — to ‘be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.’

“So in the same way that children copy our actions, we need to copy the actions of our greatest role models — the Lord our God and his Son, Jesus Christ. We need to get to know them and be familiar enough with them to imitate them. Children can’t copy something they have never seen, or never taken notice of. Children only copy what is familiar to them. We too are only able to copy what we have seen or observed. So let us follow closely the examples we are given in the scriptures. Let us become familiar with them and imitate the love we are shown, the love that has so freely been given to us, giving ourselves up as a fragrant offering and sacrifice to God just as Jesus did for us” (RP).

Eph 5:3

See Lesson, Homosexuality. “The moral life of the Graeco-Roman world had sunk so low, that while protests… were not entirely wanting, fornication had long since come to be regarded as a matter of moral indifference, and was indulged in without shame or scruple not only by the masses but by philosophers and men of distinction who in other respects led exemplary lives” (CEph 110).

Eph 5:6

// Col 3:5,6.

Eph 5:8

“Walk in newness of life” (Rom 6:1-4). Poss allusion to renewal and rebirth at new moon each month (cp Eph 5:14).

Eph 5:9

LIGHT: “Spirit” in KJV, but modern mss have “light”.

Eph 5:11

THE FRUITLESS DEEDS OF DARKNESS: The context is one of deeds and not of “doctrine” (in the commonly-used sense). When the apostle speaks of “having no fellowship with the unfruitful works of darkness”, we need have no doubt as to what he means: fornication, uncleanness, covetousness, filthiness, foolish talking, crude jesting, and idolatry (vv 3-5). That Paul is speaking of conduct is emphasized furthermore by the three-fold “walk” of the passage (vv 2,8,15). That with which we are to have no fellowship, therefore, is the unclean way of life which belongs to the darkness of this world. If need be that we personify this “darkness”, then let us not look at our brethren in a critical sense, but instead let us first examine ourselves (1Co 11:28). He whom we should be quick to “disfellowship”, if anyone, on the basis of this passage, must be the “old man”, who is corrupt according to his deceitful lusts (Eph 4:22), the “devil” within each of us (Eph 4:27).

Is there ever a time that such a passage should be turned against our brethren? Yes, sadly, there may be such times, when faithful brethren are forced to examine the conduct of their brethren. How shall we go about this in a Christ-like manner, being sure that we do not zealously overstep our prerogative and disfellowship those whom Christ would forgive?

“The answer is that the very plainness of these commands helps us, for Scripture passes judgment on such matters. Truly we have to apply the judgment of Scripture, and there is danger of mistake in the application. It is the will of God that such responsibility should be ours and we must discharge the duty as faithfully as we can. We must try to remember the teaching of the Word as a whole, and we must be honest in the application of specific rules. If one quotes the passage regarding unfruitful works of darkness, things done in secret ‘of which it is a shame even to speak’, and applies the passage to one well reported of for good works, the only real complaint against him being that he is too reluctant to be severe with offenders, surely it is evident that in such an application there is the most amazing perversity. If one in resentment of a difference of judgment as to the precise application of these commands denounces his brother as guilty of disorderly walk, repudiation of the faith, and re-crucifixion of the Lord, it is difficult to believe in such a case that there is even an attempt to find righteous judgment” (IC, “The Principles Governing Fellowship”, Xd 61:297,298).

Have no fellowship with: teachers of false doctrines (2Jo 1:10); workers of false deeds (Eph 5:11); worshipers of false gods (1Co 10:20,21).

Eph 5:14

WAKE UP, O SLEEPER, RISE FROM THE DEAD, AND CHRIST WILL SHINE ON YOU: Talmud: “Rouse ye, rouse ye from your slumber; awake, awake from your sleep, you who mind vanity, for slumber most heavy has fallen upon you. Take it to heart before whom you are to give account in the judgment” (ie at the new moons) (Temple 300,301).

Eph 5:16

MAKING THE MOST OF EVERY OPPORTUNITY: “Redeeming the time” (KJV). “Exagorazo” = to buy out of the marketplace: see Lesson, Redemption.

“Love, thankfulness, and knowledge of God: we never have enough. We never begin to have enough. The amount God will judge us by is the amount we could have developed in the time, opportunity, and ability He has given each one. Are we, as commanded, ‘redeeming the time’ — every moment? Or are we wasting it in folly and self-pleasing? What a tragedy to appear at the judgment seat of Christ in our cute little play-suit, full of jokes and games, but with our lamps and minds dark and empty! Who dares contemplate the shame and the hopeless remorse?” (GVG).

“Time is not measured by the years we live, but by the deeds we do and the joys we give” (Helen Steiner Rice).

Eph 5:18

Cultural background of first-cent Ephesus: Worship of Dionysius (Bacchus), god of wine and revelry. Festivals of frenzied dancing, sexual overtones. “Inspiration” of wine, drugs, music.

See Lesson, Drinking. See Article, Dionysus (Eph 5/18).

DEBAUCHERY: “Asotia” = “without salvation”. A life habitually given over to excess, dissolution, wantonness.

FILLED WITH THE SPIRIT: Lit, “filled in (‘en’) spirit”. How? See // in Col 3:16: “Let the word of Christ dwell in you richly… psalms, hymns and spiritual songs with gratitude in your hearts to God.” Thus Spirit = word of Christ!

Eph 5:20

ALWAYS GIVING THANKS TO GOD THE FATHER FOR EVERYTHING: “Be thankful. Be intensely thankful. Be continuously thankful — every moment. We can never be thankful enough: we just do not have the physical and mental capacity to be as thankful as we should. No matter how bad or sad our circumstances may be, there are always grounds for more thankfulness than we are humanly able to feel or express. Being thankful has many practical values. It is wholesome. It is healthy. It is therapeutic. It refreshes and clears and invigorates the mind. It wonderfully flushes out the rubbish and the petty cares. It is an automatic antidote to much foolishness and fleshliness. No one can be thankful and lonely at the same time; or thankful and angry; or thankful and self-pitying — not if it is true, deep, spiritual thankfulness. Thankfulness is a powerful incentive to do what is right, and to resist what is wrong. It is a major ingredient of our love for God. It is a wonderful remembrancer — keeping the mind fixed on God and His goodness. ‘Give thanks ALWAYS for ALL things’ — for the ‘bad’ as well as the ‘good,’ for all is part of a deep and wise Divine Purpose that is training us for Eternity, and leading us to Life” (GVG).

Eph 5:22

AS TO THE LORD: This ought to be read alongside v 25: it is immeasurably more difficult for the wife to submit to her husband “as to the Lord” (v 22) if he is not behaving “as Christ” (v 25). Something for husbands to remember!

Eph 5:23

THE WIFE… THE CHURCH: Examples of personification: riches (Mat 6:24); sin (Joh 8:34; Rom 5:21; 6:16); spirit (Joh 16:13); wisdom (Pro 3:13-15; 9:1); Israel (Jer 31:4,18); people of Christ (Eph 4:4,13; 5:23; Rev 19:7; 1Co 12:27; 2Co 11:2; Col 1:18,24).

HEAD… HIS BODY: “Remember putting your face above a headless frame painted to represent a muscle man, a clown, or even a bathing beauty? Many of us have had our pictures taken this way, and the photos are humorous because the head doesn’t fit the body.

If we could picture Christ as the head of our local body of believers, would the world laugh at the misfit? Or would they stand in awe of a human body so closely related to a divine head?” (Dan Bernard).

Eph 5:25

Vv 25-27: Salvation: past (“gave” of v 25), present (“cleansing” of v 26), and future (“to present” of v 27).

Notice the husband is not told to exact submission, but simply to love (CEph 117). In fact, husbands must “submit” also (v 21)!

Eph 5:26

Baptism must follow knowledge, faith, and repentance.

WASHING: Cp laver of Exo 30:18.

Eph 5:33

HOWEVER: This word serves to bring us back from the spiritual to the natural.

Eph 6:1

CHILDREN, OBEY YOUR PARENTS: Parenthood is a divine vocation (Eph 3:14,15). Children are a heritage (Psa 127:3).

Eph 6:2

In LD there will be disobedience to parents: 2Ti 3:2.

THE FIRST COMMANDMENT WITH A PROMISE: Which is Deu 5:16: “…so that you may live long and that it may go well with you in the land the LORD your God is giving you.” Our future inheritance in the Land is contingent upon a willingness to live out the principles of God’s character in our lives now.

Eph 6:3

THAT IT MAY GO WELL WITH YOU: “Our mind is a marvelous thing. It can do many, many things we do not even dream of. Let us use it to the full: and never, never waste it or degrade it with rubbish. There is no greater folly, crime, or tragedy than perverting the mind from its one, great, intended, life-giving purpose. Cram it full of God, and of love, and of joy and hope, and of communion with the great host of the faithful of the past in the Divine Word. Cram it so full that it will keep welling up and running over. This is our wisdom and our duty, and no one can do it for us. It is done by study and thought and meditation and prayer — stedfastly wrenching the mind ever back from all present emptiness, and disciplining it into profitable, productive, eternal channels. God has given to each of us the most marvelous computer in the world. Are we using it just to play tiddledywinks with death?” (GVG).

Eph 6:4

FATHERS; // Col 3:21.

Eph 6:5

SLAVES, OBEY YOUR EARTHLY MASTERS WITH RESPECT AND FEAR, AND WITH SINCERITY OF HEART, JUST AS YOU WOULD OBEY CHRIST: Every job is a self-portrait of the person who did it.

A young man working in a restaurant was admonished by his supervisor to be courteous and friendly to all guests as they arrived and left. “Why should I bother?” he asked. “I’m off to university, and I won’t be here after two more months.”

“Well,” said the boss, “that’s not exactly true! Actually, you won’t be here after two more MINUTES! You can pick up your check now.”

Eph 6:7

SERVE WHOLEHEARTEDLY: “We must get our joy from serving God. And not just from serving Him in things we like to do, but in the fact of serving Him as such, regardless of the type of service that is required of us. There are things we like to do — things that are right and necessary — and truly we can serve Him in them. But there are also things — right and necessary — that we do not enjoy in themselves, but which must be done in faithfulness as they come to hand. It is in cheerful and joyful service in these that we are really serving God in truth and are developing the true, deep capacity for joy in pure service as such, however unpleasant the particular task may be” (GVG).

Eph 6:11

Vv 11-17: Eph is in the same chronological group of Paul’s epistles as Col, Phm, and Phi, called collectively “The Prison Epistles” because written during Paul’s first Roman imprisonment (cp 2Ti 1:8: Paul’s second imprisonment). Paul evidently arrived in Rome in the spring of 61. The Acts speaks of his living two whole years in his own hired house (Act 28:30), which would bring him to the spring of 63. He was prob released before the burning of Rome in 64. In Phi he was expecting such release (Phi 1:19-26), a hope to which he refers also in Phm 1:22. Eph, Col, and Phm were dispatched at the same time by the same messengers (Eph 6:21,22; Col 4:7-9; Phm 1:12,23,24). Therefore, it is not too much of a stretch to suppose that, as Paul dictated these words, he had in front of him the very model for his description, in a fully-clothed and armored Roman soldier. Hence, “You see (these scrolls)? My ‘sword’ is mightier than your ‘sword’!”

“When soldiers go into battle they make sure that they are protected against anything the enemy might throw against them and that they are also prepared to fight. It would be stupid to go into enemy territory without camouflage gear, flack jackets and ammunition, but sometimes as Christians we do exactly that as we battle against sin. Paul tells us that we need to put on the full armor of God.

“We need to wear the belt of truth around our waist. If truth makes up part of our armour and we are thoroughly familiar with the word of God we will instantly recognize all the lies and untruths that could make us fall.

“The breastplate of righteousness must be in place. We are not in and of ourselves righteous, but with our faith in the mercy of God and the sacrifice of Christ, our faith can be counted as righteousness and our trust in God will save us.

“Our feet should be fitted with the readiness that comes from the gospel of peace. We need to be ready and willing to spread peace as far as we can — not just peace, but the peace of God, the forgiveness of sins.

“Take up the shield of faith. Have faith in God and he will defend you. Trust that he will ‘deliver us from evil,’ as we pray in the Lord’s prayer.

“Wear the helmet of salvation. We need to keep our minds protected from attack. Keep them centered on God and on his salvation. God is our salvation. He wants to give us the Kingdom and will never try us beyond what we are able to bear.

“Take the sword of the Spirit, which is the word of God. This is our most powerful weapon and it has the power to change people like we would never dream possible. Jesus overcame temptation by quoting the Word of God to give him strength to overcome. Let us get the Word inside us so that we can do it too. Soldiers of Christ, Arise, and put your armor on!” (MT).

SCHEMES: AV “wiles” (Gr “methodia”). Only other usage: Eph 4:14: “the cunning and craftiness of MEN in their deceitful SCHEMING”. So the scheming of the “devil” = the scheming of “men”.

Eph 6:12

IN THE HEAVENLY REALMS: See Eph 1:3,20; 2:6; 3:10; Tit 3:1.

Eph 6:14

The passage in Eph 6:14-17 particularizes the whole armor of God — the belt, or girdle, or binding together of Truth; the protective breastplate or heart-covering of Righteousness (not self-accomplished, but “It is God that worketh in you” and “We are His workmanship, created unto good works”); feet shod with the “preparation” — the preparedness — the eager, enthusiastic readiness to serve the Gospel of Peace — “How beautiful are the swiftly running feet of him that bringeth good tidings of peace!” (Isa 52:7). “Above all” the shield of Faith — belief, confidence, assurance — the unassailable conviction that God is and that He will unfailingly reward all who diligently seek Him with all their heart. This shield will defend against every attack, every assault of the enemy, all his inflammatory darts of temptation and evil desire, all his shafts of discouragement and doubt.

“And take Salvation for your helmet”, or more fully, as in 1Th 5:8, “for an helmet the Hope of Salvation”. Why a helmet and a breastplate, if the Shield of Faith is all-sufficient protection? Because “Faith without Works is dead” (James 2:17,20). The head must be enclosed by the hope that Paul says comes by a tested steadfastness, and the heart must be covered by the righteousness that comes from God.

And finally, the Sword of the Spirit, which is the Word of God. That is the weapon against all the rulership and authority and domination of evil, both within and without. The Sword of the Spirit, the Word of God, the one and only weapon of offence — sharper and more piercing than any literal sword — searching and dividing between soul and spirit — between that which is fleshly and that which is of the Spirit (Heb 4:12). Only the Word can discern, and teach us to discern by its insight, our own hearts and motives.

He has mentioned six elements of the armor of God. What is the seventh? That he describes in vv 18,19 — Prayer. “Praying always, with all prayer and supplication in the Spirit, and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.”

Another version puts the thought perhaps a little clearer: “Use every kind of prayer and entreaty, and at every opportunity pray in the Spirit. Be on the alert about it; devote yourself constantly to prayer for all God’s people.” Those who bring their lives to this state of devotion will stand approved before Christ. There must be an urgency and intensity about our supplications — a great consciousness of inadequacy and shortcoming and spiritual need. We may fight the good fight of faith only if we have the backing of our Father in heaven.

Eph 6:15

FEET FITTED WITH… PEACE: A “soldier” for “peace”!

Eph 6:16

“Above all” the shield of Faith — belief, confidence, assurance — the unassailable conviction that God is and that He will unfailingly reward all who diligently seek Him with all their heart. This shield will defend against every attack, every assault of the enemy, all his inflammatory darts of temptation and evil desire, all his shafts of discouragement and doubt.

“The victory that overcomes, even our faith” (1Jo 5:4).

FLAMING ARROWS: Small canes filled with combustible material, or arrows or spears wrapped in such material, set on fire and shot or thrown at the enemy (Dawn 42:151).

Eph 6:17

HELMET OF SALVATION: “And take Salvation for your helmet”, or more fully, as in 1Th 5:8, “for an helmet the Hope of Salvation”. Why a helmet and a breastplate, if the Shield of Faith is all-sufficient protection? Because “Faith without Works is dead” (James 2:17,20). The head must be enclosed by the hope that Paul says comes by a tested steadfastness, and the heart must be covered by the righteousness that comes from God.

THE SWORD OF THE SPIRIT, WHICH IS THE WORD OF GOD: That is the weapon against all the rulership and authority and domination of evil, both within and without. The Sword of the Spirit, the Word of God, the one and only weapon of offence — sharper and more piercing than any literal sword — searching and dividing between soul and spirit — between that which is fleshly and that which is of the Spirit (Heb 4:12). Only the Word can discern, and teach us to discern by its insight, our own hearts and motives.

THE SWORD: The only offensive weapon. “The armour equipment is for defence, even the shield held by the left hand. But the warfare includes attack, hence the soldier-saint is provided with a sword which will enable him to advance, unafraid, to meet the onslaught of the devil. Just as the sword gives meaning to the whole armour so the word of God gives meaning to truth, righteousness, the gospel of peace, faith and salvation, for they are all facets of the word in doctrine, spirit, preaching, love and in service. ‘He that is of God heareth God’s words’ (Joh 8:47). There can be none of the defences figured in the armour of the soldier-saint, nor the sword of power, unless he studies deeply the word of God. If this is neglected then the saint is bereft of the one weapon which can help to withstand evil in its day of power” (MPS 107,108).

Eph 6:18

Vv 18,19: Paul has mentioned six elements of the armor of God. What is the seventh? That he describes in vv 18,19 — Prayer. “Use every kind of prayer and entreaty, and at every opportunity pray in the Spirit. Be on the alert about it; devote yourself constantly to prayer for all God’s people.”

Those who bring their lives to this state of devotion will stand approved before Christ. There must be an urgency and intensity about our supplications — a great consciousness of inadequacy and shortcoming and spiritual need. We may fight the good fight of faith only if we have the backing of our Father in heaven.

Eph 6:20

AN AMBASSADOR: Paul considered himself Christ’s ambassador — an authorized representative of a sovereign. He speaks not in his own name but on behalf of the ruler whose deputy he is, and his whole duty and responsibility is to interpret that ruler’s mind faithfully to those to whom he is sent. Paul used this “ambassador” image twice — both in connection with his preaching work (Eph 6:18-20; 2Co 5:18-20). Paul called himself an ambassador because he knew that when he proclaimed the gospel facts and promises and urged sinners to receive the reconciliation effected at Calvary, he was declaring Christ’s message to the world. The figure of ambassadorship highlights the authority Paul had, as representing his Lord, so long as he remained faithful to the terms of his commission and said neither less nor more than he had been given to say.

AN AMBASSADOR IN CHAINS: What an irony! An ambassador was supposed to be sacrosanct. To put an ambassadors into chains would be a terrible affront to the power which sent him, and a declaration of war!

Eph 6:21

Vv 21,22: In sending Tychicus to see them, Paul was concerned that they should learn of his state. Since he had founded the ecclesia at Ephesus and was now unable to visit them, he was concerned to maintain their attachment to him. It was to be through such ongoing communication that their fellowship with him might be developed.

We must continue relationships with our brethren and sisters wherever they are. A phone call or a letter is better than no communication at all. If we can visit, all the better.

Eph 6:24

ALL WHO LOVE OUR LORD: That is, all who share the “love-feast” of our Lord.

UNDYING: “Sincerity” (KJV). Lit “incorrupt”. Cp sw “immortality” in Rom 2:7; 1Co 15:42,53; 2Ti 1:10.

Phi 2:1

The Gr of this verse is elliptical; there are no verbs in the original.

Collectively, the fourfold premise of this verse adds up to this: ‘Look, if there is anything at all to your Christianity…!’ Paul was here appealing to those very things which he considered most certain in the area of Christian experience.

ENCOURAGEMENT: Gr “paraklesis”: a calling to one’s side, to exhort or comfort and console. Related to the “Counselor” or “Comforter” of John 14:16; 15:26; 16:7.

COMFORT: Gr “paramuthion”: lit, to speak close to someone, ie to whisper consoling words.

FELLOWSHIP WITH THE SPIRIT: “Koinonia pneumatos” (no article). The quality of mind (or spirit) that promotes true unity wi others. // “fellowship of suffering” (Phi 3:10), and “fellowship of the Spirit” (Col 3:12). The Philippians have been made one by the Spirit (cf 1Co 12:13) and thus are partners with Paul and with each other.

Phi 2:2

MAKE MY JOY COMPLETE: Paul’s joy was contingent upon harmony and unity of purpose among the Philippians. He was already experiencing joy because of his associations with this church (Phi 1:3,4; 4:10), but one thing was yet needed to make his joy complete. If the trouble between two sisters (Phi 4:2) was not resolved, for example, his thoughts of joy would be tainted with sadness.

LIKE-MINDED, HAVING THE SAME LOVE: Cp Phi 1:27. Lit, “minding the same thing”: of course, this was not a command for unity at the expense of truth; itt assumes that “the same thing” is also “the right thing.”

“If we wish to check where we stand, each of us, within this present fellowship, let us stand alongside Phi 2:2 and examine our part in the life of the community… The mind does not spring from the love: the love springs from the mind. The other way round is altogether of human thinking and is not Bible based. It is from the mind of the Lord Jesus Christ that true love springs [vv 5-8]” (HAT, Xd 114:248).

THE SAME LOVE: As a “fruit” of the Spirit: Gal 5:22.

Phi 2:3

SELFISH AMBITION… VAIN CONCEIT: The poss causes of disunity (ct Phi 1:27).

SELFISH AMBITION: Gr “eritheian”: “strife” (AV), “faction” (RV, Roth), “party spirit” (Diag), “selfishness” RSV). “Ambition, selfseeking, rivalry” (Vine). The word is derived from “erithos”, a “hireling”. Sw Phi 1:17.

VAIN CONCEIT: Gr “kenodoxia”, empty glorying, ie self conceit. Only once in NT.

HUMILITY: The word “tapeinophrosune” occurs 6 times in NT, and is used 5 times by Paul: Acts 20:19; Eph 4:2; Col 2:18,23; 3:12; 1Pe 5:5. The cognate verb is translated “humbled” in Phi 2:8. This humility is mentioned in Eph 4:1-3 as an essential prerequisite for peace.

CONSIDER OTHERS BETTER THAN YOURSELVES: This does not mean that we must have false or unrealistic views of our own gifts as compared with those of others. Moral superiority is not in view. What Paul means is that our consideration for others must precede concern for ourselves (Rom 12:10). This will go far toward removing disharmony.

Phi 2:4

// Gal 6:2,5: there are heavy “burdens” with which almost anyone might need help, and then is the time when others should step to look after that person’s “interests”; but every man should be able to carry his own “burden” (the small bundle!) — or care for his own “interests” — for himself.

It was proper that Paul, who declared with utter sincerity that he was the least of the apostles (1Co 15:9), less than the least of all saints (Eph 3:8), and the chief of sinners (1Ti 1:15), should call on others to regard their fellows as better than themselves. Paul was entirely free from the tragic self-righteousness of the Pharisees which prompted them to thank God for being superior to other men.

By ensuring the welfare of others and promoting their interest, pride in personal achievement will vanish, and divisions cannot come. Whenever was their disunity in a community, each member of which saw that the other was well cared for?

In this context, four wonderful examples of humility are set forth: Christ (vv 5-11), Paul (vv 12-18), Timothy (vv 19-24), and Ephaphroditus (vv 25-30).

BUT ALSO: This indicates that our own affairs need not be totally ignored, but that the interests of others must also form a part of our concern. The believer should not neglect the welfare of himself and his family (1Ti 5:8) in order to involve himself in the good of others; if he does so, then inevitably others will one day have to step in and take care of HIS interests; in such a way, any good he does for OTHERS will be neutralized in the necessity of others to care for him and his family!

Phi 2:5

Phi 2:5-30: Exhortations to submission: (a) the example of Christ (vv 5-11); (b) the example of Paul (vv 12-18); (c) the example of Timothy (vv 19-24); (d) the example of Epaphroditus (vv 25-30).

Vv 5-11: Paul seems to be quoting from a Christian hymn. The rhythmical nature of this portion has caused some to describe it as a christological hymn, either borrowed by Paul from an even earlier Christian source, or composed by another Christian, or even by Paul himself. There is no problem in seeing the passage as the incorporating of an earlier Christian hymn (1Ti 3:16 may be another Pauline instance of such quotation). However, Paul himself could write highly poetic passages (as Rom 8:35-39 and 1Co 13 show), and the content is certainly harmonious with Paul’s thought.

“Let this mind [and not the serpent mind] be in you” (KJV). Be conformed to the image of Christ: Col 3:9,10; Rom 8:9; 15:2,3; 1Pe 2:13-23; Heb 12:1-8.

“Nothing that we do means anything if the mind is not continuously fixed on God. All labor, all study, all service and sacrifice and suffering, are useless if we do not keep God before our mind, for none of it is serving its intended purpose. Here is the danger and deceptiveness of the flesh. Various aspects of the ‘work of the Truth’ appeal to the natural inclinations of different people. Some like to debate and contend, some like to study, some like to teach, some like to do the active work: the cooking, the entertaining, the arranging, the procuring. All this is fine, and we should be thankful that it is so. But let us always remember: if we are not consciously doing it for God — in love of God — it is fruitless and meaningless in any eternal sense. The mind fixed on God — in total harmony with God — is the ultimate goal and purpose of all. If any activity is not contributing to this purpose, but rather diverting the mind from it to its own self, then that activity is counter-productive and destructive, however “good” it may be. It has usurped the position of God in our heart and mind and thoughts. It has become idolatry” (GVG).

YOUR ATTITUDE SHOULD BE THE SAME AS THAT OF CHRIST JESUS: “Let this MIND be in you…” (AV). What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with him at the center. Paul put it this way: “To me, to live IS Christ” (Phi 1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. “Life” is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life WAS Christ.

Phi 2:6

BEING: Sig “being continuously”, not “having been” (as, only in the past). Definitely not, as the RV mg, “being originally”!

VERY NATURE: Sb “form”, shape, figure, fashion (Gr “morphe”). A different Gr word sig “essential nature”: “eidos”. In v 7, “morphe” = demeanor, character, attitude, rank, standing. Only other usage of “morphe” in NT: Mar 16:12. The word is often used of visible shapes, but may also be used of abstract things as well: eg 2Ti 3:5, “a form (morphosin) of godliness”; and Gal 4:19: “until Christ be formed in you”.

GOD: In God’s moral image: Heb 1:3; Col 1:15. Also, Jesus had a DIVINE STATUS or rank by reason of the unique manner of his birth: John 1:14,18; 17:6,26; Luk 20:42-44 (cit Psa 110); John 13:13,14.

But the key point is this: whatever is meant by the “morphe” of a servant in v 7 must also be what is meant by the “morphe” of God in v 6. It seems clear that the idea has to do with status, rank, or standing.

DID NOT CONSIDER EQUALITY WITH GOD SOMETHING TO BE GRASPED: “Did not meditate a usurpation to be as God” (Diag). In ct Eve, who desired to be as Elohim. Cp Gen 3:5. In his temptations, Jesus resisted the challenge to demonstrate that he was “son of God”, and was instead subservient to the will of God (Mat 4:3,6). “Yet not as I will, but as you will” (Mat 26:39).

SOMETHING TO BE GRASPED: “Robbery” (AV) = “harpagmos”: the act of seizing, robbery, ie, something which belongs to someone else, which is unlawfully taken by another! (Sw Mat 11:12; 13:19; 2Co 12:2,3,4; 1Th 4:17.) “In all the usages in the NT there is the meaning of laying hold of something external to oneself” (BPh 74). For Christ to have had equality with God therefore required him to unlawfully take to himself something which he did not have!

Phi 2:7

MADE HIMSELF NOTHING: Lit, “emptied himself” (as RV, RSV): cp Joh 6:38; Luk 22:42; Heb 10:7. Christ emptied himself of his own will and desires, becoming a humble servant of the Father.

Examples of Christ’s humility: “Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself” (John 6:15). “It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them” (Luk 12:37). Even after his resurrection, he (presumably) kindled the fire and cooked the fish, in John 21:9. Jesus in the role of a servant: Isa 53:3; Psa 22:6; Isa 42:1-6; 49:1-8; 50:4-6; Mar 9:12; 10:45; Luk 22:27; Psa 40:6-8; 2co 8:9; Mat 20:25-28.

TAKING THE VERY NATURE OF A SERVANT: Accepted the “form” (morphe)… cp Joh 13:13,14 (Xt a servant for our example) and Heb 5:8,9 (…and for his own training). The Master and Lord washed his disciples’ feet. So, at the same time, he had “form/status” of God and “form/status” of servant (cp Isa 52:13,14)! Cp Joh 21:9.

BEING MADE: It is possible to read this as “having (already) been made” (Gr “genomenos”), by birth! But, alternatively, and very reasonably, “genomenos” may sig “he became — or showed, or proved himself” (ie after birth); notice that the sw is used in v 8: “he became” obedient to death — and surely that wasn’t at the moment of his birth!

IN HUMAN LIKENESS: See Lesson, “Homoioma” (likeness).

“Problems created by a thesis which we maintain has no clear Scriptural attestation… What happened to the consciousness and personality of the pre-existent Lord when he became a babe, and what relationship did this personality bear to that of a developing human being who LEARNED obedience by the things which he suffered (cf Heb 5:8)? Then again, in what way can an eternal celestial being become subject to death and require to be delivered out of it (Heb 5:7)? These surely are insoluble problems. Some might feel that this is mere rationalism. To such we humbly beg leave to point out that scripture is silent on the subject of a pre-existent Lord who consented to being born a child. Take the narrative of Christ’s birth, so beautifully presented by Matthew and Luke. Their agreement on the main fact is complete: the babe to be born of Mary will be of the Holy Spirit (Mat 1:18; Luk 1:35). Why in these records is there nothing even remotely resembling a suggestion that the child to be so born was already in existence? If this were really true, why is the information withheld, and with what motive? In Romans we have Paul’s complete statement of the Christian faith. Why is there no mention of the pre-existence of Christ in this great epistle?” (BPh 77,78).

Phi 2:8

After the daily laying down of his life in the service of others comes the supreme act of self-humiliation on Christ’s part in his submission to the cross.

APPEARANCE: Gr “schema”: the external condition. Outwardly considered, he was no different from other men.

HUMBLED HIMSELF: “Although he was a son, he learned obedience from what he suffered” (Heb 5:8). “For even Christ did not please himself” (Rom 15:3).

DEATH — EVEN DEATH ON A CROSS: “The Biblical writers are not given to exaggerating the sufferings and achievements of their central characters. The Gospels are models of sober narrative. Paul here shows himself to be true to this tradition. Even so, the repetition of ‘death’ should not be missed” (BPh 134).

Phi 2:9

GOD HIGHLY EXALTED HIM: “For whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Mat 23:12; cp 1Pe 5:5,6; Jam 1:9-11; Mat 5:3; Eph 1:20,21; Acts 2:32,33). Christ was raised from the dead because he yielded perfect obedience to his Father: the grave could not hold him (Acts 2:24).

The words are cited from Isa 52:13: “See, my servant will act wisely; he will be raised and lifted up and highly exalted. “

Phi 2:10

AT THE NAME OF JESUS EVERY KNEE SHOULD BOW: “Every knee”: angels (“in heaven”), living (“on earth”), and dead (“under the earth”). Cp, generally, Rev 5. Christ’s dominion extends over the whole realm of created beings. This authority is to be acknowledged now, even though at present that is far from being the case: “Yet at present we do not see everything subject to him” (Heb 2:8). See also the parallel in Rom 14:9.

THE NAME: To proclaim the name of another is to rehearse his attributes, and so it is with God (Exo 34:5-7; 23:21). Now Jesus is to be invested with the authority of his Father, for he has manifested His attributes of character. The name of Yahweh has been developed in the Son, and to be “in” the name of Yahweh is to be “in” the Lord Jesus Christ (cp 1Th 1:1; Rom 14:11,12). “May his name endure forever; may it continue as long as the sun. All nations will be blessed through him, and they will call him blessed” (Psa 72:17).

When a ruling dignitary approaches his subjects, they all rise in respect. One day as the king of England entered a room and everyone stood, he said, “Please take your seats, gentlemen. I’m not the Lord, you know.”

“No, your Highness,” replied one of the group. “If you were the Lord, we would have fallen on our knees.”

Phi 2:11

Cp Rom 14:9. The full title of Jesus will be “Lord of all” (Acts 10:36,42).

Phi 2:12

Vv 12-18: The example of Paul.

AS YOU HAVE ALWAYS OBEYED — NOT ONLY IN MY PRESENCE, BUT NOW MUCH MORE IN MY ABSENCE: Paul is not rebuking the Philippians, but exhorting them to continue their progress and growth in the faith without undue dependence on his presence. Perhaps he had noted a weakness along this line. Once before in the letter he had mentioned their need to be as diligent in his absence as they were when he was present with them (Phi 1:27).

WORK OUT: “Katergomai” — “a mistaken form of muscular Christianity”, unless we remember that God “energizes” us in this work (v 13)! Our work = intensive labor; God’s work = energizing. “We are laborers together with God” (1Co 3:9; cp Eph 2:10).

“Salvation has many aspects, including a present one. Regeneration initiates the believer into a life with obligations. Acknowledging Jesus Christ as Lord obligates the believer to obey him. Hence, working OUT salvation does not mean ‘working FOR’ salvation, but making salvation operational. Justification must be followed by the [practical] aspects of sanctification, by which the new life in Christ is consciously appropriated and demonstrated” (EBC).

“God requires men to do their part as the condition and means of enabling Him to work out His purpose with and concerning them. It is a principle illustrated throughout the entire course of scripture, culminating in the command to work out our own salvation (here), coupled with the assurance (v 13) that God works with and in us to will and to do of His good pleasure. It is a noble and beneficent principle, tending to keep back man from presumption, and to prevent him from abusing God’s help to his own destruction. It preserves the place for faith and wholesome activity, while giving us the comfort of divine co-operation in all that we do according to His will” (WP 124,125).

Still, “works” must follow in the path of “faith”. Once justified, the saint must show his appreciation to God by a faithful obedience (Eph 2:8-10). Paul put it concisely when he said, “FAITH must WORK by LOVE” (Gal 5:6; cp 1Th 1:3). Abraham the sinner was justified by faith, without doing anything. But Abraham the saint was justified by works, when he offered up Isaac (cp Rom 4:3; Gen 15:6; Jam 2:20-23; Gen 22). No one, and certainly not the Philippians, could presume on the salvation of God. Therefore, Peter exhorts, “Therefore, my brothers, be all the more eager to make your calling and election sure. For if you DO these things, you will never fall” (2Pe 1:10).

FEAR AND TREMBLING: As Christ in the garden of Gethsemane (Heb 5:7; Luk 22:40-44; 23:46). Indeed, “we cannot miss the echoes here of Gethsemane” (BPh 136). This is no contradiction of the joyful spirit permeating this letter. Christian joy is the experience of every believer in God’s will, but holy fear of God that trembles at the thought of sin is also the attitude of the careful Christian (Jam 4:8-10).

Phi 2:13

FOR IT IS GOD WHO WORKS IN YOU…: This echoes Psa 127:1: “Unless the LORD builds the house, its builders labor in vain. Unless the LORD watches over the city, the watchmen stand guard in vain.” “He who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phi 1:6). It is for God’s good pleasure that we have been made, and we in turn can only fulfill this good pleasure by allowing Him to will and work thru us (Rev 4:11; Eph 2:10; 1:5,9,10).

TO WILL: Notice carefully: there is a divine energizing of the will of the individual believer! But it IS “energizing”, not “giving the initial impulse”! Not that anyone is given the “will” to do good when his or her “will” — alone — would be only to do what is evil. But rather, the human will, once it turns to God and seeks for help in doing good, will be strengthened by God to continue in that direction.

AND TO ACT: Or, “to WORK” (RV, sw as earlier in verse). God WORKS… you WORK! The repetition of the same word in the Greek emphasizes this dynamic equivalence. WHO is doing the work? God or man? Who can say! It is a partnership (1Co 3:9).

How does God work in us? God could act in some mysterious (and ultimately unknowable) way directly upon our minds. But then how would we differ from automatons, or robots, preprogrammed and responding without free will? On the other hand, God creating or redirecting circumstances in our lives; and causing trials which may strengthen character; or even opening our minds to certain positive and spiritual thoughts — any or all of these could surely have the same effect to change us for the better… IF we are exercised thereby (Heb 12:11). The difference being: in these instance, we have the choice. Whether or not we ARE exercised thereby is (or certainly seems to be) entirely up to us.

God CAN work any way He chooses, for our ultimate good, and for His ultimate purpose. Who are we to tell Him how He should operate, or limit what He does? But, logically, it seems that God will not (generally? or ever?) act in a way to override the basic principles of His self-revelation. And it does appear that He wishes us to CHOOSE Him, out of a feeling of love and reverence.

Why should He need, why should He even want, to force us to choose Him (which is a contradiction in terms, anyway)? — He doesn’t NEED forced obedience or coerced “love”; that would be no choice at all, and could do Him no honor.

Look at it the other way around: Suppose I pray, “God, make me a better person without any effort on my part — just ‘reprogram’ me that way, please!” Isn’t that the same as saying, “God, just fix me, but don’t make me a part of the process.” IF He did such a thing, would that new “thing” be me, or something else?

Phi 2:14

DO EVERYTHING WITHOUT COMPLAINING OR ARGUING: Those who grumble and dispute cannot possibly have God working in them. Their attitude is negative, and so their works are vain. The attitude of faith, on the other hand, is positive. After assuming what the will of God is, and praying for help, such will be blessed with God’s strength. Murmurers do not believe. Paul appears to have in mind the example of faithless Israel in the wilderness (1Co 10:10; Psa 106:25). We read that Israel “murmured in their tents and HEARKENED NOT unto the voice of the LORD.” Here the “effect” and “cause” are clearly stated (cp Num 14:2,11). Murmuring was the “first” and “last” sin of the children of Israel (Exo 15:24; Num 17:10). Do you ever grow weary of the service of Christ? If so then your faith is dim. “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Gal 6:9).

EVERYTHING: Emphasis in the command falls on the word “everything” (literally, “all things”), which is actually the first word of the verse in the Greek text. Most believers are able to do some things without complaint. It is when we are exhorted to be doing “all things” with a joyful spirit that the difficulty comes. Yet the outworking of our faith in daily life lays this responsibility upon us.

Phi 2:15

BLAMELESS: Gr “amemptos” = “without reproach”.

PURE: Gr “akeraios”, unmixed, ie, innocent. Sw Mat 10:16 (“innocent” as doves).

CHILDREN: Gr “techna”, little children. Far from exalting themselves, believers were to become as little children (Mat 18:1-4). This innocence and blamelessness will be found in an ecclesia only if the atmosphere is free of factionalism, resentment, and murmuring. All members of the ecclesia have the obligation to create and perpetuate an atmosphere of love and joy and peace and good will.

WITHOUT FAULT: Their nature as God’s children would be clearly evident, with no obvious flaws (Gr “amoma” — “without fault”) to disfigure their witness.

IN A CROOKED AND DEPRAVED GENERATION: Paul quotes directly from Deu 32:5: “They have acted corruptly toward [the LORD]; to their shame they are no longer his children, but a warped and crooked generation.” These words were spoken, of course, to Israel (Deu 31:19,26,28). Peter uses the sw in Gr — a “crooked generation” — in Acts 2:40, applying them to the Israel of his day.

IN WHICH YOU SHINE LIKE STARS IN THE UNIVERSE: As Jesus was “the light of the world” (John 8:12), so were believers to let their lights shine before men (Mat 5:15,16; cp Dan 12:3; Mat 13:43). “Lights” seems to allude to Isa 49:6: “a light for the Gentiles… to the ends of the earth”. The seven-branched lampstand illuminated the dark corners of the sanctuary, and its light was derived from oil, which symbolizes the Spirit of God and the Word of God. As such, it was a parable in real life, of Israel enlightened by its revelation of Yahweh, and making that light available to the world around her! Cp Deu 4:6; Exo 25:31-39; 27:20,21; Psa 119:40,105; Rev 1:20; Zech 4:1.

UNIVERSE: One fails to see any reason for this particular NIV translation. The Gr is “kosmos” and is generally translated “world”.

Phi 2:16

AS YOU HOLD OUT THE WORD OF LIFE: Like the stars in the heavens HOLD OUT light in the dark of night! Or like the arms or branches of the lampstand HOLD OUT the light in the darkness of the sanctuary!

IN ORDER THAT I MAY BOAST: Paul’s joy depends on the degree to which God’s word is effective in them. If there is love, peace, unity, and active proclamation of the gospel, then his joy is complete (Phi 2:1,2).

ON THE DAY OF CHRIST: The time when Christ will return for his church, and when believers will have their works inspected and rewarded (see Phi 1:6n).

THAT I DID NOT RUN OR LABOR FOR NOTHING: These words are cited from Isa 49:4, and were prophetic of the Suffering Servant of Yahweh, who laments that all his works seem to have been in vain (though, of course, this was ultimately not true — infinite good came from his labors). The interesting point here is that Paul appropriates this verse, and applies it to himself. The work of the individual “Servant” has become, in his mind, the work of the whole “Body of Christ”, of which he was a prominent part! The “I” of the Messiah had become the “I” of Paul: “Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20).

In Acts 13:47, Paul also cites Isa 49:4: “For this is what the Lord has commanded US: ‘I have made YOU a light for the Gentiles, that YOU may bring salvation to the ends of the earth.’ ” So Paul sees his life as a filling up, or a completion, of the afflictions of Christ (Col 1:24; cp Gal 1:16; 2Co 4:10,11; Phi 3:10). On other occasions, Paul quotes Isa 49 as referring to his own work (Gal 1:10,15,16,24; 2:2; 4:11; 1Co 15:10,58).

Phi 2:17

BUT EVEN IF I AM BEING POURED OUT LIKE A DRINK OFFERING ON THE SACRIFICE AND SERVICE COMING FROM YOUR FAITH, I AM GLAD AND REJOICE WITH ALL OF YOU: Paul is not the sort of person to demand a service from others which he is unwilling to give himself! And he fully expects to be “poured out” as a drink offering (cp Num 15:1-10), to accompany THEIR sacrifice! “For I am already being poured out [sw] like a drink offering, and the time has come for my departure” (2Ti 4:6). But Paul feels sure that even his death would be a small price for him to pay, if in some measure it encouraged them along in THEIR work of service to the same God to whom he was devoted!

The theme of the “Suffering Servant” (of Isa 49) continues here; the same Servant who was a light to the Gentiles would “pour out his life unto death” (Isa 53:12), and Paul expected to do the same!

Phi 2:18

SO YOU TOO SHOULD BE GLAD AND REJOICE WITH ME: This was the spirit of Mat 5:10-12: “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.”

The Philippians were, like Paul, enduring afflictions for the sake of Christ (Phi 1:28; 2:17). Together with him, they could rejoice that they were considered worthy to suffer disgrace for the name of Christ (Acts 5:41). And so they are encouraged in their trials to display the same attitude as Paul in his. They must not wring their hands, nor bewail their own fates — or Paul’s, if and when it came.

Phi 2:19

Vv 19-24: The example of Timothy, and Paul’s intention for the immediate future.

“The submissive mind is not the product of an hour’s sermon, or a week’s seminar, or even a year’s service. The submissive mind grows in us as, like Timothy, we yield to the Lord and seek to serve others” (Wiersbe).

IN THE LORD JESUS: “Lord willing”, as in Jam 4:13-15. Man proposes, but the Lord disposes. Paul often alludes in this letter to the lordship of Jesus in his day-to-day life: Phi 1:8,26; 2:24,29; 3:1,3; 4:1,10; cf Rom 14:14; 1Co 7:39; 16:7; Phm 22).

THAT I ALSO MAY BE CHEERED: Gr “eupsucho”, from “eu” (good) and “psucho” (mind, pysche), thus to be cheered and encouraged.

WHEN I RECEIVE NEWS ABOUT YOU: Some time had passed since the coming of Epaphroditus, and Paul was seeking more up-to-date news of their welfare. The depth of Paul’s concern for them is apparent from the fact that he is prepared to part with his closest companion in his hour of need (cp 1Th 3:1-5).

Phi 2:20

I HAVE NO ONE ELSE LIKE HIM, WHO TAKES A GENUINE INTEREST IN YOUR WELFARE: Timothy, after all, had worked alongside Paul and Silas to lay the foundations of the Philippian ecclesia (Acts 16). So Paul did not write these words to introduce Timothy to the Philippians. They already knew him well. Probably he wanted this glowing testimonial to give his original readers confidence that Timothy had their best interests at heart, and that he would represent their situation to Paul accurately.

GENUINE: Gr “gnesios” = legitimate, as of a lawfully-recognized birth (related to “genesis”). Cp v 22: “as a son with his father…”

Phi 2:21

FOR EVERYONE LOOKS OUT FOR HIS OWN INTERESTS, NOT THOSE OF JESUS CHRIST: This is a sad comment on human nature in general, but very often it is right on the mark (cp Phi 1:21). Besides, not many would be available for the long roundtrip journey to Philippi — and those who might be available were possibly lacking in the devotion necessary… except for Timothy.

We need not read this too harshly: perhaps Paul’s other helpers, who might have undertaken this trip, were already absent or occupied with important work.

Is the “everyone” describing some of those mentioned in Phi 1:15,17?

Phi 2:22

TIMOTHY HAS PROVED HIMSELF: “Timothy’s worth ye know” (RSV). Like metal tested for purity and strength, Timothy had been tested in the “fires” for more than 10 years by now, and proved his worth.

AS A SON WITH HIS FATHER: This was Paul’s typical way of thinking, and speaking, of Timothy: 1Ti 1:2,18; 2Ti 1: 2; 2:1; 1Co 4:17.

HE HAS SERVED WITH ME: Gr “douleuo”, to be a slave.

Phi 2:23

I HOPE, THEREFORE, TO SEND HIM AS SOON AS I SEE HOW THINGS GO WITH ME: That is, as soon as Paul knows the verdict in his own trial (cp Phi 1:25) — which he understands they (the Philippians) will surely want to know.

Phi 2:24

AND I AM CONFIDENT IN THE LORD THAT I MYSELF WILL COME SOON: “The apostle himself is expecting to come in person in the near future. Why then send Timothy? Presumably the favourable decision on his appeal to Nero would lead to his immediate release [cf Phi 1:25]. There might, however, be many matters to keep Paul in the capital for some time after his liberation from bonds. What these might be, we can only speculate” (BPh 139).

The Book of Acts does not record Paul’s release from his Roman imprisonment. Nor does it record his execution at the end of it. But evidence furnished by the pastoral letters supports the hypothesis of a release during which Paul did additional traveling in Crete, Asia Minor, Macedonia, and Achaia. There is good reason, therefore, to believe that Paul’s hope was realized.

IN THE LORD: Cp v 19n.

Phi 2:25

Vv 25-30: The example of Epaphroditus.

I THINK IT IS NECESSARY TO SEND BACK TO YOU EPAPHRODITUS: “We must not allow the AV and RV to mislead us into thinking that Epaphroditus has already left. The epistolary aorist of the Greek should be rendered by an English present” (BPh 140).

EPAPHRODITUS: Seeing that his name derives from the pagan goddess Aphrodite, it is reasonable to assume that he was a Gentile convert.

MY BROTHER: Impl a spiritual relationship closer than blood.

FELLOW WORKER: Their hearts beat as one in the cause they both loved.

FELLOW SOLDIER: Disciplined in the demands of the Truth (2Ti 3:14), sharing the “warfare” wi Paul. “The term is eloquent. Epaphroditus and Paul were engaged in a common warfare for Christ and they found in their devotion to their general a bond between them” (BPh 102).

The aspects of fellowship: fellow-heirs (Eph 3:6); fellow-soldiers (Phi 2:25); fellow-helpers (3Jo 1:8); fellow-workers (Col 4:11); fellow-servamts (Rev 6:11); fellow-prisoners (Rom 16:7); fellow-laborers (Phi 4:3); fellow-citizens (Eph 2:19).

MESSENGER: “Apostolos”. Translators usually render the Greek word translated “messenger” as “apostle”. This word has a general meaning and a specific meaning in the NT. Generally it means a messenger and describes such people as Barnabas (Acts 14:14), James, the Lord’s brother (Gal 1:19; 1Co 15:7), probably Silas and Timothy (1Th 2:7; cf Phi 1:1), other brethren (2Co 8:23), and Epaphroditus here. Technically it refers to the 12 apostles and Paul, those whom Jesus had specially commissioned with the ministry of planting and establishing the church. This second usage is more common in the NT. Many men functioned as apostles in the early ecclesias, but only 13 were official apostles.

WHOM YOU SENT TO TAKE CARE OF MY NEEDS: His mission was more than simply to hand over a message (Phi 4:18): he had also to comfort and serve Paul’s needs. The Gr here is “leitourgos” — to serve as a public official, or as a priest in the sanctuary (cp Rom 15:16; Heb 8:2). Consequently Paul may have been thinking of Epaphroditus’ ministry to him as similar to a priest’s. He presented the Philippians’ offering to Paul as a sacrifice (Phi 4:18). Epaphroditus was their special ambassador to him, their way of telling him that they cared enough to send their very best!

Phi 2:26

“Paul in this and the following verses appears to be excusing the return of Epaphroditus. is there a possibility that the Philippians would regard his leaving Rome as a dereliction of duty? Perhaps they think he ought to stay by the apostle’s side. However, now that there is a prospect of Paul’s early release, his services are no longer necessary. he has, too, been pining for his brethren and friends at Philippi, especially as news of his sickness has distressed the Philippians. Epaphroditus, despite his attachment to Paul, may not have felt quite at home in the great centre of Rome, such a contrast to the quieter town of Philippi” (BPh 140).

HE LONGS FOR ALL OF YOU: Cp Xt, who at his own death sorrowed for others! Paul used the word translated “longing” (NASB) or “longs” (NIV, Gr “epipotheo”) earlier to describe his own feelings for the Philippians (Phi 1:8; cf Jam 4:5; 1Pe 2:2).

DISTRESSED: The Gr “ademonon” also described Jesus’ feelings in Gethsemane (Mat 26:37; Mark 14:33). The etymology of the word is not certain, although it is most commonly traced to “ademos” (“away from home”) and thus “beside oneself, distressed, troubled”. “It describes the confused, restless, half-distracted state, which is produced by physical derangement, or by mental distress, as grief, shame, disappointment, etc” (Lightfoot).

Phi 2:27

INDEED HE WAS ILL, AND ALMOST DIED: The precise nature of his ailment is not indicated but it was related to his labors in the Lord’s service, perhaps from the hazards or the exertions of the journey to Rome (v 30). The illness was so severe that Paul regarded the recovery as an intervention of God.

BUT GOD HAD MERCY ON HIM, AND NOT ON HIM ONLY BUT ALSO ON ME, TO SPARE ME SORROW UPON SORROW: “Apart from any sense of personal loss had Epaphroditus died, Paul would have been deeply grieved that his death had been occasioned by his coming to Rome for the apostle’s sake” (BPh 140).

Note that Paul did not have the ability to heal everyone whom he wished would be healthy, even his fellow workers. Divine healing has always been subject to the will of God.

Phi 2:28

“As in v 25, the appropriate tense in English is the present… Now that Epaphroditus has recovered, Paul is understandably anxious that he should be restored to the Philippians in good health” (BPh 140).

Phi 2:29

“This MAY mean that Paul is anticipating some reluctance on the part of the Philippians to welcome Epaphroditus. It can only be a suggestion but it certainly does seem superfluous in ordinary circumstances for Paul to admonish the Philippians to welcome him. Surely they had sufficient regard and affection for Epaphroditus. Then imagine the excitement at having news direct from the apostle. The Philippians are asked to give their returned envoy a truly Christian welcome” (BPh 141).

Phi 2:30

RISKING HIS LIFE: The Gr here may sig “to gamble”: Aphrodite (Venus) was the goddess of gamblers. When a pagan Greek threw the dice he would cry out “epaphroditos!” meaning “favorite of Aphrodite”. Epaphroditus’ name may have connections with this custom. If so, Paul may have written that Epaphroditus “risked [gambled] his life” as a play on his friend’s name. So Epaphroditus “gambled” with his life, but won, because God was with him! And even had he “lost” his life, he would still have “won”! “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it. What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?” (Mat 16:24-26).

TO MAKE UP FOR THE HELP YOU COULD NOT GIVE ME: “To complete your service to me” (RSV). Cp idea in Col 1:24. No intended slight agst the Philippians. Rather, Epaphroditus was their agent, to do for Paul what they could not do because of distance (Phi 4:10,11; cp 1Co 16:17).

Phi 1:1

See Lesson, Paul the man

See Lesson, Paul’s ecclesial letters

Probably written from Rome (Act 28:20), following a visit from Epaphroditus with a gift to Paul from the ecclesia. A letter of grateful prayers and positive exhortation to some loving, warm-hearted brethren. Paul is a prisoner in Rome (Phi 1:7,13,14,16), but his bondage not irksome (cp Phi 2:19,23 wi Act 28:30,31). Paul is facing a trial (Phi 1:19-25), but is optimistic (Phi 2:24). There is a large ecclesia where Paul is (Phi 1:14-17), and a Praetorium (cp Phi 1:13 wi Act 28:16). The ecclesia has members who are a part of Caesar’s household (Phi 4:22) (BPh 14-16).

Philippi: a Roman colony (Act 16:12). Its citizens were Roman citizens, a matter of some pride to them.

The letter contains no assertion of Paul’s authority, or apostleship. “Authority is more real when it does not need to be asserted” (BPh 2). Ct, for examples, 2Co 11:23-28; Gal 6:17.

TIMOTHY: Paul’s messenger (Phi 2:19-23). Timothy had been present at the founding of the ecclesia at Philippi (Acts 16:1-12) and on several subsequent occasions (Acts 19:22; 20:3-6). Perhaps he served as Paul’s amanuensis for the letter.

SERVANTS OF CHRIST JESUS: “Doulos” = bond-slaves. This description emphasizes submission and dependence on their Lord. It is not a technical reference to a specific office, but characterizes their willing service of Christ, their divine Master. The same designation appears in the letters of James, 2Pe, and Jude.

Man’s slave becomes free in Christ, and a freeman (like Paul) becomes Christ’s slave (1Co 7:22).

The use of the term “slaves” also suggests the “redemptive” work of God in Christ: the Israelites were “slaves” in Egypt, who were “bought” or “redeemed” out of their slavery to become the “purchased possession” of the Father (Exo 15:16). (See Lesson, Redemption.)

SAINTS: Gr “hagios”, the holy ones! (Always appears in the plural in the NT: no individual is spoken of as a “saint”, singular; but all believers are “saints”, collectively, in Christ!) As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

TOGETHER WITH THE OVERSEERS AND DEACONS: An unusual addition to Paul’s greetings. Though “overseers and deacons” were the two orders of officers in the local NT churches (1Ti 3:1-3), Philippians is the only epistle to mention them in its greeting. (On “overseers” NIV has a footnote: “Or bishops”.) It is clear that the church at Philippi was organized and that Paul was not bypassing its local order. Doubtless his mention of overseers and deacons was an endorsement of their authority. Also, the epistle would have been delivered first to the ecclesial leaders for reading to the congregation. Because Epaphroditus had previously been sent with a monetary gift (Phi 2:25), the deacons as well as the overseers may have been particularly involved in the project of aiding Paul (Phi 4:14-16).

OVERSEER: Gr “episkopos” = lit, one who watches over (1Ti 3:2; Tit 1:7; 1Pe 2:25).

DEACONS: Gr “diakonos”: servants, ministers (1Ti 3:8,12).

Phi 1:2

GRACE AND PEACE: The familiar blessing, “grace and peace”, combines Greek and Hebrew expressions but transforms them into a thoroughly Christian greeting. Exactly the same wording was used by Paul in six other letters (Rom, 1Co, 2Co, Gal, Eph, Phm). God’s “grace” is his favor, needed by men in countless ways and bestowed without regard to merit. “Peace” is here a reference not to the cessation of hostilities between sinners and God (Rom 5:1), but to the inner assurance and tranquility that God ministers to the hearts of believers and that keeps them spiritually confident and content even in the midst of turmoil (Phi 4:7).

Phi 1:3

I THANK MY GOD EVERY TIME I REMEMBER YOU: Paul is not saying here that he thanks God each time he remembers them, but that all his remembrances of them lead to thanksgiving: his entire recollection of them was one of unmitigated joy. This was no stereotyped formula, but the natural outflow from the heart of a deeply spiritual man. The thanksgiving was prompted by the joyous memory Paul had of his Philippian friends.

Phi 1:4

IN ALL MY PRAYERS FOR ALL OF YOU: Paul was not thinking about praying at random times per se, though he undoubtedly did that, but he was also thinking about praying at set times, much according to his Jewish heritage (Psa 5:3; 55:17; Ezra 9:5; Dan 6:10; 1Ch 23:30). Luke records for us the practice of Peter and John going up to the temple at the hour of prayer (ie, 3 pm; Acts 3:1). The Jews of Paul’s day regularly prayed: (1) early in the morning, in connection with the morning sacrifice; (2) at the ninth hour in connection with the evening sacrifice (3 pm); (3) at sunset. Thus there is evidence that prayer at set times was actually done by Christian Jews, and it is probably quite safe to say that Paul himself followed this tradition — but it is by no means certain that his comment in v 3 can be limited to that. He probably means that he prays all the time for the Philippians, not just at set times. In any case, he was in prison, and undoubtedly had much opportunity to pray for his beloved friends.

And because he never remembered but with thanksgiving, then every remembrance of them led to prayer on their behalf!

JOY: Joy in Philippians: (1) in the fellowship of the saints (Phi 1:3-11); (2) in afflictions that turn out for the furtherance of the Gospel (Phi 1:12-30); (3) in the ministry for the saints (Phi 2:1-18); (4) in the fellowship of such faithful saints as Timothy and Epaphroditus (Phi 2:19; 3:1); (5) that our hope is in Jesus and not in the deeds of the law and the flesh (Phi 3:2-16); (6) that our citizenship is from heaven (Phi 3:17; 4:1); (7) always and over all things (Phi 4:4-9); (8) in the bounties of God’s people to those in need, as was Paul (Phi 4:10-20).

“This joy of the disciple is meant to be unquenchable, an inner joy which in its strength presents a striking contrast with the gaiety of the world, so effervescent and dependent upon external stimuli. It was this kind of joy that Paul possessed” (BPh 28).

“The theme of joy that pervades Philippians begins here, linked with prayer. It may be easy enough to translate the words ‘chara’ and ‘chairein’ as ‘joy’ and ‘rejoicing’, but it is not as easy to understand the concept. Whatever it is, seemingly it cannot be affected by external happenings. Personal hostilities against himself, imprisonment or the prospect of a violent death cannot rob Paul of joy (Phi 1:18; 2:17). To quote Karl Barth, joy ‘is a defiant “nevertheless”, which Paul sets like a full stop against’ resentment and fear that might otherwise well up within him. And yet, at the same time, joy seems to be something that can be affected by external happenings: (1) The Philippian church was Paul’s joy, or the source of his joy, if they continued to stand firm in the Lord (Phi 4:1). (2) The Philippians were at least capable of increasing, if not diminishing the amount of Paul’s joy. Their positive response to his plea for unity, for example, would make his joy complete (Phi 2:2). (3) Had Epaphroditus’ illness resulted in his death, it would have brought down upon Paul sorrow upon sorrow (‘lypen’ or grief, the opposite of ‘chara’, Phi 2:27; see 2Co 2:3). Epaphroditus’ recovery, however, was grounds for rejoicing (Phi 2:28,29). What then would the Philippians have understood by Paul’s use of ‘chara’ and ‘chairein’, ‘joy’ and ‘rejoicing’ — words that recur fourteen times in this brief letter (more times than in any other of Paul’s writings) and with apparently conflicting meaning? The Philippians’ resolution of this conflict and their understanding of ‘joy’ came about by listening to what else Paul had to say to them about the subject. They thus came to realize that when he talked of joy he was, in reality, describing a settled state of mind characterized by ‘eirene’ (‘peace’), an attitude that viewed the world with all of its ups and downs with equanimity, a confident way of looking at life that was rooted in faith (‘tes pisteos’), that is, in a keen awareness of and trust in the living Lord of the Church (Phi 1:25, notice the definite article with ‘faith’). Again and again the command is, ‘Rejoice in the Lord!’ (Phi 3:1; 4:4,10). Hence, for Paul joy is more than a mood or an emotion. Joy is an understanding of existence that encompasses both elation and depression, that can accept with creative submission events which bring delight or dismay, because joy allows one to see beyond any particular event to the sovereign Lord who stands above all events and ultimately has control over them. Joy, to be sure, ‘includes within itself readiness for martyrdom’ (Lohmeyer), but equally, the opportunity to go on living and serving (Phi 2:27,29; see Conzelmann, TDNT 9,369, 370)” (WBC).

Phi 1:5

“For your fellowship in FURTHERANCE of the gospel” (RV). The rich term “koinonia” denotes participation or fellowship. In its NT uses it includes the believer’s participation in the life of God (1Co 1:9; 1Jo 1:3) and also the sharing of a common faith. Thus it assumes the existence of a brotherly relationship among believers (2Cr 8:4; Gal 2:9; 1Jo 1:7). Especially it suggests their sharing in the financial cost of his preaching (2Co 8:1-5): unlike some of the other ecclesias, they were steadfast, consistent, and faithful in their devotion to helping him in his work.

The material gift was one expression of their partnership, but Paul was grateful and filled with joy over the other frequent evidences of the Philippians’ sharing in the work of the gospel. These had been shown to him “from the first day” he had preached the gospel in Philippi about ten years before. At that time he had experienced the hospitality of Lydia (Acts 16:15) and the jailer and his family (Acts 16:33,34). Later he had received gifts sent him at Thessalonica (Phi 4:16) and at Corinth (2Co 11:9), as well as the more recent one brought by Epaphroditus.

Phi 1:6

HE WHO BEGAN A GOOD WORK IN YOU WILL CARRY IT ON TO COMPLETION: God had called them; it was He who had begun the good work (Acts 16:6-12), and He alone who could bring it on to perfection. God was at work in them (Phi 2:13; Heb 13:21). And so believers may rejoice in sufferings (Rom 5:3-5), because they see it as part of a work which, when finished, will be their salvation.

“The train is leaving the station, and WILL arrive at its destination! The only question is: will YOU (the individual) be on that train?”

THE DAY OF CHRIST JESUS: The day of Xt’s second coming: often in Phi: Phi 1:10; 2:16; also in Rom 2:16; 1Co 1:8; 5:5; 2Co 1:14; Eph 4:30.

The expression is similar to the “day of the Lord” (1Th 5:2) and the OT “day of Yahweh” (Amos 5:18-20). However, in contrast to the OT emphasis on judgment, the “day of Christ Jesus” is mentioned in all cases with reference to the NT church. It will be the time when Christ returns for his church, salvation is finally completed, and believers’ works are examined and the believers rewarded.

“Until I come”: put this money to work (Luk 19:13); judge nothing (1Co 4:5); proclaim the Lord’s death (1Co 11:26); be sincere, without offence (Phi 1:6,10); listen to the word (2Pe 1:19); hold fast (Rev 2:25).

Phi 1:7

WHETHER I AM IN CHAINS OR…: Even when it might have been dangerous to identify themselves openly with Paul, they had treated his misfortunes as their own and had come to his assistance with their gifts.

DEFENDING AND CONFIRMING THE GOSPEL: This could mean: defending the gospel from attacks and proclaiming its message with proofs. There are reasons, however, for regarding these words as legal terminology. The concept of imprisonment seems to be connected with that of “defending and confirming”. Furthermore, “defending” (“apologia”) is used elsewhere in the NT of a legal defense (Acts 22:1; 25:16; 2Ti 4:16), and “confirming” (“bebaiosis”) was a legal technical term (Heb 6:16) for guaranteeing or furnishing security (BDAG). So Paul may be thinking primarily of his approaching hearing in which he must give a defense of the gospel he preached, and in which he hoped also to have occasion to offer clear proofs of the truth of the gospel. In Paul’s view, all believers were on trial with him, for the outcome could ultimately affect them all.

ALL OF YOU SHARE: The supreme compliment: they are sharers wi Paul! The Philippians’ assistance by their warm fellowship was a clear reminder that they felt the same way as did Paul, and thus were sharers of the same grace of God (salvation) as was Paul.

GOD’S GRACE WITH ME: Which included also the privilege of preaching to Gentiles (Eph 3:8).

Phi 1:8

“His reluctance to leave the subject of his love for the Philippians is evident” (BPh 124).

GOD CAN TESTIFY: As at other times, with characteristic earnestness, Paul calls God to witness: Rom 1:9; 9:1; Gal 1:20; 2Co 1:23.

WITH THE AFFECTION OF CHRIST JESUS: Cp Gal 2:20: “Christ in me”! Paul’s yearnings for this ecclesia were not merely the human longing to be with friends but were prompted by the very “affection of Christ Jesus”, with whom Paul was in vital union.

Phi 1:9

THAT YOUR LOVE MAY ABOUND MORE AND MORE: A constant theme in Phi: progress and striving towards perfection: vv 9,13,25; Phi 2:2; 3:14,17. There is a need for growth and development in the Truth: we either progress or we regress. The complacent will never improve, for they have lost sight of the perfection in Christ.

LOVE: Love is a fruit of the Spirit (Gal 5:22) that enables all other spiritual virtues to be exercised properly (1Co 13:1-3). Without it no Christian is spiritually complete (Col 3:14). No reason appears in the passage to limit this to love for God, for each other, or for Paul. Most likely, it is unrestricted and refers to the continuing demonstration of this spiritual fruit in any and all ways. The Philippians had already displayed their love in generously giving to Paul, but love never reaches the saturation point.

IN KNOWLEDGE AND DEPTH OF INSIGHT: Love must be intelligent and morally discerning, however, if it would be truly “agape”. What is encouraged here is not a heedless sentiment, but love based on knowledge, the intellectual perception that has recognized principles from the Word of God. Spiritual knowledge, gained from an understanding of divine revelation, enables the believer to love what God commands and in the way He reveals. The joining of the expression “depth of insight” to “knowledge” stresses moral perception and the practical application of knowledge to the myriad circumstances of life. Spiritual knowledge is thus no abstraction but is intended to be applied to life. In this instance it will serve to direct the believers’ love into avenues both Biblically proper and pure.

KNOWLEDGE: “Epi-gnosis”: exact knowledge.

“The right combination: love accompanied by keen perception (developed out of Bible study)!

“Knowledge, knowledge, knowledge! — get all you can. It’s the stuff of which spiritual transformation is made. Knowledge of the Word, of course — there is no other REAL knowledge. Hunger and thirst for it. Never feel you have even begun to have enough. Realize your utter comparative ignorance. At very best, we never really scratch the surface of true knowledge. All is seen through a glass so dimly. But though we are so limited, God requires us to show our love and zeal by getting every bit of knowledge about Him and His Word that we can. We shall be called to account for all wasted time — not so much for itself, but because it so tragically betrays our spiritual dullness, our fatal presumption of sufficiency, our shallowness and weakness of love and desire.

“God can only use, in His eternal Purpose, those who are intensely alive to the beauty and glory and wonder and infinite desirability of eternal, spiritual things. Though we are all by nature slow-witted and ignorant and fleshly, we CAN develop this living spiritual intensity. But it takes long, plodding, tiring effort, like playing the piano. Don’t sit back and expect it just to come” (GVG).

Phi 1:10

Lit, that you may be able to discern and divide between those things which differ in essential matters; to put difference betw holy and unholy (cp Lev 10:8-11; Eze 22:26).

“The exercise of sound judgment leads to approving, and pursuing, the best things. There was need for such insight even in apostolic times, to distinguish, for example, between the sophistries of the Judaizers and the gospel of grace preached by Paul. Concentration on what is excellent leads to the cultivation of a character which Christ will pronounce to be stainless and ‘void of offense’ (RV) to others. We thus see how closely linked is the Last Judgment with our own judgment” (BPh 125).

And so we must look positively at our life of service, not just negatively at what must be avoided! The question should not only be “Is it harmful?”, but “Is it helpful?” (1Co 10:23). The goal in view is the day of Christ, in which every believer must stand before his Lord and give an account of his deeds (2Co 5:10). This sobering and joyous prospect for the believer should have a purifying effect on his life (1Jo 3:3).

Phi 1:11

The conduct that will receive Christ’s commendation must be characterized by “the fruit of righteousness.” Transformed lives are the demonstration that God works in believers. Paul desires that when his readers stand before Christ, their lives will have been filled with the right kind of fruit. He is not talking about mere human uprightness measured by outward conformity to law (Phi 3:9). He is rather speaking of the spiritual fruit that comes from Jesus Christ, produced in them by the Holy Spirit sent by Christ (Gal 5:22-25; cp 1Jo 2:29; 3:7; Joh 15:8; Mat 5:16).

Phi 1:12

NOW I WANT YOU TO KNOW: This and similar phrases in Paul’s writings always introduce an important statement, and usually imply that there was previously some misunderstanding on this particular point.

WHAT HAS HAPPENED TO ME: Imprisonment, shipwreck, captivity. Adversity had proved to be Paul’s ally: his imprisonment, especially, had led to the advancement of the gospel — as he now shows them.

ADVANCE: The term “prokopen” originally denoted making headway in spite of blows — like an army advancing against the enemy — and so depicted progress amid difficulties. Translated “progress” in v 25; 1Ti 4:15.

“A Greek word… used in the 1st century to refer to a company of wood cutters preceding the progress of an army, cutting a road through the forest so that it might advance. Paul says that his circumstances are divine wood cutters, cutting a way through the opposition so that the gospel might be advanced… His liberty was gone. He was chained to a Roman soldier night and day. God had built a fence around the apostle. He had put limitations about him. He had placed handicaps upon him. But Paul says that they are God’s wood cutters making a road for the advancement of the gospel” (Wuest).

Phi 1:13

PALACE GUARD: The “Praetorian Guard” (RV), possibly including Julius (Act 27:1). These were senior officials, and of officer rank.

“The term praitorio (‘palace guard’) admits of several meanings. In addition to this passage, it is used in the Gospels for Pilate’s headquarters in Jerusalem, probably to be identified with the Antonia fortress (Mat 27:27; Mar 15:16; John 18:28 [twice]; John 18:33; 19:9). In Acts 23:35 it is used of the Roman governor’s headquarters at Caesarea. In Lightfoot’s extended note four possibilities are suggested: (1) The emperor’s palace in Rome. It may be objected, however, that this term, suggestive of a military despotism, would not likely have been used by Roman citizens for their emperor’s residence. Furthermore, no contemporary instance of such use can be cited. (2) The barracks of the praetorian guard attached to the imperial palace. (3) The praetorian camp outside the city wall. These suggestions regard praitorion as a place, but this conflicts with the phrase in Phi 1:13… which clearly points to persons. (4) The praetorian guards themselves. This remains the most likely meaning, agreeable to both current usage and to context” (EBC).

AND TO EVERYONE ELSE: Gr “kai tois loipois pasin”. KJV has “in all other places”, but people not places (as in NIV) are indicated. Cp with “…welcomed all who came to see him… without hindrance he preached the kingdom of God” (Acts 28:30,31). This included members of the Jewish community (Acts 28:17…), at least one Gentile (Phm 1:10), and many Christian co-workers. Paul was able to get the gospel out from inside prison walls. Instead of falling into self-pity, he took every opportunity to make the gospel known.

IN CHAINS FOR CHRIST: And for no other reason!

Assuming that Paul wrote the Philippian letter while in prison in Rome (as in Acts 28:16,30), then this preaching would have been to those Roman soldiers who guarded him there. To them, his chains (v 14) spoke of the “hope of Israel” (Acts 28:20), and his sufferings were a fellowshipping of the Lord’s own sufferings (Phi 3:10; Col 1:24).

Phi 1:14

“A noble example has power to inspire… [this is] the best kind of CHAIN reaction” (BPh 126). Enthusiasm is contagious and inspiring. “Do not be overcome by evil, but overcome evil with good” (Rom 12:21).

HAVE BEEN ENCOURAGED TO SPEAK THE WORD OF GOD MORE COURAGEOUSLY AND FEARLESSLY: “One might suppose that his imprisonment would have dampened any evangelizing efforts and have caused the believers in Rome to ‘go underground,’ but exactly the opposite was true. They drew courage from Paul’s example and laid their fears aside. A literal rendering of the clause in the latter part of v 14 is ‘to a much greater degree they are daring to speak the word of God without fear.’ That it was ‘daring’ indicates no lessening of the danger but a new infusion of courage. The present tense shows it was no momentary enthusiasm that quickly passed but that it was still the situation as Paul wrote his letter. Surely the apostle’s own attitude to his chains must have been largely responsible for these results. If he had become depressed by developments, the effect on others would have been far different. It was Paul’s use of the change in his circumstances as a fresh opportunity to spread the Word of God that encouraged the Christians in Rome to do likewise” (EBC).

Phi 1:15

ENVY AND RIVALRY: As vv 16,17 suggest, apparently directed against Paul himself. In this, Paul shared the experiences of Christ (Mat 27:18), David (1Sa 18:8,9), and Joseph (Gen 37:11).

Prob these were not the Judaizers, to which Paul refers elsewhere in very unflattering terms (Phi 3:2); instead, they were orthodox in their teachings, but doing so for wrong motives — ie, to draw followers away from Paul and to themselves.

Phi 1:16

Vv 16,17: This verse order is used by NIV, RV, and RSV. The KJV reverses the order. In the revised verse order, there is a better transition to v 18.

THE LATTER DO SO IN LOVE: These are the ones inspired by Paul’s example (v 14).

KNOWING THAT I AM PUT HERE FOR THE DEFENSE OF THE GOSPEL: They perceived the divine purpose in Paul being imprisoned, ie, that the gospel would be better known, and did their smaller parts to further this work.

PUT HERE: “Set” in AV. Gr “keimai” is a military term: to be posted on guard duty. By ways that could never have been foreseen by man alone, God had accomplished within the short space of thirty years the spreading of the gospel of Jesus Christ from its humble beginnings in obscure Judea to its defense before Caesar at the center of the Empire. No doubt it was with some sense of awe that Paul evaluated his situation.

DEFENSE: Gr “apologia” = a legal defense.

Phi 1:17

SELFISH AMBITION: Gr “eritheian”: “strife” (AV), “faction” (RV, Roth), “party spirit” (Diag), “selfishnes” RSV). “Ambition, selfseeking, rivalry” (Vine). The word is derived from “erithos”, a “hireling”. Sw Phi 2:3.

THEY CAN STIR UP TROUBLE FOR ME: Trouble of a mental nature: distress that there might be division among believers on his account.

WHILE I AM IN CHAINS: It was as though they were trying to tighten the pressure of the bonds that bound Paul! “They were self-seeking opportunists, promoting themselves at Paul’s expense. Perhaps they had enjoyed some prominence in the church before he arrived, but had been eclipsed since he came to the city. By taking advantage of Paul’s imprisonment, they may have hoped to recover their former popularity. They may have supposed that he would bitterly resent their success (just as they did his) and his imprisonment would become all the more galling to him. If so, they failed to reckon with the greatness of the man” (EBC).

“This unhappy detail is quite congruous with Luke’s picture of the early church which had in its ranks such members as Ananias and Sapphira (Acts 5:1-11) and Simon (Acts 8:9-24). We are reminded of the parable of the wheat and the tares, and recall that among the apostles there was a Judas. Paul’s epistles show clearly that the condition of the ecclesias was a frequent source of anxiety to him (2Co 11:28)” (BPh 127).

Phi 1:18

WHETHER FROM FALSE MOTIVES OR TRUE: The evil are used by God to refine the good.

AND BECAUSE OF THIS I REJOICE: From the very beginning Paul had been taught by Christ that he would SUFFER many things for his Lord (Acts 9:15,16)! “But the evil designs of Paul’s enemies founder on his steadfast faith and unwavering loyalty to Christ” (BPh 127).

Phi 1:19

THROUGH YOUR PRAYERS: Epaphroditus had no doubt informed Paul that they were praying for him, and Paul took courage from this fact. Do we pray often for our brethren? God hears such prayers, and they reveal a genuine love for the believers. The frequency with which we offer such prayers is one measure of our spiritual maturity.

AND THE HELP GIVEN BY THE SPIRIT OF JESUS CHRIST: The Holy Spirit (of Christ) was the guiding and controlling influence in Paul’s journeys (Acts 13:2; 16:6; 18:9; 20:23; 21:11). Esp note Acts 23:11: “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome.” This would have strengthened him, as would the knowledge that in enduring the same afflictions as befell Christ he was fellowshiping his sufferings (Phi 3:10).

This phrase might signify a Holy Spirit-directed influence for Paul, as well as a reflection in him of the character and disposition which he had learned from his Lord (cp Rom 8:9).

WHAT HAS HAPPENED WILL TURN OUT FOR MY DELIVERANCE: Citing Job 13:16, LXX: sig vindication at judgment. But the question remains: ‘at WHOSE judgment? Caesar’s? or Christ’s?’

Phi 1:20

Paul’s earnest desires: Phi 1:20,23; 2:16; 3:8,10,11,12.

THAT I WILL IN NO WAY BE ASHAMED: Paul had to answer at Caesar’s judgment seat (Act 25:10,11), and he felt this responsibility — undertaken on behalf of believers everywhere — very keenly.

ASHAMED: “He that believeth shall not be ashamed” (Isa 28:18, LXX). Cited in Rom 9:33; 10:11. Cp also Psa 119:16; Rom 1:16; 5:5.

SUFFICIENT COURAGE: “The expression ‘en pase parresia’ conveys the thought of openness, courage, boldness, or confidence, whether toward God or people. Prominent are instances in which this quality is viewed in relation to speech. Paul may be thinking in terms of his coming testimony before his imperial judges” (EBC).

CHRIST WILL BE EXALTED IN MY BODY: That is, that the moral and spiritual excellence of Christ will be manifested in Paul (Gal 2:20). Stressed because Paul expected martyrdom. Thus he was “filling up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church” (Col 1:24; cp Phi 3:10; 2Co 5:20).

Phi 1:21

TO LIVE IS CHRIST AND TO DIE IS GAIN: Paul may be paraphrased here: ‘If I survive this possible martyrdom, it will mean opportunity for further fruitful activity. And for that I will be thankful.’

‘But if I am to die now, then I will consider that “gain” too… because, so it will seem, I will all the sooner see my Lord.’

[For no other sort of life could death be a “gain”!]

And so we may, each one of us, pray: “Lord, accept me; I here present myself, praying to live only in Thee and to Thee. Let me be as the bullock which stands between the plow and the altar, prepared either to continue working or to be sacrificed; and let my motto be, ‘Ready for either’.”

TO LIVE IS CHRIST: “Follow my example, as I follow the example of Christ” (1Co 11:1). “We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. For we who are alive are always being given over to death for Jesus’ sake, so that his life may be revealed in our mortal body” (2Co 4:10,11).

TO DIE IS GAIN: Because, in dying as a martyr for Christ, he would have full confidence in his Lord’s promises: “For I am already being poured out like a drink offering, and the time has come for my departure. I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day — and not only to me, but also to all who have longed for his appearing” (2Ti 4:6-8). Furthermore, such a death would bear added witness to the gospel Paul had preached.

Phi 1:22

FRUITFUL LABOR FOR ME: The continuing of gospel proclamation, which will only be of benefit to others.

YET WHAT SHALL I CHOOSE? I DO NOT KNOW!: ‘I am not sure that I would actually choose release myself.’ “It does not mean that Paul literally had the prerogative of choosing his fate, but it is a reference to his personal preference… How fortunate that God does not force us to make such choices!” (EBC).

Phi 1:23

TORN: “Hard pressed” (RSV).

DEPART: “Analuo” = to be loosed. Only twice in NT. The metaphor is that of a tent being taken down, or a ship being loosed from its moorings. In Luk 12:36, sig “return”. (1) To be loosed from mortal bonds at the resurrection, from earthly tabernacle (ie 2Co 5:1). See “analusis” in 2Ti 4:6, ref death. (2) Or, perhaps, the “return” of Christ from heaven — which would be far better than either life or death (cp Rom 8:19-23; 2Co 5:4). (3) Alternative: Paul desires to retire from active life, and enjoy quiet, secluded fellowship wi Xt, and revelations and visions, and study of the Bible. [A problem with this interpretation: Paul uses “sarx” (or “flesh”), not “soma” (or “body”) in vv 22,24; when the collective “Body” of Christ is mentioned elsewhere, the Gr word is “soma”.]

Possibilities 1 and 2 — as above — may be “blended together”: Barling cites Maurice Jones: “Many other passages in the epistle to the Philippians show conclusively that a ‘parousia’, a resurrection, and a judgment are fixed elements in the Pauline eschatology, but there are times when the apostle’s mind overleaps spaces and distances and he beholds himself in perfect fellowship with his Lord… So the thought here transcends all experience of an intermediate state and obliterates the interval between death and the full consummation of blessedness” (BPh 60).

AND BE WITH CHRIST: Depart in death, “sleep” until resurrection (ie 1Co 15:51-53), then in next conscious moment to be wi Xt. Yet Paul also desires the day of Christ (Phi 1:6,10; 2:16), the resurrection of the dead (Phi 3:11), and the Saviour, who will glorify his body (Phi 3:20,21).

Phi 1:24

BUT IT IS MORE NECESSARY FOR YOU THAT I REMAIN IN THE BODY: The good that a living Paul can do for the believers would seem to far outweigh the personal preference he might have. Therefore, v 22 should not be taken as a serious conflict in the mind of Paul, but a rather detached musing as to his ultimate fate; he does not recoil at the prospect of either death or life.

Phi 1:25

Seeing that his continued presence will be of benefit to the brothers and sisters, Paul is reasoning himself into renewed confidence in his eventual release from prison. “Furthermore, he must have known that the case against him was not strong (Acts 23:29; 25:25; 26:31,32), and thus his hope of release was well-founded. Nevertheless, because likelihood of release was only personal conviction, he makes allowance in his previous explanation for the possibility that things might turn out adversely. Evidence from the pastoral epistles, confirmed by considerable early historical testimony, indicates that Paul was released from this first Roman imprisonment and had opportunity for travel, including a trip through Macedonia (and presumably Philippi), before being reimprisoned and suffering a martyr’s death” (EBC).

FOR YOUR PROGRESS AND JOY IN THE FAITH: Paul’s continued ministry among the Philippians would be aimed at advancing their spiritual growth and deepening their joy in the Christian faith. The believers’ experience should not be static but characterized by a growing understanding of spiritual truth. This in turn would increase their joy as they entered more fully into the understanding of their privileges and prospects in Christ.

PROGRESS: Sw Phi 1:12; 1Ti 4:15.

Phi 1:26

MY BEING WITH YOU AGAIN: KJV has “my coming to you again”. But the Gr “parousia” means a visible, literal “coming” and “presence”, not a vague, “spiritual” aura — as JWs teach. Sw 2Co 7:6; 1Co 16:7.

Phi 1:27

CONDUCT: “Politeuomai” = to behave as a citizen. Cp Phi 3:20; Acts 23:1 (sw).

WHETHER I COME AND SEE YOU OR ONLY HEAR ABOUT YOU IN MY ABSENCE: Their obedience and devotion must not be contingent on his presence with them (cp Phi 2:12). They must develop and nurture an awareness of God’s all-pervading presence.

STAND FIRM: Gr “stekete”: a military term sig “to stand in an unbroken line” — the Roman phalanx — as against the assault of the enemy (Gal 5:1; 1Co 16:13; Phi 4:1).

IN ONE SPIRIT: Gr “pneuma”: thus, “with one mind”.

CONTENDING AS ONE MAN FOR THE FAITH OF THE GOSPEL: In essential things, unity (Phi 1:27). In doubtful things, liberty (Rom 14:6). In all things, love (1Co 13:1,5).

CONTENDING: Gr “sunathleo” = “striving together” as in an athletic contest. Sw in Phi 4:3. “The very energy of the Christian faith… to produce energetic individualities” (RWP).”Striving side by side” (RSV); “vigorously cooperating” (Diag). This requires them to forget their petty quarrels (Phi 4:2; cp Gal 5:15).

AS ONE MAN: With one “psyche”: thus, “with one body”. Paul has now commenced his exhortation to unity and peace, which he continues throughout the letter (Phi 2:2; 4:2,7).

Phi 1:28

If they wavered in the face of trial, not only would they jeopardize their own salvation, but their enemies would have cause to believe that the gospel was a fake. However, if they stood firm, their own salvation would be assured. Moreover, their enemies would see the power of their convictions and might become fearful of the “judgment to come”. Cp the effect of Jesus’ calm and confidence on Pilate (John 19:8), and Paul’s similar effect on Felix (Acts 24:25). The idea of steadfastness under trial bringing salvation is the same as in v 19.

FRIGHTENED: “The metaphor is of a timid and scared horse” (RWP).

THOSE WHO OPPOSE YOU: Who were these opponents? Some have insisted that the reference could not have been to Jews because the Jewish population of Philippi was too small. This ignores the fact that hostile Jews often dogged Paul’s steps and caused trouble in the ecclesias he founded. Such was the case in other Macedonian ecclesias (Thessalonica: Acts 17:5; Berea: Acts 17:13). In the light of Paul’s discussion in Phi 3:2-6, it seems clear that Jewish hostility was present. But there is nothing in Phi 1:28 that restricts the reference to Jewish opponents. What is virtually certain is that these were external foes, not false teachers within the ecclesia. It is most likely that Paul was speaking generally of adversaries of the Truth of whatever kind. Whether Jewish or pagan, they usually employed the same tactics, and the need for unity and courage among the believers was crucial.

A SIGN: Gr “endeixis”: sw 2Co 8:24; Rom 3:25,26. “An Attic [Greek] law term” (RWP) and only in Paul in NT.

AND THAT BY GOD: ” ‘And that by God’ refers grammatically neither to ‘salvation’ nor to ‘sign’ (both of which are feminine nouns, for which the feminine form of ‘that’ would be required, rather than the neuter, which was used), but to the entire fact that believers have been granted courage from God to stand firm in their struggles and so are demonstrating their salvation” (EBC).

Phi 1:29

FOR IT HAS BEEN GRANTED: Gr “eucharisthe”. “To grant an act of grace” (RV; RSV). “It has been given as a favor” (Roth). This was “the grace [charis] that God has given the Macedonian churches” (2Co 8:1): “severe trial… and… extreme poverty” (2Co 8:2)! “Rejoicing because they had been counted worthy of suffering disgrace for the Name” (Acts 5:41).

The Philippians would be given the privilege of proving that their faith was more than nominal.

BUT ALSO TO SUFFER FOR HIM: The privilege of suffering for Christ — one which Paul himself “enjoyed” (Acts 9:15,16). Cp Mat 5:12; 1Pe 4:13,14; Heb 12:6; Acts 16:23-25.

The NT regards suffering as God’s means of achieving His gracious purposes both in His own Son (Heb 2:10) and in all believers (Jam 1:3,4; 1Pe 1:6,7).

Phi 1:30

The Philippians had seen Paul’s joyous example of enduring sufferings (Acts 16:23-25; 1Th 2:2). And they had heard of others he had undergone more recently in Rome (perhaps from reports of travelers or other messengers, including those who conveyed the information about Epaphroditus: Phi 2:26). In a very real sense he was being conformed to the sufferings of Christ (Phi 3:10). And in their own sufferings, the Philippians would share this conformity and fellowship also (cp Rev 1:9).

STRUGGLE: “Agon”: sw Col 2:1; 1Th 2:2; 1Ti 6:12; 2Ti 4:7. In Hellenistic usage “agon” originally meant a place of assembly, then a place where athletic contests were held, and later the contest itself (the “race” of Heb 12:1, sw). The term also developed a metaphorical use for any kind of conflict. In Phi 1:28 the thought of “antagonists” appears, and this is consistent with the idea expressed elsewhere of the obstacles, dangers, and even catastrophes that the believer may face.

Author: Paul.

Time: Prob AD 60 or 61.

Origin, place of writing: Since Paul was a prisoner at the time Philippians was written (Phi 1:7,13,16), identification of this imprisonment would make possible the fixing of the date and place of origin of the Epistle. Three possibilities must be considered:

1. Caesarea. Paul was a prisoner in Caesarea for two years (57-59) and his friends had access to him (Acts 24:23,27). The fugitive slave Onesimus could have fled there (this assumes that the Epistles to the Colossians and Philemon came out of the same imprisonment as Philippians). The “praetorium” (Phi 1:13; NIV, “palace guard”) could [possibly] be understood of Herod’s palace at Caesarea (Acts 23:35). Furthermore, the warning and argument against Jewish teachers (Phi 3:1-16) fits well the period of Jewish-Gentile controversy. This theory has not been widely adopted, because there is no positive evidence favoring it. Paul expected prompt release (Phi 2:24), but there was little reason for optimism while he was at Caesarea, and this prospect was no longer possible after he had appealed to Caesar. Lack of any mention of the prominent Philip, who lived at Caesarea and had been Paul’s host (Acts 21:8-10), also makes this view doubtful.

2. Rome. The traditional view places the writing of Philippians during Paul’s first imprisonment in Rome during 59-61 (Acts 28:30). This is the most natural understanding of “palace guard” (Phi 1:13) and “Caesar’s household” (Phi 4:22). Paul’s trial was evidently going on during the writing, and its outcome could bring either life or death. Apparently there could be no appeal from its verdict (Phi 1:19-24). This was not the situation at Caesarea, for there he could appeal to Caesar (Acts 25:10-12). His circumstances reflected in the letter fit the Roman imprisonment better than the one at Caesarea, since he had freedom to arrange travel plans for his associates and opportunity to carry on considerable correspondence. He hoped to visit Philippi soon (Phi 2:24); at Caesarea, however, his aim was to go to Rome, and his appeal to Caesar made a trip to Philippi out of the question. The Marcionite Prologue (c 170) states that Philippians was sent from Rome. This view is the one most widely held.

3. Ephesus. This view places the writing in 53-55 during Paul’s three-year stay in Ephesus (Acts 19). The problem that Acts mentions no imprisonment of Paul in Ephesus is met by explaining Rom 16:4,7; 1Co 15:32; 2Co 1:8-10; 11:23 as pointing to such an imprisonment. But this is by no means established, for it demands treating these passages in Corinthians with wooden literalness rather than as the dramatic figures they are. Furthermore, this view requires taking Rom 16 as written to Ephesus rather than to Rome, a conclusion not warranted by the documentary evidence.

Summary: Paul’s main purpose in writing this letter seems to have been to thank the Philippians for the gift they had sent him when they heard he had been imprisoned at Rome (Phi 1:5; 4:10-19). But Paul also discusses several other issues. He encourages the Philippians to stand firm in the face of persecution, and he exhorts them to humility and unity. He also commends Timothy and Epaphroditus to the church and warns the Philippians against people who encourage a return to the Jewish law. The letter is outstanding in its emphasis on joy; the word “joy” occurs 16 times.

Key verse: “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Phi 4:6,7).

Overview

Phi 1: Christ the Christian’s life. Phi 2: Christ the Christian’s pattern. Phi 3: Christ the Christian’s object. Phi 4: Christ the Christian’s strength.

Outline

1. Greetings and thanksgiving: Phi 1:1-11

2. Paul’s personal circumstances: Phi 1:12-26

3. Exhortations: Phi 1:27 – 2:18

a) Living a life worthy of the gospel: Phi 1:27-30 b) Following the servant attitude of Christ: Phi 2:1-18

4. Timothy and Epaphroditus: Phi 2:19-30

5. Warnings against false teachers: Phi 3:1 – 4:1

6. Final exhortations, thanks and conclusion: Phi 4:2-23

a) Exhortations: Phi 4:2-9 b) Thanks: Phi 4:10-20 c) Greetings and benediction: Phi 4:21-23

Phi 4:1

MY BROTHERS: Paul’s strong affection for the Philippian Christians comes through very clearly in this verse. He called them “brethren” four times (Phi 1:12; 3:1,17; 4:8), “beloved” twice (Phi 2:12 and here), and “beloved brethren” once (here).

WHOM I LOVE AND LONG FOR: Paul has previously expressed his great affection for them: “God can testify how I long for all of you with the affection of Christ Jesus” (Phi 1:8).

MY JOY: In the day when glory, honor, and immortality are bestowed on the faithful, there will be great joy on the part of those who preached the gospel and those who received it. “As you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus” (2Co 1:14).

CROWN: Gr “stephanos”: the coronal wreath bestowed on winners in athletic competitions (Phi 2:16; 1Co 9:25). Their salvation will be Paul’s victory as well as their own (Phi 2:15-18). In a similar vein, Paul wrote to the Thessalonians: “For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you?” (1Th 2:19).

STAND FIRM IN THE LORD: Gr “stekete”, as in Phi 1:27: a military term sig “to stand in an unbroken line” — the Roman phalanx — as against the assault of the enemy (also in Gal 5:1; 1Co 16:13).

Standing firm involves living in harmony with one another (vv 2,3), rejoicing on all occasions (vv 4-7), and developing the quality of sweet reasonableness (vv 8,9).

Phi 4:2

I PLEAD WITH EUODIA AND I PLEAD WITH SYNTYCHE TO AGREE WITH EACH OTHER IN THE LORD: “Plead” is “parakaleo”: to exhort, encourage. Euodia (sig “success”) and Syntyche (sig “lucky”) were two sisters who had a difference, perhaps even a long-running feud. Though to be named would surely be embarrassing, Paul considers this serious enough to do so. He does not attempt to arbitrate — but only to encourage them to find a way to make peace with one another, and to forgive one another even as they have been forgiven (Mat 6:12,14,15). What divided these two we do not know, and it does not matter. There are latent causes of division in the human heart, just as there are latent possibilities of disease in every living organism. Divisions spring from pride and mistrust, and we need to recognize these as evil and destructive of the fellowship which should exist between brethren. Instead, the urge for unity, though unnatural, should be cultivated and eagerly pursued (Eph 4:1-3).

Phi 4:3

The aspects of fellowship: fellow-heirs (Eph 3:6); fellow-soldiers (Phi 2:25); fellow-helpers (3Jo 1:8); fellow-workers (Col 4:11); fellow-servamts (Rev 6:11); fellow-prisoners (Rom 16:7); fellow-laborers (Phi 4:3); fellow-citizens (Eph 2:19).

This verse is rich in “syn-compounds” — words using the prefix which denotes “together with”: “yokefellow” (“suzugos”: yoked together); “help” (“sullambano”: take hold together with); “contended” (“sunathleo”: wrestled together, as helpers in a contest); and “fellow workers” (“sunergos”: laborers together).

I ASK YOU, LOYAL YOKEFELLOW, HELP THESE WOMEN: Possibly Paul has a particular brother in mind here: he seems to enlist the aid of a third party, Syzygus (sig “yokefellow”, whom he challenges to live up to his name and be a “loyal yokefellow” (“gnesie syzyge”) by bringing these women together. (Another Pauline play on a personal name occurs in Phm 1:10,11.) It is possible, of course, that there was no brother by the name Syzygus, and that this is an appeal to an otherwise unnamed brother — but in that case, how would the Philippians know to whom this exhortation is addressed? The other alternative is that this is a general appeal to any and all in Philippi, to help with this reconciliation between Euodias and Syntyche.

WHO HAVE CONTENDED AT MY SIDE IN THE CAUSE OF THE GOSPEL: Whenever possible, Paul does not rebuke without also commending! In this case, he reminds Euodias and Syntyche of the sterling qualities and faithful service they manifested previously, when the gospel was first preached to them, and when they embraced and labored alongside the apostle (Acts 16:13-40). Possibly they were among the first women in Philippi to hear his message (Acts 16:13-15).

CLEMENT: The only ref to this brother. Probably not the same as the more famous Clement of Rome, who lived at the end of the 1st century — some 35 or 40 years later. Clement was a common name.

WHOSE NAMES ARE IN THE BOOK OF LIFE: Cp Psa 69:28; Dan 12:1. This divine roll is, in the NT, mentioned only here and in Rev, where the refs are numerous (Rev 3:5; 17:8; 20:12,15; 21:27; 22:19). We are reminded of the occasion when Moses pleaded with God to erase his name from the book of life if this could be a condition of the forgiveness of Israel’s sin (Exo 32:32). This request shows that the book is the heavenly register on which are entered the names of God’s covenant people. When God takes such notice of men, they are signally honored: “Rejoice that your names are written in heaven” (Luk 10:20). The fact that names, once written, can still be blotted out of the book (Rev 3:5) is a sobering reminder that citizenship of the heavenly commonwealth is not necessarily permanent.

“Practically every city of that day maintained a roll or civic register of its citizens, and in that record was entered the name of every child born in the city. If one of the citizens proved guilty of treachery or disloyalty or of anything bringing shame on the city, he was subjected to public dishonour by the expunging of his name from the register. (The name was in any case normally obliterated at death.) He was deemed no longer worthy to be regarded as a citizen of the city. If, on the other hand, a citizen had performed some outstanding exploit deserving of special distinction, honour was bestowed upon him, either by the recording of the deed in the city roll or by his name being encircled in gold (or overlaid in gold) in the roll” (Tatford, cited in Const).

Phi 4:4

REJOICE IN THE LORD ALWAYS: Cp Phi 3:1. That is, joy in fellowship (v 2). Rejoicing is the antidote to division (Phi 4:2), and the antithesis of ill-temper (1Ti 3:3; Jam 3:17; Psa 86:5, LXX). Paul and Silas rejoiced and sang hymns while in the PHILIPPIAN jail (Act 16:25). The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

There were many reasons the Philippian saints could have felt discouraged. Paul’s imprisonment and the possibility of his death, Epaphroditus’ illness, and the antagonism of unbelievers were a few. The attacks from legalists on the one hand and libertines on the other plus friction among certain members of the church contributed to this spirit. To counteract this attitude Paul prescribed rejoicing in the Lord.

I WILL SAY IT AGAIN: REJOICE: The apostle is anxious that the full implication of his words should not be missed; accordingly, he repeats himself. He repeats the command, because in all the vicissitudes of the Christian life, whether in attacks from errorists, personality clashes among believers, persecution from the world, or threat of imminent death — all of which Paul himself was experiencing at this very time — the Christian is to maintain a spirit of joy in the Lord. He is not immune to sorrow nor should he be insensitive to the troubles of others; yet he should count the will of God his highest joy and so be capable of knowing inner peace and joy in every circumstance.

Phi 4:5

GENTLENESS: “Epieikes”: “reason” (Vine). “Moderation” (AV). “Considerateness” (Roth), or “reasonableness” (Roth mg). “Forbearance” (RV, RSV). “Gentleness” (Diag). Sw 1Ti 3:3; Tit 3:2; Jam 3:17.

The Gr word contains connotations of gentleness, yielding, kindness, patience, forbearance, leniency, and magnaminity. It recalls the example of Jesus Christ’s humility in Phi 2:5-11. The forbearing person does not insist on his or her own rights or privileges. He or she is considerate and gentle toward others.

THE LORD IS NEAR: Or “at hand” (AV, RV, RSV). Two possibilities: (1) Christ’s nearness at all times to his brethren: “I am with you always” (Mat 28:20). He can see and appreciate the injustices they were suffering (Phi 1:27-30). This knowledge would comfort them, and enable them to be gentle in the face of mistreatment or other bad conditions. (2) Christ’s second coming is near… at least as near as one’s death. Then he will reward his faithful servants (cp Phi 3:20,21) and redress all grievances (James 5:8). The knowledge of this would encourage them to be faithful to all his commands. And in view of eternity, any and every affliction will seem to have been only for a “moment” (2Co 4:16-18).

Possibly this phrase is an allusion to Psa 119:151; 145:18: the contexts there would apply to either of the two possibilities of meaning.

Phi 4:6

Do not nag or quarrel, but you may “nag” at God!

Paul used several different words for prayer in this verse. “Prayer” (“proseuche”) is the most general term for our communications to God. “Petition” (“deesis”) refers to requests for particular benefits. “Thanksgiving” (“eucharistias”) is grateful acknowledgment of past mercies. “Requests” (“aitemata”) looks at individual requests of God that form part of the whole prayer.

DO NOT BE ANXIOUS ABOUT ANYTHING: Those who are anxious and fearful are not showing confidence in God (cp Mat 6:25-34). Earlier Paul commended Timothy for being anxious over the welfare of the Philippians (Phi 2:20). Here he said we should not be anxious about anything. The same Greek word (“merimnate”) appears in both places. The resolution of this problem probably lies in viewing anxiety as concern that may become fretful and inappropriate if taken too far. Paul’s point here was that, rather than becoming distraught over a particular situation, we should take it to the Lord in prayer.

BUT IN EVERYTHING, BY PRAYER AND PETITION: This is the great antidote for anxiety. If God’s will has been taken into account, then there must be a faithful acceptance of whatever comes — because, whether it matches up with what we might like or not, it will be for our ultimate benefit: “In all things God works for the good of those who love him, who have been called according to his purpose” (Rom 8:28).

“And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints” (Eph 6:18).

WITH THANKSGIVING: “Pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus” (1Th 5:17). God wants to hear our prayers. But to keep them from becoming too self-focused, God wants us to always remember to give thanks. Gratitude can only exist where there is appreciation of God’s past goodness, and confidence in His future care (Rom 5:4). It is so easy for us to turn prayer into a request line. We are the ones who are left bereft when thanksgiving and praise are robbed from our prayers. Without praise our hearts grow dim because all we think about are problems and prayer becomes a wish list.

PRESENT YOUR REQUESTS TO GOD: God desires that we take all our requests to Him (Psa 50:15; 81:7). Those who walk with God will not fail to do this, and thereby He will draw nigh to them even while they are drawing nigh to Him (Jam 4:8). “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (Pro 3:5,6).

Phi 4:7

Peace: made (Col 1:20), preached (Eph 2:17), enjoyed (Rom 5:1), filling hearts (Rom 15:13), given (John 14:27), keeping (Phi 4:7), and ruling (Col 3:15). Peace achieved by forgiving past bickerings (Col 3:13,15).

THE PEACE OF GOD: This is peace that comes FROM God rather than peace WITH God. A peace which comes from intimate association with God, which cannot be threatened by external circumstances or conditions: Rom 5:1; Col 1:20; John 14:27. “God is not subject to the fluctuations in mood, the storms and tempests born of conflicting interests and passions. The mind that is set on Him shares His peace” (BPh 151). “You will keep in perfect peace him whose mind is steadfast, because he trusts in you” (Isa 26:3).

“These familiar words are remarkable for their atmosphere of complete calm; they rightly constitute one of Paul’s most treasured utterances. The apostle was clearly drawing on his own experience when he wrote the passage. He had known many dark moments in his life, but the Lord had delivered him out of them all” (BPh 31).

WHICH TRANSCENDS ALL UNDERSTANDING: Everything about God surpasses human comprehension: ” ‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the LORD. ‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts’ ” (Isa 55:8,9). Our Heavenly Father “is able to do immeasurably more than all we ask or imagine” (Eph 3:20).

WILL GUARD YOUR HEARTS AND YOUR MINDS IN CHRIST JESUS: The Gr “phroureo” is “either the work of a garrison in maintaining law and order within a city and protecting it against attacks from without… or the activity of a sentry who ensures that there is no surprise attack” (BPh 102). The sw occurs in Gal 3:23, in the sense of being held prisoner, or kept under guard.

“Everyone — and everything — is on a secondary level, in relation to our relationship to God. This includes our family, and the ecclesia, and the ecclesial world. Not that they are unimportant. They are very important to us. But they cannot — in the ultimate — mar or jeopardize our personal peace with God. Only we ourselves can do that. Our relationship to God must be such that whatever else happens, it can only have a secondary effect upon us. Sometimes, indeed, a very major and serious effect — but still secondary, and relatively minor, in comparison with our impregnable, unassailable peace with God. We must — by deliberate concentration and effort — get all things into their proper secondary perspective, if we are to have the perfect peace that transcends understanding. And we can have it. We must have it. This is spiritual success. All else is failure. God alone is immutable and unchanging. So He alone can be built on and depended on” (GVG).

“There once was a king who offered a prize to the artist who would paint the best picture of peace. Many artists tried. The King looked at all the pictures, but there were only two he really liked and he had to choose between them. One picture was of a calm lake. The lake was a perfect mirror, for peaceful towering mountains were all around it. Overhead was a blue sky with fluffy white clouds. All who saw this picture thought that it was a perfect picture of peace. The other picture had mountains too. But these were rugged and bare. Above was an angry sky from which rain fell and in which lightning played. Down the side of the mountain tumbled a foaming waterfall. This did not look peaceful at all. But when the King looked, he saw behind the waterfall a tiny bush growing in a crack in the rock. In the bush a mother bird had built her nest. There, in the midst of the rush of angry water, sat the mother bird on her nest… perfect peace. Which picture won the prize? The King chose the second picture ‘because,’ he explained, ‘peace does not mean to be in a place where there is no noise, trouble, or hard work. Peace means to be in the midst of all those things and still be calm in your heart. That is the real meaning of peace’ ” (MT).

GUARD: The word guard (“phroureo”) was a military term that described a sentinel, a Roman soldier holding his weapon, walking back and forth in front of an open gate so that no one could enter. And so God will be a sentinel, guarding our hearts and giving us His peace. Our Father is a Father who delights to give good gifts to His children. He will actively guard ours heart against whatever is troubling us. He will not allow any menacing worry to enter.

Phi 4:8

FINALLY, BROTHERS, WHATEVER…: The lesson is generalized for all ecclesia.

TRUE: Gr “alethe”, sig “valid, honest, and reliable” — the opposite of false. It characterizes God, and should characterize believers (cf Rom 3:4).

NOBLE: Gr “semna”, worthy of respect (Prov 8:6; 1Ti 3:8,11; Tit 2:2). Not base or dishonorable. Used in the NT only by Paul — here and in 1Tim 3:8, 11; Tit 2:2 — and may ref ecclesial elders. It is a quality that makes them worthy of respect.

RIGHT: Gr “dikaia”: what is just and upright; conformable to God’s standards and thus worthy of His approval. Cp Phi 3:9; Rev 15:3.

PURE: Gr “hagna” denotes cleanness (cp Jam 3:17), and may connote moral purity, or chastity.

LOVELY: Gr “prosphile” (lit, that which leads to love) means what is amiable, agreeable, or pleasing.

ADMIRABLE: “Of good report” (AV, RV, Roth). Gr “euphema” refers to what is praiseworthy because it measures up to the highest standards. It occurs only here, though Paul uses the cognate “euphemia” in 2Co 6:8.

EXCELLENT: Gr “arete”. “Of preeminent estimation” (Vine).

PRAISEWORTHY: Gr “epainos”.

THINK ABOUT SUCH THINGS: “Impute” or “reckon”, ie consider these qualities to be characteristics of others. Cp thought, 1Co 13:5.

“Commentators point out that heathen philosophers were wont to draw up such catalogues of virtues. Paul would not be blind to the moral qualities exhibited by some in the heathen world… There is sometimes a painful contrast between the conduct of professing Christians and that of men indifferent to Christ’s claims. If some of the virtues Paul recommends were practised in the pagan world they were none the worse for that. Having said so much, we must make it clear that Paul is not writing as a moralist or philosopher. The apostle was not writing purely abstract virtues but personal qualities which had already been embodied in a Life. Furthermore, the essentially Christian reference of these things, so far as Paul is concerned, is made clear by the next verse” (BPh 152).

Phi 4:9

WHATEVER YOU HAVE LEARNED OR RECEIVED OR HEARD FROM ME: Wholesome conduct (v 9) should follow wholesome thinking (v 8). Paul was of the conviction that the truths of the Christian gospel must never be abstracted from action and put into high-toned words and phrases, but always expressed in the life of the teacher. And so Paul, unselfconsciously, sets himself up as their example. Specifically to the point of v 2, for example, he had never cherished a grudge or quarreled with anyone.

Phi 4:10

AT LAST YOU HAVE RENEWED YOUR CONCERN FOR ME: Paul is not complaining that they had been negligent, but simply stating that he knew that they had lacked opportunity, until recently, to show their care for him. Now they had showed it practically in a gift brought by Epaphroditus (Phi 2:25; 4:14-18).

RENEWED: A verb used of flowers blooming again in the spring (BPh 153). “Had blossomed afresh” (NEB). Like a person rejoicing over the signs of spring after a hard winter, so Paul rejoiced to see again the signs of personal concern from Philippi after a long interval of silence.

Phi 4:11

I AM NOT SAYING THIS BECAUSE I AM IN NEED: The ground of his joy is not the relief to his own condition but their goodness.

I HAVE LEARNED TO BE CONTENT WHATEVER THE CIRCUMSTANCES: “Content” is the Gr “autarkes”, which means “self-sufficient”. This usage is derived from Stoic philosophy, describing a person who accepted impassively whatever came — one whose mental state is independent of his material conditions. In this case, this is true not because Paul subscribes to the school of philosophy, but because he believes that his Heavenly Father will supply all his needs: “Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God” (2Co 3:5).

“One of the best established principles in economics is the one that says the more you have of anything, the less satisfaction you get from having some more. Otherwise known as the principle of marginal returns. One car may make a big difference to your life. The fourth car just gives you the choice whether you will go there in the sedan or the convertible. One crust of bread may save a man from starvation; a thousand crusts would simply be a litter problem. While this is well understood for specific items, it is not generally grasped that it also applies to material goods when taken as a whole.

“In the early stages of industrialization, the benefits in terms of real satisfaction are great. Running water and electric light made life vastly less onerous. A home, sufficient clothes, good food are of basic importance. But industrial civilization has reached the point where the majority of the population is consuming goods which yield only marginal satisfactions. We consume far more clothing than we need, changing because ‘fashion’ has changed and discarding clothes which are far from worn out. We know how to make clothes in large quantities, and we do this. But the satisfaction gained is small. It is rather than we avoid the dissatisfaction of being accused of being out of fashion than that we get any positive pleasure. People who live secluded lives seldom bother much about fashion” (GR Taylor, “The Doomsday Book”).

“John Wesley’s rule of life was to SAVE all he could, and GIVE all he could. When he was at Oxford he had an income of £30 a year. He lived on £28 and gave the balance away. When his income increased to £60, £90, and £120 a year, he still lived on £28 and gave the balance away. The Accountant-General for Household Plate demanded a return from him. His reply was, ‘I have two silver teaspoons at London, and two at Bristol. This is all the plate I have at present, and I shall not buy any more while so many around me want bread.’ The Romans had a proverb which said that money was like sea-water; the more a man drank the thirstier he became. And so long as a man’s attitude is that of the rich fool his desire will always be to get more — that is the reverse of the Christian way” (William Barclay).

Phi 4:12

TO BE IN NEED: More literally, “to be abased, brought low, or humbled” (as in Phi 2:8).

TO HAVE PLENTY: Gr “perisseuo” = to superabound; to excel.

I HAVE LEARNED THE SECRET: Lit, “I have been initiated into the mystery” — which is, of course, revealed in v 13!

IN ANY AND EVERY SITUATION: Specifically detailed by Paul in 2Co 11:23-27: “I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked.”

WELL FED… LIVING IN PLENTY: Notice that the conditions of prosperity are themselves times of testing and temptation, and prospectively of spiritual danger. Both poverty and wealth bring temptations with them (Prov 30:7-9). Wealth is a different sort of testing than privation, but perhaps even more deadly as a result — because it may lead to feelings of pride and self-sufficiency, and the forgetting of God.

Phi 4:13

I CAN DO EVERYTHING THROUGH HIM WHO GIVES ME STRENGTH: This is the great lesson for all who would attain salvation. They must “cease from man” and learn to trust in the mercies of God (cp Isa 2:21; Psa 146:3-6; 22:8; Eph 6:10; 2Co 12:9,10; 2:14; 1Ti 1:12). Paul was not a member of the Stoic philosophical school, even though for this purpose he might sound like he was: his secret was… CHRIST!

Phi 4:14

YET IT WAS GOOD OF YOU TO SHARE IN MY TROUBLES: Paul realizes that his disclaimer about plenty and prosperity might, by itself, sound ungrateful — so he attempts to redress this.

“We know that God loves a cheerful giver, but I believe we also need to stress that God loves a cheerful receiver. Cheerful receivers make giving and receiving a joy… This is not necessarily an easy task. The art of being a gracious, cheerful, thankful receiver may be even more difficult than being a cheerful giver. If we learn to accept the compliments and the special personal gifts which we receive in a gracious, cheerful manner, we will help make giving and receiving a joy for ourselves and for [others]” (Brug, cited in Const).

Phi 4:15

IN THE EARLY DAYS OF YOUR ACQUAINTANCE WITH THE GOSPEL, WHEN I SET OUT FROM MACEDONIA: The events described in Acts 16: Lydia’s warmth and hospitality, the jailer’s wholeheartedly devotion and commitment.

NOT ONE CHURCH SHARED WITH ME IN THE MATTER OF GIVING AND RECEIVING, EXCEPT YOU ONLY: “The Philippians, by their contributions, had opened an account wi him” (BPh 155). Of them Paul wrote to the Corinthians: “And now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God’s will” (2Co 8:1-5; cp 2Co 11:8). The Philippians were obviously as close to Paul as any of the ecclesias which he established.

Phi 4:16

THESSALONICA: His first start after departing from Philippi (Acts 17:1).

Phi 4:17

NOT THAT I AM LOOKING FOR A GIFT: Again, Paul says that he did not require it as a necessity, but as a token of their love (cp vv 11-14).

CREDITED TO YOUR ACCOUNT: “But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal” (Mat 6:20; cp 1Ti 6:17-19).

Phi 4:18

A FRAGRANT OFFERING, AN ACCEPTABLE SACRIFICE, PLEASING TO GOD: Burnt offerings, speaking of dedication (Gen 8:20,21; Exo 29:18,25,41; Lev 1:9,13,17; 2:12). In Eph 5:2, Christ’s sacrifice is described in similar terms.

Other sacrifices believers can make to God beside our material possessions (v 18) include our bodies (Rom 12:1,2), our converts (Rom 15:16), our praise (Heb 13:15), and our good works (Heb 13:16).

Phi 4:19

MY GOD WILL MEET ALL YOUR NEEDS: Cp Pro 11:25; 19:17; Mat 5:7; 6:33). Note that it is needs that He will meet, not “greeds.”

God’s liberality to them. Paul’s “blank check”: the “banker” = “my God”; the promise to pay = “will meet”; the amount = “all your needs” — ‘Fill in the blank!’; the inexhaustible capital = “his glorious riches”; and the “cashier” = Christ Jesus!

“In God through Christ we can have… A love that can never be fathomed, A life that can never die, A righteousness that can never be tarnished, A peace that can never be understood, A rest that can never be disturbed, A joy that can never be diminished, A hope that can never be disappointed, A glory that can never be clouded, A light that can never be darkened, A purity that can never be defiled, A beauty that can never be marred, A wisdom that can never be baffled, Resources that can never be exhausted. God can be our all in all!” (MT).

HIS GLORIOUS RICHES IN CHRIST JESUS: Called “the unsearchable riches of Christ” (Eph 1:8; 3:8,20).

Phi 4:20

TO OUR GOD AND FATHER BE GLORY FOR EVER AND EVER: Small wonder that Paul closes this beautiful passage with a doxology. The glory of God’s providential care must always be recognized by His children. Even the eternal ages yet to come will not be sufficient to exhaust the praises that belong to Him.

Other doxologies, or ascriptions of praise to God: Rom 16:27; Gal 1:5; Eph 3:20,21; 1Ti 1:17; 2Ti 4:18.

Phi 4:21

It is likely that the remaining words of the letter were written by Paul’s own hand, after the pattern announced in 2Th 3:17 (see also Gal 6:11; Col 4:18).

GREET ALL THE SAINTS IN CHRIST JESUS: “As the letter draws to its conclusion, he greets every saint in Christ Jesus and thus, as in the opening verse, embraces all, from the lowliest to the most distinguished, in his salutation.

Phi 4:22

ESPECIALLY THOSE WHO BELONG TO CAESAR’S HOUSEHOLD: Perhaps they had visited Philippi on some sort of official business, and had had opportunity to meet the Philippian brethren.

Phi 4:23

THE GRACE OF THE LORD JESUS CHRIST BE WITH YOUR SPIRIT: The last words of the NT carry the same message (Rev 22:21).

GRACE: “In the Christian message, grace is the first word and the last word” (BPh 157).

Phi 3:1

FINALLY: Or “furthermore”: cp 1Th 4:1; 2Th 3:1; 1Co 1:16; 4:2; 2Co 13:1; Gal 6:17. Usually this word does not mark a conclusion so much as a transition on the way to a conclusion. It introduces what remains to be said. Anyone who has listened to much preaching knows that Christian communicators often say “finally” long before the message ends!

REJOICE: Joy is the prevailing mood of the whole letter (Phi 1:3,4,18,25; 2:1,2,17-19,28,29; cf Phi 4:1,4,10,18). “This joy of the disciple of Christ is meant to be unquenchable, an inner joy which is essentially a part of the individual, a joy which in its strength presents a striking contrast with the gaiety of the world, so effervescent and dependent upon external stimuli. It is this kind of joy that Paul possessed. He wanted the Philippians to develop it” (BPh 28)).

IN THE LORD: Regardless of circumstances the Christian can and should always rejoice in the person and work of Jesus Christ. He is the basis of true joy and the sphere in which it thrives.

There is a transition here, of sorts: rejoicing is tremendously important, but — Paul reminds them — false teachers can rob the brethren of joy…

IT IS NO TROUBLE FOR ME TO WRITE THE SAME THINGS TO YOU AGAIN: ‘I don’t mind repeating this because it is so important to you.’ “The same things” refer to the warnings about the Judaizers in the verses that follow: this, evidently, has been a continual theme of Paul’s exhortations to them, and to others.

Phi 3:2

DOGS: A term of reproach and contempt (1Sa 17:43; 24:14; 2Sa 16:9; 2Ki 8:13; Deut 23:18; Prov 26:11; Isa 56:10,11; cp Psa 22:16,20; Mat 7:6; 15:26; Mar 7:27; Rev 22:15). In ancient times, dogs were unclean, wild, vicious creatures that threatened the peace and safety of everyone. Like “dogs”, these Judaizers tore the flesh!

“The use of the noun ‘kuon’ in the disparaging sense in which it appears throughout the NT must be distinguished from ‘kunarion’, the diminutive form, which denoted the ‘house dog’ as distinct from the ‘yard dog’ or the ‘dog of the streets’. Jesus referred to the ‘kunarion’, or house dog, in his discourse with the Gentile woman (Mat 15:26,27; Mark 7:27,28)” (EBCn).

” ‘Beware of dogs, beware of the concision,’ wrote Paul in curt contempt (Phi 3:2). It was obviously a slighting reference to Judaists with their confidence in circumcision (see v 3). But the point of it comes out so much more when the same Greek word is traced to the ordeal of Elijah on mount Carmel. Then the priests of Baal sought to commend themselves to the attention of their god by the way they ‘cut themselves… with knives and lancets’ (1Ki 18:28). To liken dedicated Judaists to such men was an act of temerity. Yet what fundamental difference was there? For these zealots for the Law also sought the favour of Jehovah by ‘cutting themselves with knives and lancets.’ Paul rubbed the point well in by his other jibe: ‘Beware of dogs.’ Let a man be never so zealous for Moses, he makes himself into a mere dog of a Gentile if he relies on his own observance of forms and rites to earn his salvation. Or were those priests of Baal ‘dogs’ of a different sort? (Deu 23:18)” (WBS).

THOSE MEN WHO DO EVIL: Or, more precisely, “evil WORKERS”: ie, stressing the word “worker”: these are men who do “works” of the Law so as to put God in their debt — they believe that man may be justified by his WORKS (cp Acts 15:15; Rom 3:27,28). These Judaizers taught that people could only enter the ecclesia of Christ through the entryway of Judaism, and that once inside they still needed to submit to the Mosaic Law. They emphasized circumcision because it was the rite that brought a person into Judaism, which they viewed as a prerequisite to justification (cf Acts 15:1). So, in effect, they promoted circumcision for the wrong reasons, contrary to the revelation of God in Scripture.

Paul’s metaphor of “dogs” is full of “bite”. In effect, Paul reverses the epithet (of unclean, Gentile “dog”) so commonly used by Jews to describe Gentiles; by trying to make Gentiles “clean” through circumcision, the Judaizers were making themselves the unclean “dogs”!

MUTILATORS: Gr “katatomee”, “excision” (Vine, Diag), “concision” (KJV), merely cutting, in ct “peritomee” (true circumcision) of v 3. Prohibited in Lev 21:5 (LXX: katatomee). Sw also 1Ki 18:28: the prophets of Baal, cutting themselves! Also see Isa 15:2 (sw, LXX). (An even bolder term — “emasculate themselves” — appears in Gal 5:12). For those who had lost the significance of circumcision and insisted on it as a rite for Christians, it was nothing more than a mutilation of the flesh. There is real irony here: Paul says that even ritual circumcision, IF performed in the spirit of “earning salvation”, is nothing more than a wanton tearing and ripping of the flesh — such as wild dogs would do!

Phi 3:3

FOR IT IS WE WHO ARE THE CIRCUMCISION: Here, for contrast, Paul describes the true spiritual circumcision: that which speaks of confidence in God, not in the flesh nor in the works of the Law (cp Col 2:11). “Of itself, circumcision profited not. It was an apt symbol of the truth that the ‘flesh profits nothing (for it was ‘cut off’), but the Spirit gives life’. [John 6:63] By its very nature, in being hidden, it should have been perceived that it spoke of the inward condition of the heart (Rom 2:28,29). It is a paradox that it should ever have become an outward symbol of human pride and even boasting!” (LPh 44). Even the OT has much to say about “circumcision” of the heart rather than of the flesh: Lev 26:41; Deut 10:16; 30:6; Jer 4:4; Ezek 44:7.

WE WHO WORSHIP BY THE SPIRIT OF GOD: As Jesus told the Samaritan woman: “God is spirit, and his worshipers must worship in spirit and in truth” (John 4:24). Worship with the mind and intellect is the true way, and it is quite independent of such external aspects as place (such as Samaria or Jerusalem), circumcision, or Law (John 4:21-24).

WHO GLORY IN CHRIST JESUS: “Glory” is a different word from “rejoice” in v 1: “kauchema” means to boast, or vaunt oneself. The Philippians were to boast in Christ Jesus, not in the works of the Law, such as outward circumcision, for “a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified” (Gal 2:16; Psa 143:2). True believers boast, not in their own “achievements”, but in the mercies of God in Jesus Christ, “who has become for us wisdom from God — that is, our righteousness, holiness and redemption” (1Co 1:29-31; cp Jer 9:23; 2Co 10:17).

AND PUT NOT CONFIDENCE IN THE FLESH: This lesson is traceable all the way back in Gen 17, where circumcision was instituted. Because it was impossible, on natural grounds, for Abraham to produce an heir — all the “work” was of God, who blessed Abraham with the covenant of circumcision, and miraculously brought about the birth of Isaac. Thus, all of Abraham’s subsequent hope, and all the covenants of promise, and any prospect of eternal life, was a gift from God — and not dependent upon any works of Law. Circumcision itself was but the token of what God had already done, and would continue to do Himself, to bless Abraham.

THE FLESH: The NT writers used the term “flesh” (Gr “sarx”) in a literal and in a metaphorical sense. Literally it refers to our bodies (Luke 24:39). Figuratively it refers to human nature (John 1:14), which is prone to sin (cf Rom 7:5; 8:9,19). Paul often uses this term in his controversies with Judaizers, esp in Rom and Gal (Rom 3:20; 7:18, 25; Gal 2:16; 3:3; 5:19, 24).

Phi 3:4

THOUGH I MYSELF HAVE REASONS FOR SUCH CONFIDENCE. IF ANYONE ELSE THINKS HE HAS REASONS TO PUT CONFIDENCE IN THE FLESH, I HAVE MORE: “If confidence in the fleshly achievements and background were worth anything, then Paul was well qualified to boast. He was sufficiently acquainted with the background of the leading Judaizers to know that his own history of achievement in the Jews’ religion eclipsed theirs (cp Acts 26:4,5,10-12). If he repudiated ‘the flesh’, then it must be for very good reasons!” (LPh 45).

For the sake of the argument Paul adopted the Judaizers’ attitude of confidence in the flesh. He did this to show that his rejection of Jewish advantages was not because he lacked them. The same approach is used in 2Co 11:26–12:12.

Phi 3:5

Vv 5,6: Seven characteristics of Paul’s old nature.

CIRCUMCISED ON THE EIGHTH DAY: “He was no proselyte: in common with his Lord (cf Luke 2:21) and in strict accord with the covenant requirements imposed on Abraham and Moses (cf Gen 17:9-13; Lev 12:3), he had been circumcised on the appointed day” (BPh 81,82). He had not received circumcision later in life as many people did who converted to Judaism (eg, Acts 16:3).

OF THE PEOPLE OF ISRAEL: The new name which God bestowed on Jacob (Gen 32:28), indicative of the promises.

BENJAMIN: Cp Rom 11:1. The first kingly tribe. Benjamin was the only one of Jacob’s sons actually born in the Land (Gen 35:16-20) — a source of pride in itself. Moreover he was born of Rachel, a free woman and Jacob’s favorite wife. The territory of Benjamin included Jerusalem and the Temple Mount (Josh 18:16). This tribe alone, beside Judah, remained loyal to David’s house when the monarchy divided. The feast of Purim celebrated the salvation of the Jews by a Benjamite, Mordecai. After the Exile, Benjamin and Judah formed the core of the restoration community.

A HEBREW OF HEBREWS: (1) “A Hebrew born of Hebrew parents” (Moffatt) — with absolutely no question as to his ancestry, as if God would respect such credentials (ct Mat 3:9; John 8:33,34)! Or (2) Not just a Jew, but one fluent in the Heb language, who also retained Heb customs. Not a Hellenist (Trench, cited in SB 13:54; cp Act 21:40; 22:2).

IN REGARD TO THE LAW, A PHARISEE: As Paul was not hesitant to proclaim to others (Acts 23:6; 26:4,5 — “the strictest sect of our religion”). In Jerusalem, where he completed his education, he was instructed by the renowned teacher of the Pharisees, Gamaliel (Acts 22:3). ” ‘Pharisee’ for Paul was not a term of reproach, but a title of honor, a claim to ‘the highest degree of faithfulness and sincerity in the fulfilment of duty to God as prescribed by the divine Torah’ (Beare)” (Const).

“How easily Paul might have fallen into the simple but tragic error of the Pharisee in Luke 18:11 who congratulated himself with such nauseating self-satisfaction on being superior to other men. Paul, however, was cast in a different mould and even when his view of God’s ways were bounded by the Law he was still pursuing an ideal outside himself” (BPh 143).

Phi 3:6

AS FOR ZEAL, PERSECUTING THE CHURCH: “For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it” (Gal 1:13; cp Acts 9:13,21). “Bitter experience had brought home to him the futility of human achievement and the vanity of racial privilege. It was the Jews, the recipients and custodians of the divine oracles (cf Rom 3:2; 9:3-5), who had slain the Lord Jesus. And it was a Jew, Saul of Tarsus, highly distinguished among his own generation, who had been a leading persecutor of the infant church. These were historical facts against which no dialectic could prevail” (BPh 80).

AS FOR LEGALISTIC RIGHTEOUSNESS, FAULTLESS: “I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers” (Gal 1:14). “Here is the evidence, if we required it, that even in his unenlightened days, he had felt the claims of the law upon himself as an individual… he had striven with might and main to satisfy all the minutiae of the law. His use of the term ‘blameless’ shows that in this respect he was above criticism… While Christ has taught us to be aware of Pharisaic humbug (Luk 12:1), let us not forget that Pharisees like Paul had only one ambition: to serve and please God. From his earliest conscious moments, Paul was surrounded by influences directing his mind towards the God of Israel. His roots were deep in the OT. If later he found himself obliged to repudiate much in Pharisaism, it is significant that he said to the Sanhedrin: ‘I AM a Pharisee’ (Acts 23:6)” (BPh 85,86).

FAULTLESS: Or “blameless” (AV). The Gr is “amemptos”, irreproachable (Phi 2:15, sw). As a Pharisee, Paul had enough morality to keep him away from the grosser sins, but not enough righteousness to get him into the Kingdom of God! It was not bad things that kept Paul away from Jesus — it was good things! His zeal and his purity were barriers to accepting Christ; thinking himself well, he felt he needed no “physician” (Mat 9:12; Mar 2:17; Luke 5:31). He had to lose his “religion” to find salvation!

In Christ, by contrast, true blamelessness is possible only thru the forgiveness of sins (1Th 3:13; 5:23).

Phi 3:7

WHATEVER WAS TO MY PROFIT: All earthly advantages (lit, “all gains” — plural) constitute a challenge to the disciple of Christ, because his master demands complete submission. And for Paul, every fleshly advantage served only to strengthen his false hope of salvation. So there must be a repudiation of all these fleshly entanglements (Gal 5:24; Rom 8:13) — since he cannot serve both God and Mammon (Mat 6:24). “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Mat 16:26). An echo of the Lord’s words can be detected in this verse.

I NOW CONSIDER LOSS FOR THE SAKE OF CHRIST: All the merits, privileges, and attainments are lumped together and cast away in a single gesture of contempt. Paul has come to regard all the “gains” of the past as but a single “loss”! All Paul needs — all he yearns for — is the “the unsearchable riches of Christ” (Eph 3:8). He has found the “pearl of great price”, and willingly gives everything else in order to possess it (Mat 13:45,46).

Phi 3:8

I CONSIDER EVERYTHING A LOSS: Now, if possible, Paul broadens the scope even more. There is not a single, solitary thing that he does not consider “loss” when compared to…

THE SURPASSING GREATNESS OF KNOWING CHRIST JESUS MY LORD: This involved justification and the hope of eternal life. This “knowledge” was both intellectual and experiential.

I CONSIDER THEM RUBBISH: This Gr word — “skubalon” — “occurs only here in the NT. Its derivation is uncertain, but it appears to have referred to excrement, food gone bad, scraps left over after a meal, and refuse. In extrabiblical Greek it describes a half-eaten corpse and lumps of manure” (Const). Thus it is not unreasonably translated “dung” (AV), and “vile refuse” (Diag) — that which is not only worthless but strongly offensive and potentially dangerous.

Ironically, “skubalon” here may be thought of as that which is thrown to the “dogs” (v 2)! To paraphrase Paul: ‘I cast away as the vilest trash all the privileges and honors of my earlier life: let the unclean “dogs” of the Judaizers revel in such things!’

“This is in fact the true position, but only those who have thought long and hard about the real values of human life can agree with Paul. To arrive at this judgment one must have faith in the exceeding great promises of God. In comparison with God’s promises, ‘the sufferings of this present time are not worthy to be compared’ (Rom 8:18; 2Co 4:16-18)” (LPh 49).

THAT I MAY GAIN CHRIST: Here the striving, urgency and strong feeling of the Truth are paramount. In the fullness and solemnity of the words we can see the evidence of Paul’s intense devotion to Christ. There can be no wavering or indifference. There are essentially only two choices: total commitment or complete indifference — it won’t do to jump halfway across the chasm! What choice have we made? In Christ all the treasures of wisdom and knowledge are hidden (Col 2:3), but to search them out and appropriate them personally requires a lifetime.

“Paul concentrated on his aim of knowing Christ with all the earnestness of his ardent nature. In his poem ‘The Scholar-Gipsy’ Matthew Arnold tells the story of one who forsook his former haunts in order to master the secrets of gipsy lore. He surrendered all to realize this one object. The poet thinks wistfully of the man who early left society… ‘with powers Fresh, undiverted to the world without, Firm to their mark, not spent on other things.’

“Arnold sees the contrast between himself and his contemporaries, with their ‘divided aims’, and the scholar-gipsy with his one controlling purpose in life: ‘Thou hast one aim, one business, one desire: Else hadst thou spent, like other men, thy fire.’

“How eminently does Paul merit such a tribute! Richly endowed, he could have won for himself a distinguished place in Jewish society, but he had come to see that in comparison with the richer prize offered in Christ, all the world could give was but refuse… This does not mean that the apostle practised asceticism or was in any way a crank (cf Col 2:20-23). He did not choose to live in a tub, as Diogenes is sometimes reputed to have done, nor on the top of a pillar like Simeon Stylites. Life was full of legitimate pleasures, for he knew how to abound (Phi 4:12). Yet all the time his gaze was fixed on Christ. Extraneous influences may cause the needle of a compass to oscillate for a time, but it comes to rest looking in one direction. So it was with Paul; the whole orientation of his life was Christward” (BPh 23,24).

Phi 3:9

AND BE FOUND IN HIM: With stress on the “in”. For Paul, Christ was a whole “universe”: there was no existence — at least, no meaningful existence — apart from, or outside of, him!

A RIGHTEOUSNESS OF MY OWN THAT COMES FROM THE LAW: A meticulous performance of all the ordinances of the Law of Moses. Such obedience might win the admiration of men, but it could never achieve the absolute perfection God requires (Gal 3:10,11; James 2:10). And anyway, it was impossible for sinful man to keep that law perfectly; it served primarily as the “guide” or “schoolmaster”, to lead men to Christ (Rom 3:19; 5:13; 7:7-14; Gal 3:24).

THAT WHICH IS THROUGH FAITH IN CHRIST — THE RIGHTEOUSNESS THAT COMES FROM GOD AND IS BY FAITH: “This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished — he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus” (Rom 3:22-26). Notice that, here, “righteousness” is equated with “faith in Christ”: it is only thru him, and upon the accepted basis, that God can and will meet with man and forgive his sins.

Phi 3:10

See VL, Christ’s resurrection, reality.

Vv 10,11: “The thought that Christ offers an example to imitate as well as salvation to be accepted in humble gratitude is surely the key to the understanding of this verse. Paul has not replaced one legalistic concept of salvation by another. He does not believe that Christ has presented him with a blank cheque to be drawn on an account which is inexhaustible… Knowing Christ involves sharing in his sufferings (this is implicit in Mat 16:24,25)… We would suggest that Paul has in mind the moral and spiritual implications of Christ’s death and resurrection… All that has been exemplified in the experience of Christ must be enshrined anew in the life of the believer” (BPh 145; cp Rom 6; Eph 2:5,6; Col 3:1).

Exemplified in family of Bethany: Martha (‘know him’: Luk 10:38), Lazarus (‘power of resur’: Joh 11:44), and Mary (‘suffering’: Joh 12:3).

I WANT TO KNOW CHRIST: The Gr means “to fully know”. Ref knowledge gained thru personal experience. More than just a casual acquaintance and “head knowledge”: cp John 17:3; Jer 22:16; 9:24.

THE POWER OF HIS RESURRECTION: “Resurrection” seems to be out of order in the sequence here, unless we see it as the spiritual implications of a new life in Christ: raised up from the waters of baptism, the believer walks in a new life, conforming to the moral perfection of his Lord (Rom 6:1-6; Col 3:12; Eph 2:5,6).

THE FELLOWSHIP OF SHARING IN HIS SUFFERINGS: All sufferings for Christ’s sake were in effect a continuation of his sufferings, since the believers were one body with their Lord. So Paul spoke of his own sufferings as “filling up in my flesh what is still lacking in regard to Christ’s afflictions” (Col 1:24). And Peter spoke of “participating in the sufferings of Christ” (1Pe 4:13).

BECOMING LIKE HIM IN HIS DEATH: Gr “summorphoumenos” = to have the same form (“morphe”: status, rank, circumstances) along with another. Thus the completeness of the identity of the believers with Christ is stressed (Heb 2:13,14). The theological import of union with Christ must be demonstrated in life experience. This is the process of sanctification and is intended to bring the believer’s present state into ever-increasing conformity to Christ (Rom 8:29; 2Co 3:18; Phi 3:21). Therefore, those who died with him and rose with him (Col 2:20; 3:1-3) must exhibit this truth by a separation from their old life and a continual walking in the power supplied by Christ’s resurrection life.

Consider, generally, Gal 2:20; 5:24; 6:14; Rom 6:8,11; 1Pe 2:24; 1Co 15:31; Mark 11:24,25.

Phi 3:11

Resurrection here = a complete process. Cp Heb 11:35; 1Co 15:52; Joh 5:28,29. Here is “ek-anastasis” (once in NT): “a coming out of the dead ones” — suggesting, perhaps, a resurrection out of dead ones which are not resurrected: “the resurrection from among the dead” (NASB).

Paul wanted his resurrection to culminate in “everlasting life”, not merely the “second death” (John 5:29; Dan 12:2; Rev 2:11; 20:6).

Phi 3:12

NOT THAT I HAVE ALREADY OBTAINED ALL THIS: In this verse too, there is an underlying notion of resurrection as a figure of the new life in Christ Jesus. “Perhaps there were perfectionists in Philippi who had resisted the Judaizers with their emphasis on works and ceremonies by going to the extreme of claiming to have acquired already the consummation of spiritual blessings” (EBC). But this erroneous view must be countered: the attaining, or obtaining, of this new life is an ongoing struggle. “He who stands firm to the end will be saved” (Mat 10:22). There could be no letting up short of the final goal. Even Christ was made perfect thru suffering, and esp the final suffering of the cross (Heb 2:10; 5:8,9). Not until the final impulses of sin were subjugated could the Saviour say, “It is finished” (John 19:30). For examples of Paul’s internal battles against sin, see 1Co 9:27; Rom 7:15-25; 2Co 10:4,5.

OR HAVE ALREADY BEEN MADE PERFECT: Gr “teleios” (see how this sw is used in v 15). There were, and are, some Christians who believe that after conversion they do not sin (1Jo 1:6-10).

BUT I PRESS ON TO TAKE HOLD OF THAT FOR WHICH CHRIST JESUS TOOK HOLD OF ME: “Practical sanctification does not come automatically by faith as justification [does]. We must pursue it diligently by following the Lord (vv 13-15; cf Gal 5:16; 2Pe 1:5-11)” (Const). Paul had been literally “taken hold of” on the Damascus road — by the vision of the Lord (Acts 9:3-5,15,16). Now his life’s ambition, his consuming desire, is to “take hold” (cp sw 1Co 9:24; Rom 9:30) of the precious promises of God, to make his calling and election sure (2Pe 1:10).

Phi 3:13

I DO NOT CONSIDER MYSELF YET TO HAVE TAKEN HOLD OF IT: None must think themselves perfect. Such are smug and will never improve or grow. Those who think they stand will at last fall (1Co 10). We must look in the “mirror” of God’s Word and become aware of our imperfections (James 1:21-25). Laodicea’s grave sin arose because they knew not that they were wretched, and miserable, and blind, and naked (Rev 3:17).

BUT ONE THING I DO: FORGETTING WHAT IS BEHIND AND STRAINING TOWARD WHAT IS AHEAD: Paul does not mean that he refuses to remember things that had happened to him in the past. He has just reviewed some of those things. He means that he does not rest in his heritage (vv 5-7) or in his past attainments (vv 9-12). He had abandoned the unworthy goal that he had pursued in the past. Now he had a new goal toward which he was looking and running. He does not concentrate on the past, but he fixes his mind firmly on the future! Concentrating on past failures might discourage him, whilst exulting in past successes might make him complacent; either is a trap.

BUT ONE THING I DO: The phrase recalls Psa 27:4: “One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek him in his temple.”

STRAINING TOWARD: The figure is that of an athlete, straining every fiber of his being to reach the finish line that looms ahead of him.

WHAT IS AHEAD: Lit, “what is in your face”, ie immediately accessible in front of you.

Phi 3:14

I PRESS ON TOWARD THE GOAL: “Ideals are like stars; you will not succeed in touching them with your hands, but like the seafaring man on the desert of waters, you choose them as your guides, and following them, you reach your destiny” (C Schurz).

GOAL: Gr “skopos”, lit the goal marker, the post at the end of the course on which the runner fixes his gaze.

TO WIN THE PRIZE: Gr “braberon” = the prize awarded at the Olympic Games (sw 1Co 9:24). ). The prize refers to the reward faithful believers will receive at the judgment seat of Christ (2Co 5:10). It is the “stephanos”, or coronal wreath of righteousness, which Christ will bestow on Paul and other spiritual “athletes” (2Ti 4:7,8).

CALLED ME HEAVENWARD: But the word “heaven” is not in the original mss. The phrase is best rendered “high calling” (KJV) or even “calling upward” (RV, RSV) — but as to being physically taken up to heaven, not at all!

“In keeping with the vivid imagery drawn from the Greek games that pervades this section there is still another explanation of the ‘upward call’ that seems the most reasonable explanation of all. It sees in the expression ‘the upward call’ an allusion to the fact that the Olympian games, which included foot-races, were organized and presided over by ‘agonothetes’, highly respected officers called ‘Hellenodikai’. ‘After each event they had a herald announce the name of the victor, his father’s name and his country, and the athlete or charioteer would come [up to a podium, elevated stand, or seat of judgment?] and receive a palm branch at their hands’ (Glotz). This is the call to which Paul is now alluding” (Const).

Phi 3:15

ALL OF US WHO ARE MATURE: The Gr is “teleios”, which is often translated “perfect” or “perfection”. This can be misleading: “teleios” does not mean “without sin”, but rather “mature” (RSV, NIV), “of full age” (Heb 5:14, KJV). Cp Paul’s other uses of the word: 1Co 2:6; 14:20; Eph 4:13; Col 1:28; 4:12.

Considering the sw occurs in v 12 here, Paul may be using irony in v 15 — as if to say: ‘Some of you may think you are already “perfect” [complete, mature], but you are mistaken… those of us who really are “perfect” [ie, mature] know how far from “perfection” [completeness, maturity] we REALLY are!’ Or, in other words, ‘For the time being true Christian perfection consists only in striving for perfection!’

SHOULD TAKE SUCH A VIEW OF THINGS: That is, should recognize that they were well short of “perfection” in the absolute sense, as regards personal righteousness, and should realize that one’s life in the Truth is a continual effort and struggle toward spiritual development.

AND IF ON SOME POINT YOU THINK DIFFERENTLY, THAT TOO GOD WILL MAKE CLEAR TO YOU: Those who cannot appreciate this should seek guidance from God. He will reveal their weaknesses and needs, and so encourage them to strive to be holy as He is holy. Cp Mat 16:17.

Phi 3:16

ONLY LET US LIVE UP TO WHAT WE HAVE ALREADY ATTAINED: All Christians, but especially the immature who are in view here, need to maintain a consistent life in harmony with their understanding of God’s truth. They should not wait until they have a complete knowledge of what God has revealed to put into practice what they do understand.

LET US LIVE UP TO: Or, “let us walk by the same rule” (AV): When we walk in the army of Christ, we do not walk alone. No soldier does. We walk with others, we ‘advance in a line’. Soldiers walk in rank. This means a number of things: They are united in purpose and goal. They are aware of each other, and their positions with regard to others. They support each other. They have the same commander, and obey the same commands. The ability of the soldier to march in line, and perform complex battle maneuvers in the field whilst maintaining formation, is only acquired by means of constant drilling. (The camp of Israel in the wilderness was organized in camps, and marched accordingly, and by ranks.)

The sw for “walk” (“stoicheo”) is used also in Gal 5:25; 6:16.

Phi 3:17

FOLLOWING MY EXAMPLE: Cp Phi 4:9; 1Co 4:16; 11:1.

TAKE NOTE OF THOSE WHO LIVE ACCORDING TO THE PATTERN WE GAVE YOU: Brethren like Timothy (Phi 2:19-24) and Epaphroditus (Phi 2:25-30).

PATTERN: Gr “tupos”: type, model, example. God is the great “archetype”, and Jesus has revealed His character to perfection (John 1:14). Paul speaks of God being “pleased to reveal his Son in me” (Gal 1:15,16). Timothy was to “set an example for the believers in speech, in life, in love, in faith and in purity” (1Ti 4:12).

Phi 3:18

Vv 18,19: The fact that Paul uses the word “walk” of these men, and his exceeding sorrow at their conduct, implies that they were nominally “brethren” of Christ. What made them “enemies of the cross of Christ”? The cross was the means whereby Christ conclusively put to death the lusts of the flesh, and it is the invitation and the challenge to us to do the same: to crucify “the world” (Gal 6:14) within each one of us. Any who aspire to put on the name of Christ, yet make no meaningful attempt to live as he did, are really his “enemies” and not his friends. They profess friendship, but their actions make them liars. Their God is not Yahweh — it is their “belly”; their mind is not on heavenly, spiritual things — but upon “earthly” things! They see all the enticements of the world. Like Eve did with the fruit of the tree, they desire, they take, and they “enjoy”; like the serpent, their “end is destruction.”

AS I HAVE OFTEN TOLD YOU BEFORE AND NOW SAY AGAIN EVEN WITH TEARS: “Remember that for three years I never stopped warning each of you night and day with tears” (Acts 20:31).

ENEMIES OF THE CROSS OF CHRIST: In emphasizing physical cutting off of flesh, they downplayed spiritual cutting-off in Xt’s crucifixion. “How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?” (Heb 10:29).

Phi 3:19

DESTRUCTION: Mirrored in the cutting off of the flesh of circumcision.

THEIR GOD IS THEIR STOMACH: The mark of circumcision in their loins, which they “worshiped”. Paul uses similar language elsewhere: “For such people are not serving our Lord Christ, but their own appetites” (Rom 16:18).

THEIR GLORY IS IN THEIR SHAME: The mark of circumcision, in the “unseemly” part of the body!

Phi 3:20

CITIZENSHIP: The Greek word translated “citizenship” is “politeuma”: it refers to a colony of a mother-city. The saints in Christ form such a “politeuma”: they are a community — the colony or outpost of heaven, where their true Ruler lives, and from whence he will come one day (v 21).

Rome settled communities of army veterans, called colonies, as garrisons in conquered territory. The Emperor Augustus extended this practice by giving full Roman citizenship not only to settlements of veterans but to important provincial cities and to men who had distinguished themselves in public service. These provincial communities held equal rights and privileges with the citizens of Rome itself. In return they were expected to represent Rome and all things Roman to their neighbors, so that the Roman way of life might permeate their province. This policy proved extremely successful. In AD 212 the Emperor Caracalla was able to issue a decree admitting all his subjects to Roman citizenship. Philippi was such a colony of mother-Rome, and the lesson Paul was teaching would be easily grasped: though you live on earth, reckon yourselves to be “citizens” of God’s heavenly kingdom — which one day will be established on the earth!

A Roman citizen did not necessarily reside in Rome (Act 16:37; 22:25); but he was considered a citizen of Rome nonetheless, and he could claim privileges pertaining thereto. Though Paul used his Roman citizenship (Act 16:37), he did so only to further the gospel.

Cp Mat 5:48; 6:10; WS 127.

We may also be “citizens of heaven” in that our names are written in the “book of life”, kept (metaphorically) by God in heaven: Phi 4:3; Rev 3:5;13:8; 17:8; 20:12,15; 21:27; 22:19. Also, Psa 69:28; 56:8; 87:6; Dan 12:1; Isa 4:3; Eze 13:9; Luk 10:20; Heb 12:23; Mal 3:16.

Phi 3:21

BY THE POWER THAT ENABLES HIM TO BRING EVERYTHING UNDER HIS CONTROL: Cit Psa 8:6. God promised dominion to the Son of man over all things (Gen 1:26; 1Co 15:24). Thru Jesus this purpose is being accomplished (Mat 28:18; Eph 1:22; Heb 2:8). The last enemy that will be destroyed is death (1Co 15:26; cp Rev 19:11-15; 20: 1-8).

WILL TRANSFORM OUR LOWLY BODIES SO THAT THEY WILL BE LIKE HIS GLORIOUS BODY: “The bodies of those who are found faithful at his judgment seat, whether they are dead or living at his appearing, will be fashioned like unto the body of his glory by the working of that energy whereby he will be able to subdue all things to himself. He will change these mortal bodies: this mortal must put on immortality. The suffering and the trial of the present are real enough: but when the saints ‘receive in body according to that they have done’ [2Co 5:10], those who have striven to enter the Kingdom will know in body the greater realities of an energy drawn from the source of all power. ‘They shall run and not be weary; walk and not faint’ [Isa 40:31], because they are one in nature with Him who faints not, neither is weary. The place of trial will be the place of reward. The twelve will be with Jesus, known of the twelve tribes as David and Solomon were known in the past. The saints over five or over ten cities will be no less real than the mayors and lord mayors of today” (CJo 223).

LOWLY BODIES: “Body of our humiliation” (RV, Diag). The translation “vile” (KJV) for “tapeinoseos” conveys a wrong idea. Emphasis is not on sinfulness, but on lowliness or humble status.

THEY WILL BE LIKE HIS GLORIOUS BODY: It is the believer’s ultimate hope to share in this glory (1Co 15:51-56; 1Th 5:9,10). This amazing change will transpire because of the same divine power by which God will eventually subject everything in the universe to Himself. may also be “citizens of heaven” in that our names are written in the “book of life”, kept (metaphorically) by God in heaven: Phi 4:3; Rev 3:5;13:8; 17:8; 20:12,15; 21:27; 22:19. Also, Psa 69:28; 56:8; 87:6; Dan 12:1; Isa 4:3; Eze 13:9; Luk 10:20; Heb 12:23; Mal 3:16.