Annotations for Philippians

1:1 Paul omitted his usual title of “apostle.” He was writing to the Philippians, not so much as an authority as a friend. “We are servants, you are saints” suggests the appealing humility that will become one of the letter’s key themes.

1:2 Paul combined two languages and cultures in this unique greeting: “Grace” (Gk. charis) and “peace” (Gk. eirēnē; Heb shalom). Both are typical greetings, and they are linked in a special greeting for a racially blended church. The church at Philippi had been blended from the start: Jewish women met for prayer (Ac 16:13); they were joined by Lydia, a Gentile who became a Jewish proselyte (Ac 16:14–15); then a Gentile jailer and his family were added (Ac 16:30–33). But beyond the simple greeting, Paul is linking two important Christian concepts, God’s gifts to his children of “grace” or unmerited favor and “peace.” Ultimately, there can be no peace without first receiving his grace.

1:5 Your “partnership” in the gospel is Paul’s way of acknowledging their financial support. At this time, he only alluded to receiving the gift; later he would thank them specifically (Php 4:10–19).

1:6 The day of Jesus Christ is a reference to the return of Christ. It is mentioned six times in the NT, three of them in this letter (vv. 6,10; Php 2:16). This reference is not to be confused with the day of the Lord or judgment day. Paul here emphasized the keeping power of God in salvation. The Philippians were secure in their salvation, not only for the present but for the future as well.

1:7 Paul expressed an interesting progression: “Whether I am in chains” or while he was awaiting trial under house arrest, “defending and confirming the gospel” or when the time for his trial would come, and finally, “my deliverance” (v. 19) or specifically his acquittal.

2:1 Paul’s exhortation concerns unity within the church (see Introduction: Outline on Unity). He presents four arguments for unity: their position in Christ and the responsibilities in that relationship; their resources of comfort and encouragement (Gk. paraklēsis, from parakaleō, lit. “to call alongside”) prompted by love from Christ; their reward of fellowship within the body of Christ; their opportunity for compassion. Paul did not call for unity at the expense of commitment to truth, but he made clear that his own joy could not be complete until the believers at Philippi were “like-minded” (v. 2; see Php 4:2).

2:6 This great Christological section is known as the kenōsis passage (vv. 6–11; see Jn 1:1–18; Col 1:15–23; 2:9–10; Heb 1:1–4; chart, The Definitive Christological Passages) The “very nature” (Gk. morphē) of God indicated the essential inward reality that would manifest the outward, visible glory of God in heaven. Satan had grasped for equality with God (Isa 14:12–14); Adam and Eve had grasped for it (Ge 3:5–6); but Christ had no need to grasp for that which he already had (Php 2:6).

2:7 The phrase made himself nothing (Gk. kenōsis, lit. “empty”) expressed the idea that he set aside not his deity but the glory of his deity—his privileges (v. 7; see Jn 13:3–4). “Being made in human likeness” was a new phenomenon (Php 2:7). God had made humanity in his likeness (Ge 1:26); now he voluntarily made himself in man’s likeness. In so doing “he humbled himself” (Php 2:8; the same word translated “humility” in v. 3).

2:8 The death of the cross was his final humiliation (v. 8). No Roman citizen could be crucified: Paul the writer was exempt; the Philippian readers, unless they were slaves, were exempt. This form of death carried an OT curse (Dt 21:23).

2:10–11 The bowing of every knee will be no mere genuflection but an expression of total submission (v. 10) from more beings than we can now envision (v. 10; see Rev 5:13). “Jesus Christ is Lord” includes three names (Php 2:11): Jesus, his earthly name (Ac 2:22); Christ, his messianic title or intercessory name (Ac 2:31); and Lord, his glorious eternal title (Ac 2:36; Rev 17:14).

2:12–13 Work out your own salvation has no thought of “work for . . .” in the sense of personal work for gain. Justification must be followed by sanctification (see chart, Theological Terms). Believers are to “work” out their faith in their external, daily lives in the sure knowledge that “it is God who works in” them to guide and empower.

3:2 Dogs in the ancient Near East were mostly street roamers, scavengers (v. 2). Jews frequently called Gentiles “dogs.” By “dogs” Paul meant Jewish legalists who insisted on the rite of circumcision for all believers. Paul’s implications were emotional and strong: Circumcision was neat, planned surgery; yet the Judaizers would rip, tear and mutilate tender, new believers! But those who had voluntarily “cut away” all confidence in the flesh, were the true circumcision (v. 3).

3:5 Converts to Judaism were circumcised as adults; Ishmaelites, when they were 13; genuine Jews, on the eighth day (Lk 2:21). Paul’s ancestry traced back to Jacob (Israel) through Rachel, Jacob’s favorite wife, and their especially adored Benjamin, the youngest and only son born in the land of promise. The tribe of Benjamin produced Israel’s first king, Saul, for whom Paul, at his birth, was named. The phrase “a Hebrew of the Hebrews” may have been an allusion to his pure Jewish ancestry since both parents were Jews, or the phrase may also have suggested Jewish upbringing. Despite his birth and rearing in the midst of the Diaspora or scattering of the Jews, his primary roots were Jewish (Ac 6:1; 22:2–3). Paul was not only a Pharisee but also the son of a Pharisee (Ac 23:6; see chart, Jewish Sects).

3:10 Resurrection . . . sufferings . . . death—for Christ, this order would be wrong; but for believers, it is right. Only when believers come to know his resurrection power are they able to fellowship with him in sufferings and die to sin and self.

3:21 Christ will transform the earthly “lowly bodies,” a term pointing to the weakness or humble status of the mortal body rather than its sinfulness. Then this glorified body of the believer will conform or become similar in form to Christ’s resurrection body (see 1Jn 3:2). This new spiritual body will be a wedding garment suitable for heaven.

4:3 True companion (Gk. suzuge, lit. “yokefellow”) is interpreted by some as the proper name of a leader in the church and by others as a reference to the task of arbitration. In any case, the method for resolving this quarrel between the two women is somewhat different from what is suggested in Matthew 18:15–17. A peacemaker is appointed (Mt 5:19). Paul’s use of “yokefellow” suggests a field plow with a yoke or wooden crossbar, holding two loops or collars. Oxen had to bow their heads to unite to do a task in harmony. Euodia and Syntyche were true believers who worked with Paul in the gospel ministry. But they were divided in their thinking and needed to be reconciled in order to benefit the whole church. Perhaps Paul had these two women in mind throughout his letter, with its heavy emphasis on humility and unity.

4:10–19 Paul modeled Christian courtesy, delicacy, tact. He expressed deep gratitude (vv. 10,14). Yet he also used this as an opportunity to teach the Philippians more about the providence and provision of God and the expectancy and contentment of the believer who would wait on the Lord (vv. 11,14). Believers are to be “content,” not with circumstances but in circumstances (v. 11). This godly contentment does not preclude drive, ambition or righting wrongs in life (see 1Ti 6, Contentment). Such faith was not his at birth but was painfully and tediously developed by walking with the Lord so that he learned to be content with anything, to live above things, to be unaffected by circumstance.

4:19 “My God will meet all your needs” is to be seen in its context. Such amazing generosity does not allow for foolish and frivolous spending on our part while God is considered responsible for necessities. Rather, because the Philippians had been so generous in their Christian giving, God would meet their needs as well (vv. 8–10; see 2Co 9:7–8).