Philippians is Paul's most warmly personal letter. After initial difficulties in the city of Philippi (Acts 16), a strong bond developed between Paul and the converts there. Paul wrote to thank the church for a gift it had recently sent him in prison and to inform them of his circumstances.
An overview of the Roman colony of Philippi. The great Roman road, the Via Egnatia, visible in the center of the photograph, brought Paul to Philippi from the nearby port city of Neapolis. This was where Paul first preached the gospel in Europe.
Circumstances of Writing
Author: Paul the apostle wrote this short letter, a fact that no scholar seriously questions.
Background: The traditional date for the writing of Philippians is during Paul's first Roman imprisonment (a.d. 60–62); few have challenged this conclusion.
Paul planted the church at Philippi during his second missionary journey (a.d. 51) in response to his "Macedonian vision" (Acts 16:9-10). This was the first church Paul planted in Europe (Acts 16).
The text of this letter from Paul suggests several characteristics of the church at Philippi. First, Gentiles predominated. Few Jews lived in Philippi, and, apparently, the church had few. Second, women had a significant role (Acts 16:11-15; Php. 4:1-2). Third, the church was generous. Fourth, they remained deeply loyal to Paul.
Philippi, the ancient city of Krenides, had a military significance. In ancient times the site was in a gold mining area. After 400 b.c. Philip II of Macedon seized the mines, fortified the city, and named it for himself. The Romans conquered Greece, and in the civil war after Julius Caesar's death (44 b.c.), Antony and Octavius repopulated Philippi by allowing the defeated armies (Brutus and Cassius) to settle there (800 miles from Rome). They declared the city a Roman colony. It flourished, proud of its history and entrenched in Roman political and social life. In his epistle to the Philippians, Paul alluded to military and political structures as metaphors for the church.
Paul wanted to thank the church for their financial support (4:10-20). He also addressed disunity and the threat of heresy. Disunity threatened the church, spawned by personal conflicts (4:2) and disagreements over theology (3:1-16). The heresy came from radical Jewish teachers. Paul addressed both issues personally and warmly.
The church at Philippi sent Epaphroditus to help Paul in Rome. While there he became ill (2:25-28). The church learned of Epaphroditus's illness, and Paul wished to ease their concern for him. Some people possibly blamed Epaphroditus for failing his commission, but Paul commended him and sent him home. Perhaps Epaphroditus carried this letter with him.
Message and Purpose
One purpose of this letter was for Paul to explain his situation at Rome (1:12-26). Although he was concerned about the divided Christian community there, his outlook was strengthened by the knowledge that Christ was being magnified. Paul's theology of life formed the basis of his optimism. Whether he lived or died, whether he continued his service to others or went to be in Christ's presence, or whether he was appreciated or not, he wanted Christ to be glorified. Within this explanation are several messages.
Unity: Paul exhorted the church to unity (1:27–2:18). Two factors influenced him. The church at Rome was divided, and he lived with a daily reminder of the effects of disunity. Further, similar disunity threatened the Philippian church as two prominent women differed with each other. Selfishness lay at the heart of the problems at Rome and Philippi. Paul reminded the believers of the humility of Jesus. If they would allow the outlook of Christ to guide their lives, harmony would be restored. The hymn to Christ (2:5-11) dominates the epistle.
Christian unity results when individuals develop the mind of Christ. In more difficult situations, the church collectively solved problems through the involvement of its leadership (4:2-3). Harmony, joy, and peace characterize the church that functions as it should.
Freedom from legalism: Paul warned the church to beware of Jewish legalists (3:2-21). Legalistic Jewish teachers threatened to destroy the vitality of the congregation by calling it to a preoccupation with external religious matters. Paul countered the legalists with a forceful teaching about justification by faith. He chose to express his theology through his personal experience. He had lived their message and found it lacking.
Salvation: Salvation was provided by Christ, who became obedient to death (2:6-8). It was proclaimed by a host of preachers who were anxious to advance the gospel. It was promoted through varying circumstances of life—both good and bad—so that the
lives of believers became powerful witnesses. Finally, salvation would transform Christians and churches into models of spiritual life.
Stewardship: Paul thanked the Philippian believers for their financial support. The church had sent money and a trusted servant, Epaphroditus, to care for Paul. Their generosity encouraged Paul at a time of personal need, and he took the opportunity to express the rewards of giving and to teach Christian living.
The church at Philippi had reached a maturity regarding material possessions. It knew how to give out of poverty. It knew the value of supporting the gospel and those who proclaim it, and it knew that God could provide for its needs as well. Paul also demonstrated his attitude toward material things. He could maintain spiritual equilibrium in the midst of fluctuating financial circumstances. Christ was his life, and Christ's provisions were all he needed. In everything, Paul's joy was that Christ was glorified in him.
Imitation: The epistle abounds with Christian models for imitation. Most obviously, the church was to imitate Jesus, but other genuine Christians also merited appreciation. Paul, Timothy, and Epaphroditus embodied the selflessness that God desires in His people.
Timeline of Philippians
- 47 a.d.
- First missionary journey 47–49
- 49 a.d.
- Second missionary journey begins 49
- Paul goes to Corinth 50
- Church planted in Philippi 50
- 52 a.d.
- Paul returns to Antioch 52
- Third missionary journey begins 53
- 57 a.d.
- Paul collects offering from Philippi? 57
- Paul delivers offering to Jerusalem 57
- Paul arrested in Jerusalem 57
- 60 a.d.
- Paul's house arrest in Rome 60–62
- 61 a.d.
- Paul writes Philippians from Rome 61
Contribution to the Bible
Paul's letter to the Philippians teaches us much about genuine Christianity. While most of its themes may be found elsewhere in Scripture, it is within this letter that we can see how those themes and messages impact life. Within the NT, Philippians contributes to our understanding of Christian commitment and what it means to be Christlike.
Structure
Philippians can be divided into four primary sections. Paul had definite concerns he wanted to express, and he also wrote to warn about false teachers who threatened the church. Many of Paul's letters can be divided into theological and practical sections, but Philippians does not follow that pattern. Paul's theological instruction is woven throughout the fabric of a highly personal letter.
Philippians Study Notes
1:1 Timothy was with Paul and Silas when they planted the church at Philippi (Php. 2:19-24; Acts 16). "Servant" (Gk doulos) expresses humility. Saints are believers. Bishops and deacons indicate an emerging church structure that became conventional in later years.
1:2 Grace and peace, jointly from God and Jesus Christ, attest to the deity and coequality of both.
1:5 Fellowship expresses participation, including giving (4:10-20) and sending Epaphroditus (2:25). From the first day shows Paul's continued joy in these believers, in spite of his initial difficulty in the city of Philippi (Acts 16).
1:9-10 Paul prayed two petitions: a growing love (v. 9) and complete character (v. 10). Love (Gk agape) is selfless action for another person. Knowledge and judgment provide the twofold environment that fosters love. Love enriched by intellectual and experiential knowledge and moral discernment leads believers to experience what really matters. The word sincere emphasizes personal integrity; without offence means good character that survives all accusations.
1:11 This expresses how a person attains purity and blamelessness. Righteousness is the character of those whom God declares righteous.
1:12 Paul's attitude was that both good and bad promoted the gospel. Furtherance meant to blaze a trail (e.g., for an army). Paul's difficult circumstances opened new opportunities for gospel witness.
1:13 The first opportunity (see v. 12 and note) for gospel witness involved the palace guard, an elite military force charged with protecting the Roman emperor and his concerns. As the soldiers rotated shifts, each heard Paul's message. The guard knew that Paul's commitment to Christ had led to his arrest and imprisonment.
1:14-17 The second opportunity for gospel witness involved the church itself. Responding to Paul's imprisonment, Christians divided into those who supported him and those who opposed him. Paul's imprisonment spawned renewed enthusiasm for preaching in both groups, but the group that opposed him preached the gospel out of envy and strife. They hoped to cause Paul greater difficulty, perhaps an unfavorable trial verdict. Their motivation was contention, intending to add affliction by social turmoil. Paul does not say what drove the rivalry, but apparently they felt Christianity ought to have a different spokesperson than Paul. The group that supported Paul was motivated by good will and love. They realized Paul was set by God for defending the gospel, especially to Gentiles. Neither of these groups is identified. Both seem to have held correct doctrine and proclaimed Christ, yet their disparate treatment of Paul indicates that even "correct" believers can behave wrongly.
1:18 Paul accepted the message and work of both groups. Trusting God's sovereignty, he refused to condemn improper motivations as long as, in the end result, Christ was preached.
1:19 Paul remained optimistic. Salvation may recall Job's attitude (Job 13:13-18). Paul expected exoneration because Christianity was not illegal throughout the Roman Empire at this time. Paul hoped for human intercession (prayer) and divine assistance (supply)—both working together. God's help is either something the Holy Spirit provides (a resource) or the presence of the Holy Spirit (the "Comforter").
1:20 Ashamed implies cowering, running from battle, or embarrassment. The physical body symbolizes earthly life. On earth, if Christ is not glorified in the body, He is not glorified at all. Further, Paul hoped Christ would also be glorified in his death.
1:21-24 To live is Christ restates the theme of verse 20. If he carried on living, every aspect of Paul's life would continue to reveal Christ, which would make his life fruitful and worthwhile. Likewise, his death would be gain since it would usher him into Christ's presence. Paul felt pressured (in a strait), acknowledging the benefits of both outcomes. Choosing what is more needful for you expresses Paul's servant heart. A selfish outlook would make Paul prefer glorification and reward (via death) over continued life and ministry, but his priority was that Christ be honored and glorified.
1:27-28 Paul reminds the church of its higher citizenship (in the kingdom of God). Paul's primary concern, that they stand fast in one spirit, reflected military pride. Roman armies stood ready for combat regardless of the enemy's level of strength and preparedness or the distracting enticements of culture. The church must manifest the same readiness. "One spirit" expresses the believer's unified attitude. One mind (lit "same soul") means that believers share "life." Together they prevent divisiveness like Paul witnessed at Rome (v v. 14-17). Striving comes from athletics where teams contended for a prize (cp. 4:3). Standing firm involves working together. Harmony, not individualism, achieves God's purposes. Standing also involves not being terrified by your adversaries. Soldiers used "terrified" to describe horses that might easily be startled.
1:29 Given indicates that God "graces" Christians to believe and suffer on Christ's behalf. Both contribute to Christ's glory.
2:1-2 Four if statements in this verse form the basis of Paul's appeal. These phrases express conditions that are assumed for the sake of argument. Both Paul and his readers will be inclined to believe the truth of these conditions. Fulfill ye my joy, not "make Paul happy," reminded them that their steadfastness completed God's call on his life. Four actions on the Philippians' part explain what Paul meant. They were to have the same values (likeminded), same love, same accord (lit "the same soul"), and the same goal (one mind).
2:3-4 Strife or vainglory recalls the problem Paul condemned (1:15,17). Lowliness, the antidote for wrong attitudes, results in considering others as more important. Additionally, humility considers the interests (things) of others. Proper relationships include the contrast "not only, but also." Personal responsibilities demand consideration, but the concerns of others are equally important.
2:5-11 This is one of the most difficult passages in the Bible, prompting various (Gk) kenosis (lit "emptying") theories attempting to describe what Jesus gave up in coming to earth. The text illustrates Christian humility. Because of its rhythmic character, it is often considered an early hymn, including two stanzas—verses 6-8 (on Christian humility) and verses 9-11 (on Jesus' ascension).
2:5 The church was encouraged to have the same values as Christ (cp. v. 2).
2:6 The key thought of this verse is that Jesus did not esteem (cp. v. 3) His own interests, thus allowing them to dominate His actions. Being (lit "existing originally") should be "although being" since it presents an apparent obstacle for Jesus to overcome in becoming human. Form (Gk morphâ) suggests His complete deity. Equal with God indicates His coequality with God and separate personality (the second person of the Trinity). Robbery is capable of two connotations. It can mean "to grasp" (steal), but because of Jesus' deity it probably means "to clutch" (hang on to at all costs). Jesus did not selfishly cling to equality with God, but gave up His privileges to become human (v. 7).
2:7-8 The phrase made himself of no reputation is much debated. Theologians ponder what Jesus gave up. It is certain that He did not divest Himself of deity or its attributes. Two statements accompany this first verb. First, God the Son became a servant. Form (cp. v. 6) indicates true servanthood. Second, the likeness of men explains both emptying and servanthood. "Likeness" (Gk homoioma) differs from "form" (v v. 6-7). Two statements explain the second verb humbled (cp. v. 3). First, being found in fashion as a man provides the time of His humility. "Fashion" (Gk scheyma) contrasts with the form of God (v. 6). Jesus was more than human, though He came to earth in the form of a man. Second, Jesus' humility came through becoming obedient. Servants obey; Jesus obeyed God, even to the point of dying on a cross.
2:9-11 God is described as acting in these verses. Again, two verbs organize the thought. First, God highly exalted him ("hyper-exalted," occurring only here) suggests that God gave Jesus a new position, although some take it as superlative ("to the highest"). Second, God gave Him a name. This name that is above every name is Lord (v. 11, kurios = Jehovah). The bowing and the confession imply submissive reverence. Every includes spatial dimensions: heaven . . . earth, and under the earth. Together they indicate the living and the dead (blessed and condemned). All bring glory to God. Jesus mediates between God and humans. He is the focus of worship (Lord) and the administrator of God's will on earth.
2:12-18 Three applications follow in this section: practical Christianity (v v. 12-13), positive steadfastness (v v. 14-16), and personal joy (v v. 17-18).
2:12-13 Obedience is directed to God, not Paul, who hoped his potential death would not dampen Christian enthusiasm. Work out means to apply salvation, not to earn it. Fear and trembling means to have proper respect in response to God's blessing. True obedience comes from reverence, not fright. God . . . worketh provides the deeper incentive: Christians are recipients of God's initiatives of motivation and empowerment.
2:14-16 Murmurings and disputings come from selfishness and vainglory (1:15,17; cp. Deut. 32:5). Blameless (complete Christian character) and harmless (inoffensive living; cp. 1:10) introduce metaphors. Believers are to be straight models for lives that are distorted by their failure to understand the word of God. They are to be highly visible examples of integrity. This would validate Paul's ministry.
2:17-18 This verse recalls the OT sacrificial system. Paul was the substance of a drink offering being offered for these believers (Num. 15:5). Sacrifice is the burnt offering; service performed the ceremony. All of this brought Paul—and the Philippian believers—joy.
2:19-30 Paul in this section expressed his hope to visit some day, but he planned to send Timothy and Epaphroditus to the Philippians immediately.
2:19-22 On Timothy, see note at 1:1. Good comfort means "cheered." Likeminded means "soul mate" or "partner" in service. Paul characterized Timothy three ways: he genuinely cared for their interests (cp. v v. 1-4); he valued the things of Jesus Christ and others; and he had proven character, refined in the demands of the gospel ministry.
2:25-30 Epaphroditus shared Paul's ministry and represented the church. Messenger (lit "apostle") who ministered indicate that the church expected Epaphroditus to care for Paul in Rome. Traveling to Rome, Epaphroditus suffered a near-fatal illness. He felt he had failed Paul and the church. The encouragement to receive him appropriately and to hold him in honor reveal that Epaphroditus did not fail. He gave his best for the work of Christ. Epaphroditus had taken it upon himself to fulfill the churches' service toward Paul.
3:2 The Jews hated dogs. This word was often used of Gentiles, but in this context it refers to overly zealous Jewish teachers who were ravenous like scavengers. These evil workers attempted to gain salvation by keeping the law. Paul used a play on the Greek words for "circumcision" and "mutilation." These "circumcisers" were actually "mutilators" who offered no spiritual benefits.
3:3 Those of the circumcision—"true Jews" or Christians—have three characteristics. First, they worship in the spirit, not by the works of the flesh (Gal. 5:16-18). Second, their highest treasure is Christ Jesus. Third, they do not rely on the values and activities of humanity unaided by the Holy Spirit.
3:4-6 Paul's fleshly confidence included heredity and accomplishments. On the issue of his heredity, circumcised the eighth day (lit "an eighth-day one") placed him in a special group whose parents scrupulously kept the law. A Hebrew of the Hebrews means he had impeccable credentials. This countered those who may have assumed otherwise because Paul was from Tarsus. Regarding achievement, he spoke of zeal and the law. Pharisee comes from a word meaning "separation," e.g., to honor the OT law. Zeal, evidenced by persecuting the church, was unnecessary even for Pharisees. Paul achieved all the law could promise. He had not failed by Jewish standards.
3:7-8 Paul evaluated his former life (v v. 7-8) and expressed his current aspirations (v v. 9-11). Counted occurs three times in these verses. The first (3:7) is a Greek perfect tense (past completed action with continuing results). The others (v. 8) are present, indicating a continuing reaffirmation of the attitude. The word loss and a synonym dung (lit "garbage" or "filth") are compared with gain three times. Paul's loss was for the sake of Christ (v. 7), for the surpassing value of knowing Christ (v. 8), and for gaining Christ (v. 8).
3:9-11 Paul described his new aspirations in three ways. First, found refers to judgment day. Second, Christ brings a righteousness through faith in Christ (imputed), not from works of the law (cp. v. 6). To know Him (personally, experientially) parallels and explains "found in him." Third, this involves experiencing the power of his resurrection. Identification with Christ's sufferings brings conformity to Jesus' death through refining obedience, ultimately resulting in our own resurrection.
3:12-16 These verses contain a call to follow Paul's example.
3:12-14 Paul acknowledged his imperfection and the need for growth. Follow after recalls the athlete's discipline and focus. Apprehend and am apprehended translate the same Greek word, one active the other passive. Paul's hope was perfect and complete salvation through resurrection. He used athletic imagery of the runner's energy, focus, and reward. The prize is God's calling to heaven, like a referee calling a winner to the platform to receive the prize.
3:15-16 Paul exhorted the perfect (mature). The same root word as in verse 12 addressed the false teachers who claimed perfection. Be thus minded is to "value" (cp. 2:1-11; 3:15). Christians should walk in order, in rank like a soldier. The same thing is what brought previous success in Christian living.
3:17-21 First, Paul encouraged believers. He was confident that he lived correctly before God and man. He spoke weeping (the only record that Paul cried) because of the damage these false teachers brought to God's work. As enemies of the cross, they were inflated with their own spiritual abilities (cp. v. 3) rather than trusting Christ. Paul described them four ways. First, they face destruction (not annihilation but eternal judgment). Second, they were preoccupied with Jewish dietary laws. Third, they focused inappropriately on the genitals (circumcision). Fourth, they were unable to see beyond the present time.
True believers differ from these false teachers. Conversation means citizenship, which was rare and prized, and the Philippians were justifiably proud of their Roman citizenship. Citizenship in heaven reminded the church of the existence of a greater society and culture. Military images continue: Roman citizens called the emperor "saviour"; Christians expect their deliverer from heaven. The body is limited by earthiness, finiteness, and sin. Christ will change it. Physical bodies will become glorified bodies in the image of Christ. Salvation has three stages: conversion, moral perfection at death, and the transformation of the body through resurrection at the second coming of Christ.
4:1 Stand fast recalls Roman soldiers who never retreated for fear of being killed by their commanders.
4:2 Euodias and Syntyche were influential, like many women in the Philippian church (Acts 16). There is no evidence that they held offices. Beseech occurs twice, once with each name, avoiding favoritism. Same mind translates the Greek word phroneō, found so often in this epistle (esp. 2:1-11). This disunity may not have been a significant problem since Paul saved his exhortation for the end of the letter. It was not moral or theological.
4:3 Intreat is less authoritative than "beseech" (v. 2). True yokefellow is singular. Someone in authority (the pastor) would be the mediator. This is the one co-yoked in the work. Paul provided reasons to help these women. First, they laboured with Paul (an athletic term). Second, they worked alongside Clement (unknown) and Paul's coworkers. The book of life, mentioned rarely in the NT (cp. Rev. 3:5; 20:15; 21:27), refers to those listed among the saved.
4:4-9 In this section Paul approached peace from two perspectives—peace within troublesome circumstances (v v. 4-7) and constructing an environment of peace (v v. 8-9).
4:5 Moderation implies selflessness and respect for others (cp. 2:1-4). Seldom mentioned in Paul's writings, moderation is expected of believers and Christian leaders (cp. "patient" in 1 Tim. 3:3; "gentle" in Titus 3:2). It is part of the church's reputation. Paul reminded the Philippian believers of Christ's unseen presence.
4:6-7 Careful refers to anxiety (Matt. 6:25-34). Prayer is the antidote for worry. Three words express different aspects of prayer: Prayer, a worshipful attitude; supplication, a need; and requests, the specific concern. Thanksgiving shapes prayers with gratitude. In response, the peace of God brings power to endure. The peace calms a troubling situation when explanations fail. Further, peace guards by keeping anxieties from hearts (choices) and minds (attitudes).
4:8-9 Seven qualities create an environment of peace. True is ethical "truthfulness." Honest is "noble," to be respected. Just is giving people what they deserve. Pure is holy in relation to God. Lovely, mentioned only here in the NT, is attractive. Of good report, also used only here in the NT, is praiseworthy. Virtue refers to moral excellence. Praise is bringing God praise. The God of peace complements "the peace of God" (v. 7) in that life with these characteristics encourages God's presence.
4:10 At last indicates that some time had elapsed between the Philippian believers' previous gifts to Paul (cp. 2 Cor. 8) and their sending Epaphroditus to him in Rome (2:25-30). Since Paul had no need, they lacked opportunity to give.
4:11 Learned (Greek perfect tense) implies a lesson resulting in better knowledge. Content (lit "self-reliant") is self-sufficiency that grows out of trust in Christ.
4:12 I know results from evaluating various circumstances, both difficult and good.
4:13 All things refers to the economic fluctuations of life (v. 12). Christ empowers believers to live in God's will. Paradoxically, Paul was strong when he was weak; independent only when dependent. Such is the life of a disciple.
4:14 Communicate is related to the word for "fellowship" (1:5; cp. Eph. 5:11). Real partners share difficulties.
4:15 The beginning of the gospel refers to Paul's leaving Philippi to continue witnessing in Europe. Communicated is, again, "fellowship" (v. 14; 1:5). Others had a one-way relationship, receiving but not giving. One reason Paul loved the Philippian church is that they did what others did not.
4:16 Paul entered Thessalonica after leaving Philippi, and the Philippian believers' gifts to him began immediately and continued consistently.
4:17 With contentment (v. 11) and adaptability (v. 12), Paul did not seek the gift. That would abuse his converts and compromise servanthood. With a higher, spiritual motivation, Paul sought the fruit that was increasing to their account. Using financial terms, Paul declared this "profit" accrued from an action. Abound is the interest it would bear to the account of the Philippian believers. Giving, a physical and material act, is a spiritual transaction.
4:18 Continuing financial language, Paul had received everything in full. Any responsibility to him was paid. What Epaphroditus embodied was an abundance. Their material support was acceptable because it met Paul's needs and pleased God (cp. Rom. 12:1-2). Giving always benefits those who give more than those who receive.
4:22 Caesar's household indicates there were Christians in Rome related to the Roman emperor. "Household" probably indicates they were not immediate family; they were perhaps members of the civil service.
Philippians Cross-References
a 1:1 1 Cor. 1:2
b 1:2 Rom. 1:7; 2 Cor. 1:2; 1 Pet. 1:2
c 1:3 Rom. 1:8-9; 1 Cor. 1:4; Eph. 1:15-16; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3
d 1:5 ch. 4:14-15; Rom. 12:13; 15:26; 2 Cor. 8:1
e 1:6 John 6:29; 1 Thess. 1:3
fver. 10
g 1:7 2 Cor. 3:2; 7:3
hEph. 3:1; 6:20; Col. 4:3,18; 2 Tim. 1:8
iver. 17
jch. 4:14
k 1:8 Rom. 1:9; 9:1; Gal. 1:20; 1 Thess. 2:5
lch. 2:26; 4:1
m 1:9 1 Thess. 3:12; Phm. 6
n 1:10 Rom. 2:18; 12:2; Eph. 5:10
oActs 24:16; 1 Thess. 3:13; 5:23
p1 Cor. 1:8
q 1:11 John 15:4-5; Eph. 2:10; Col. 1:6
rJohn 15:8; Eph. 1:12,14
s 1:13 ch. 4:22
t 1:15 ch. 2:3
u 1:17 ver. 7
v 1:19 2 Cor. 1:11
wRom. 8:9
x 1:20 Rom. 8:19
a 1:20 Rom. 5:5
bEph. 6:19-20
c 1:23 2 Cor. 5:8
d2 Tim. 4:6
e 1:25 ch. 2:24
f 1:26 2 Cor. 1:14; 5:12
g 1:27 Eph. 4:1; Col. 1:10; 1 Thess. 2:12; 4:1
hch. 14:1
i1 Cor. 1:10
jJude 3
k 1:28 2 Thess. 1:5
lRom. 8:17; 2 Tim. 2:11
m 1:29 Acts 5:41; Rom. 5:3
nEph. 2:8
o 1:30 Col. 2:1
pActs 16:19, etc.; 1 Thess. 2:2
q 2:1 2 Cor. 13:14
rCol. 3:12
s 2:2 John 3:29
tch. 1:27; 3:16; 4:2; Rom. 12:16; 15:5; 1 Cor. 1:10; 2 Cor. 13:11; 1 Pet. 3:8
u 2:3 ch. 1:15-16; Gal. 5:26; James 3:14
vRom. 12:10; Eph. 5:21; 1 Pet. 5:5
w 2:4 1 Cor. 10:24,33; 13:5
x 2:5 Matt. 11:29; John 13:15; 1 Pet. 2:21; 1 John 2:6
y 2:6 John 1:1-2; 17:5; 2 Cor. 4:4; Col. 1:15; Heb. 1:3
zJohn 5:18; 10:33
aa 2:7 Ps. 22:6; Isa. 53:3; Dan. 9:26; Mark 9:12; Rom. 15:3
a 2:7 Isa. 42:1; 49:3,6; 52:13; 53:11; Ezek. 34:23-24; Zech. 3:8; Matt. 20:28; Luke 22:27
bJohn 1:14; Rom. 1:3; 8:3; Gal. 4:4; Heb. 2:14,17
c 2:8 Matt. 26:39,42; John 10:18; Heb. 5:8; 12:2
d 2:9 John 17:1-2,5; Acts 2:33; Heb. 2:9
eEph. 1:20-21; Heb. 1:4
f 2:10 Isa. 45:23; Matt. 28:18; Rom. 14:11; Rev. 5:13
g 2:11 John 13:13; Acts 2:36; Rom. 14:9; 1 Cor. 8:6; 12:3
h 2:12 ch. 1:5
iEph. 6:5
j 2:13 2 Cor. 3:5; Heb. 13:21
k 2:14 1 Cor. 10:10; 1 Pet. 4:9
lRom. 14:1
m 2:15 Matt. 5:45; Eph. 5:1
n1 Pet. 2:12
oDeut. 32:5
pMatt. 5:14,16; Eph. 5:8
q 2:16 2 Cor. 1:14; 1 Thess. 2:19
rGal. 2:2; 1 Thess. 3:5
s 2:17 2 Tim. 4:6
tRom. 15:16
u2 Cor. 7:4; Col. 1:24
v 2:19 Rom. 16:21; 1 Thess. 3:2
w 2:20 Ps. 55:13
x 2:21 1 Cor. 10:24,33; 13:5; 2 Tim. 4:10,16
y 2:22 1 Cor. 4:17; 1 Tim. 1:2; 2 Tim. 1:2
a 2:24 ch. 1:25; Phm. 22
b 2:25 ch. 4:18
cPhm. 2
d2 Cor. 8:23
ech. 4:18; 2 Cor. 11:9
f 2:26 ch. 1:3
g 2:29 1 Cor. 16:18; 1 Thess. 5:12; 1 Tim. 5:17
h 2:30 ch. 4:10; 1 Cor. 16:17
i 3:1 ch. 4:4; 2 Cor. 13:11; 1 Thess. 5:16
j 3:2 Isa. 56:10; Gal. 5:15
k2 Cor. 11:13
lRom. 2:28; Gal. 5:2
m 3:3 Deut. 10:16; 30:6; Jer. 4:4; Rom. 2:29; 4:11-12; Col. 2:11
nJohn 4:23-24; Rom. 7:6
oGal. 6:14
p 3:4 2 Cor. 11:18,21
q 3:5 Gen. 17:12
r2 Cor. 11:22
sRom. 11:1
t2 Cor. 11:22
uActs 23:6; 26:4-5
v 3:6 Acts 22:3; Gal. 1:13-14
wActs 8:3; 9:1
xRom. 10:5
yLuke 1:6
z 3:7 Matt. 13:44
aa 3:8 Isa 53:11; Jer. 9:23-24; John 17:3; 1 Cor. 2:2; Col. 2:2
ab 3:9 Rom. 10:3,5
acRom. 1:17; 3:21-22; 9:30; 10:3,6; Gal. 2:16
ad 3:10 Rom. 6:3-5; 8:17; 2 Cor. 4:10-11; 2 Tim. 2:11-12; 1 Pet. 4:13
ae 3:11 Acts 26:7
a 3:12 1 Tim. 6:12
bHeb. 12:23
c 3:13 Ps. 45:10; Luke 9:62; 2 Cor. 5:16
d1 Cor. 9:24,26; Heb. 6:1
e 3:14 2 Tim. 4:7-8; Heb. 12:1
fHeb. 3:1
g 3:15 1 Cor. 2:6; 14:20
hGal. 5:10
i 3:16 Rom. 12:16; 15:5
jGal. 6:16
kch. 2:2
l 3:17 ch. 4:9; 1 Cor. 4:16; 11:1; 1 Thess. 1:6
m1 Pet. 5:3
n 3:18 ch. 1:15-16; Gal. 1:7; 2:21; 6:12
o 3:19 2 Cor. 11:15; 2 Pet. 2:1
pRom. 16:18; 1 Tim. 6:5; Titus 1:11
qHos. 4:7; 2 Cor. 11:12; Gal. 6:13
rRom. 8:5
s 3:20 Eph. 2:6,19; Col. 3:1,3
tActs 1:11
u1 Cor. 1:7; 1 Thess. 1:10; Titus 2:13
v 3:21 1 Cor. 15:43,48-49; Col. 3:4; 1 John 3:2
wEph. 1:19
x1 Cor. 15:26-27
y 4:1 ch. 1:8
z ch. 2:16; 2 Cor. 1:14; 1 Thess. 2:19-20
aach. 1:27
ab 4:2 ch. 2:2; 3:16
ac 4:3 ch. 1:27; Rom. 16:3
adExod. 32:32;Ps. 69:28; Dan. 12:1; Luke 10:20; Rev. 3:5; 13:8; 20:12; 21:27
ae 4:4 ch. 3:1; Rom. 12:12; 1 Thess. 5:16; 1 Pet. 4:13
af 4:5 Heb. 10:25; James 5:8-9; 1 Pet. 4:7; 2 Pet. 3:8-9; See 2 Thess. 2:2
ag 4:6 Ps. 55:22; Prov. 16:3; Matt. 6:25; Luke 12:22; 1 Pet. 5:7
a 4:7 John 14:27; Rom. 5:1; Col. 3:15
b 4:8 1 Thess. 5:22
c 4:9 ch. 3:17
dRom. 15:33; 16:20; 1 Cor. 14:33; 2 Cor. 13:11; 1 Thess. 5:23; Heb. 13:20
e 4:10 2 Cor. 11:9
f 4:11 1 Tim. 6:6,8
g 4:12 1 Cor. 4:11; 2 Cor. 6:10; 11:27
h 4:13 John 15:5; 2 Cor. 12:9
i 4:14 ch. 1:7
j 4:15 2 Cor. 11:8-9
k 4:17 Rom. 15:28; Titus 3:14
l 4:18 ch. 2:25
mHeb. 13:16
n2 Cor. 9:12
o 4:19 Ps. 23:1; 2 Cor. 9:8
pEph. 1:7; 3:16
q 4:20 Rom. 16:27; Gal. 1:5
r 4:21 Gal. 1:2
s 4:22 ch. 1:13
t 4:23 Rom. 16:24