PHILIPPIANS—NOTE ON 1:1–11 Greeting and Prayer. Paul greets his readers, expressing his gratitude (vv. 3–6) and affection (vv. 7–8) for them, followed by a prayer that their love would abound and their holiness increase (vv. 9–11).
PHILIPPIANS—NOTE ON 1:1–2 Salutation from Paul and Timothy. Paul, along with Timothy, gives the standard early Christian greeting of grace and peace. Paul does not identify himself as an apostle but designates Timothy and himself as servants. The emphasis on service anticipates the rest of the letter, and this emphasis is seen especially in what is said of the humiliation of Christ Jesus (2:5–11). It is uncertain what level of formal church governance is implied by overseers and deacons. The former are presumably elders, who would be charged with spiritual oversight of the congregation (cf. Acts 14:23 [with note]; 20:17, 28; 1 Tim. 3:1–7; Titus 1:5–9; James 5:14; 1 Pet. 5:1–4), while the latter would be entrusted with matters of practical service (cf. Acts 6:1–7; 1 Tim. 3:8–13).
PHILIPPIANS—NOTE ON 1:3–11 Paul’s Thanksgiving and Prayer for the Philippians. Paul’s letters frequently begin with thanksgiving and prayer. The prayer here helps establish the major themes of the letter.
View this chart online at http://kindle.esvsb.org/c190
| Reference | Paul … |
|---|---|
| 1:4 | prays with joy |
| 1:18 | rejoices that Christ is proclaimed |
| 1:25 | will remain living on earth, for the Philippians’ joy in the faith |
| 2:2 | asks the Philippians to complete his joy |
| 2:17–18 | is glad and rejoices with the Philippians |
| 2:28 | sends Epaphroditus, that the Philippians might rejoice |
| 2:29 | tells the Philippians to receive Epaphroditus with joy |
| 3:1 | tells the Philippians to rejoice in the Lord |
| 4:1 | tells the Philippians they are his joy |
| 4:4 | tells the Philippians twice to rejoice in the Lord |
| 4:10 | rejoiced in the Lord at the Philippians’ concern for him |
PHILIPPIANS—NOTE ON 1:3–5 Paul prays for the Philippians with joy, a word that will become a keynote theme in ch. 4. This joy springs from their partnership in the gospel, which involves not only their financial support of the apostle (4:15–16) but also their deep personal concern for his well-being.
PHILIPPIANS—NOTE ON 1:6 Paul is sure about God’s commitment to the Philippians. The foundation for spiritual growth is recognizing that it is God who began a good work in you and will bring it to completion. Genuine spiritual progress is rooted in what God has done, is doing, and will do. His faithfulness ensures that he will be with believers until Jesus returns (the day of Jesus Christ; cf. 2:16; 1 Thess. 5:2–11; 2 Pet. 3:10–13; Rev. 20:11–21:8). They can have confidence that the God who has saved them will never let them go, and that they will inherit their eternal reward.
PHILIPPIANS—NOTE ON 1:7–8 Again Paul expresses his warm thoughts about the Philippians and the fellowship they enjoy in God’s grace. Paul’s imprisonment would have been a source of great shame in the ancient world, but the Philippians have nonetheless stood in solidarity with him. This was no doubt an encouragement as he shared the good news with his captors and judges.
PHILIPPIANS—NOTE ON 1:9–11 The first petition in Paul’s prayer is that God would cause the cardinal Christian virtue of love to abound more and more, and that it would be accompanied by knowledge and all discernment, so that the Philippians’ love would find expression in wise actions that would truly benefit others and glorify God. As Christians grow in their understanding of what it means to follow Jesus, they will increasingly be able to affirm and practice what is excellent. Such joyful obedience to God will give them the confidence of being found pure and blameless when Jesus returns. This does not imply instantaneous spiritual perfection but rather an increasing likeness to Christ. But fruit of righteousness is not produced in the believer’s own power. Because that fruit comes through Jesus Christ, it will result in the glory and praise of God.
PHILIPPIANS—NOTE ON 1:12–30 Paul’s Reflections on His Imprisonment. Paul assures the Philippians that, though he is imprisoned, the gospel is still advancing (vv. 12–18). He is joyfully confident that no matter what happens, he will be delivered and Christ will be honored, because to live is Christ and to die is gain (vv. 19–26). Paul then encourages his readers to walk worthy of the gospel, even amid suffering (vv. 27–30).
PHILIPPIANS—NOTE ON 1:12–18 Paul’s Imprisonment Has Meant Progress for the Gospel. Paul realizes that the Philippians are grieved over his imprisonment, so he encourages them by pointing out that his circumstances are furthering the proclamation of the gospel. His joy in difficult circumstances is meant to be an example to the Philippians to likewise rejoice even in difficult times. Further, Paul’s charitable attitude toward fellow believers who make life hard for him is also to function as a model for the Philippians, since it is evident that there is some disunity in the congregation (4:2–3).
PHILIPPIANS—NOTE ON 1:12 The word Paul uses for the advance of the gospel (Gk. prokopēn) is the same word he will use in v. 25 for the Philippians’ “progress” in faith. He thus underscores the need to push God’s kingdom forward rather than dwelling on past or present problems.
PHILIPPIANS—NOTE ON 1:13 The gospel has advanced because Paul has let the whole imperial guard (Gk. praitōrion) know that he is imprisoned only because of his testimony that Jesus is Lord. The Latin word praetorium could refer to a governor’s residence and by extension those living in the residence. Those who believe that Paul wrote from Caesarea would understand the word in that sense here (see Acts 23:35). However, the word could also refer to the special guard of the emperor in Rome, as the translation above suggests. (See Introduction: Date.)
PHILIPPIANS—NOTE ON 1:14 When the Christians in Rome, where Paul was imprisoned, saw his boldness even as his life was in danger, his example inspired them to be more courageous as well, so that they were much more bold in proclaiming the good news of Jesus Christ.
PHILIPPIANS—NOTE ON 1:15–18 The identity of those here who preach Christ from envy and rivalry is difficult to determine. They are clearly antagonistic to Paul, and thus one could imagine they are the same “Judaizing” people mentioned in ch. 3. But it is hard to see how Paul could rejoice in the proclamation of something (namely, a return to the old covenant) which he saw as a betrayal of the good news (see esp. the letter to the Galatians). It seems more likely that these were other Christians who preached a generally sound gospel but were personally at odds with Paul. They may have dismissed him because of his poor speaking abilities (see 1 Corinthians 1–2) or his constant suffering and weakness (see 2 Corinthians); whatever their rationale, they were not motivated by love but only by a desire to harm Paul in some way. But Paul, like Jesus, is not concerned for his own interests (cf. Phil. 2:4), and he will “rejoice” as long as the gospel is progressing.
PHILIPPIANS—NOTE ON 1:19–26 To Live Is Christ. Paul expresses the grounds of his confidence that he will be released from prison (see note on vv. 12–30). He assures the Philippians that he believes he will remain alive to minister to them.
PHILIPPIANS—NOTE ON 1:19 Paul, who has prayed for the Philippians, now solicits their prayers for deliverance (Gk. sōtēria), a term that could mean deliverance from prison (as some commentators understand it) or that could mean deliverance in the ultimate sense of eternal salvation (as others understand it). It seems likely that Paul intentionally left some ambiguity here, in light of the mention of his imprisonment in the preceding verses (see vv. 12–14) and in light of the eternal focus in the verses that follow (e.g., Paul’s desire “to depart and be with Christ, which is far better”; v. 23). The tension between temporal deliverance and eternal salvation is, in fact, evident throughout this passage (vv. 19–26), as evidenced by Paul’s words: “whether by life or by death” (in v. 20) and “I am hard pressed between the two” (in v. 23). Although Paul seems to have alluded to his temporal deliverance, clearly his longing for eternal salvation is “far better” (v. 23). In this regard, Paul alludes to Job 13:13–18 in this passage, where Job clearly speaks of his final destiny; and Paul speaks of his hope of not being ashamed, which is elsewhere related to the final judgment (cf. Rom. 5:4–5). Either way, Paul wants the Philippians to know that even if his expected deliverance from prison fails to materialize, and he is executed, he will still be “saved” to eternal life by God.
PHILIPPIANS—NOTE ON 1:20 The crucial thing for Paul is not life or death. It is maintaining his faithful witness to Christ. Or by death indicates that Paul hopes to honor Christ even in the way he eventually dies.
PHILIPPIANS—NOTE ON 1:21 Paul’s life is not a matter of seeking his own comfort or advancement. It is all about seeking the advancement of Christ’s kingdom: to live is tantamount to serving Christ. In fact, to die should be seen as gain, because it would mean that Paul would be freed from his trouble-filled life on earth to rejoice in Christ’s presence.
PHILIPPIANS—NOTE ON 1:22–26 In light of v. 21, Paul is hard pressed as to which outcome he should desire. Being with Christ now would be more attractive for him, while remaining alive (in the flesh) would enable him to help the Philippians further on their own spiritual journey. Since Paul knows that the way of Jesus is the way of service (cf. 2:5–11), he is convinced that his own preferences will be put aside so that he can remain and continue with the Philippians for their progress and joy in the faith. Paul is not merely musing on his own crisis; he is giving the Philippians a model of the service-driven life.
PHILIPPIANS—NOTE ON 1:23 My desire is to depart and be with Christ indicates that when Christians die they are immediately with Christ, long before their bodies are raised from the dead (see note on 1 Cor. 15:23).
PHILIPPIANS—NOTE ON 1:27–30 Encouragement to Walk Worthy of the Gospel. Paul’s sacrifice will be futile, however, if the Philippians do not continue to live in a way that is “worthy of the gospel of Christ.”
View this chart online at http://kindle.esvsb.org/c191
| 1:5 | “partnership in the gospel” |
| 1:7 | “partakers with me of grace” |
| 1:14–19 | “through your prayers” |
| 1:27 | “striving side by side for the faith” |
| 2:22 | “served with me in the gospel” |
| 2:25 | “my brother, and fellow worker, and fellow soldier” |
| 3:17 | “join in imitating me” |
| 4:3 | “labored side by side with me” |
| 4:15 | “partnership with me in giving and receiving” |
PHILIPPIANS—NOTE ON 1:27 As the esv footnote indicates, the Greek for Only let your manner of life be worthy of the gospel can also be translated “only behave as citizens [Gk. politeuesthe] worthy [of the gospel],” a phrasing that nicely captures Paul’s play on words here and in 3:20, “our citizenship [Gk. politeuma] is in heaven.” Philippi prided itself on being a Roman colony, offering the honor and privilege of Roman citizenship. Paul reminds the congregation that they should look to Christ, not Caesar, for their model of behavior, since their primary allegiance is to God and his kingdom. They need to stand together with one another and with Paul in striving for the gospel. Paul’s emphasis on unity may suggest some division within the Philippian congregation (cf. 4:2–3). Perhaps the disunity is one reason he mentions the “overseers and deacons” at the outset of the letter (1:1), for they are required to minister in a way that promotes unity.
PHILIPPIANS—NOTE ON 1:28 As the Philippians maintain courage in the face of their opponents, these opponents will realize that such remarkable strength could come only from God, and thus anyone who continues to oppose God’s people will be marked for destruction. “Destruction” (Gk. apōleia) here means eternal destruction, hence these are different opponents from those who antagonized Paul in vv. 15–18, who seem to have been Christians. A different city is in view as well, for here Paul speaks about what is happening in Philippi, while in vv. 15–18 his opposition is (presumably) in Rome. But God’s sustaining grace amid trouble will assure the believers of their own final salvation. Paul follows the teaching of Jesus here (Matt. 5:10–12), reminding them that persecution is a sign that they belong to Christ.
PHILIPPIANS—NOTE ON 1:29–30 Troubles will come, because the reality is that believers in Christ will suffer for his sake. Paul teaches that both suffering and faith are gifts of God; for both, Paul says, have been granted to you. Suffering for the sake of Jesus is a great privilege (see Matt. 5:10–12; Acts 5:41). Paul again holds himself out as an example of one who has maintained his joy while experiencing the same conflict (i.e., opposition from hostile unbelievers).
PHILIPPIANS—NOTE ON 2:1–30 Exhortation to Humble Service. Paul calls the Philippians to unite in love and humility (vv. 1–4), as exemplified by Christ’s humble service (vv. 5–11). They are to live as lights in the world (vv. 12–18), just like Christ’s faithful servants Timothy (vv. 19–24) and Epaphroditus (vv. 25–30).
PHILIPPIANS—NOTE ON 2:1–4 Encouragement to Unity in the Faith and Service of One Another. The Philippians are encouraged to live out their life in Christ and in the Spirit by living in unity.
PHILIPPIANS—NOTE ON 2:1–2 Paul is not doubting that encouragement, participation in the Spirit, affection, and sympathy are realities in Christ and are present in the congregation at Philippi. He uses a conditional sentence (if) to provoke the Philippians so that they will reflect on whether these qualities are evident in their lives. The Philippian believers must make sure they continue to progress in the absolutely critical area of love for one another. As Paul emphasizes, they must be of the same mind. This does not imply a drab intellectual uniformity; rather, the Philippians are to use their diverse gifts (cf. 1 Corinthians 12) in an agreeable, cooperative spirit, with a focus on the glory of God.
PHILIPPIANS—NOTE ON 2:3–4 There is always a temptation to be like Paul’s opponents in 1:17 and operate in a spirit of selfish ambition, looking to advance one’s own agenda. Such conceit (lit., “vainglory”) is countered by counting others more significant than yourselves. Paul realizes that everyone naturally looks out for his or her own interests. The key is to take that same level of concern and apply it also to the interests of others. Such radical love is rare, so Paul proceeds to show its supreme reality in the life of Christ (2:5–11).
PHILIPPIANS—NOTE ON 2:5–11 Christ’s Example of Humble Service. This passage is often referred to as the “hymn of Christ.” Paul depicts Christ’s example of service in a stirring poem that traces his preexistence, incarnation, death, resurrection, and ascension to the right hand of God. Paul wrote this magnificent theology to encourage the Philippians to consider other people’s interests first (see v. 4). Jesus is the paradigm of genuine spiritual progress: not a self-aggrandizing struggle for supremacy, but a deep love for God and neighbor shown in deeds of service. Verses 6–11 have some clear indications of poetic structure, leading some to believe that this is a pre-Pauline hymn adapted by Paul. It is just as likely, however, that Paul composed the hymn for this setting. In view of the myriad theological questions that arise in these verses, it is critical to keep two things in mind: (1) these verses were written not to spur Christians to theological debate but to encourage greater humility and love; and (2) the summary of Christ’s life and ministry found here is not unique: the same themes are evident throughout the NT.
PHILIPPIANS—NOTE ON 2:5 The believer’s mind needs to reflect on the proper model, if life is to be lived for God. There is some debate as to whether this mind-set is something Christians receive by virtue of being united to Christ (which is yours in Christ Jesus), or whether it is to be based on the model of Christ (esv footnote: “which was also in Christ Jesus”). (The Gk. has no verb; either “is” or “was” has to be supplied.) In light of the consistent theme of behavior modeling in this letter (Jesus, Paul, Timothy, and Epaphroditus are all held out as examples), many interpreters have adopted the latter meaning. Both ideas are theologically true. In either case, the central theme of vv. 1–5 is the same—that the Philippian church would be of one mind (v. 2), united by love (v. 2) and humility (v. 3), and looking out for the interests of others (v. 4).
PHILIPPIANS—NOTE ON 2:6 Prior to the incarnation, Christ was in the form of God (Gk. morphē theou). Despite the assertions of some scholars to the contrary, this most naturally refers to the “preexistence” of Christ—he, the eternal Son, was there with the Father (John 1:1; 17:5, 24) before he was born in Bethlehem. “Form” here means the true and exact nature of something, possessing all the characteristics and qualities of something. Therefore having the “form of God” is roughly equivalent to having equality with God (Gk. isa theō), and it is directly contrasted with having the “form of a servant” (Phil. 2:7). The Son of God is and always has been God. “Form” could also be a reference to Christ being the ultimate image of God, “the exact imprint of his nature” (Heb. 1:3). It might also refer to the fact that he is the visible expression of God’s invisible glory (Col. 1:15). Remarkably, Christ did not imagine that having “equality with God” (which he already possessed) should lead him to hold onto his privileges at all costs. It was not something to be grasped, to be kept and exploited for his own benefit or advantage. Instead, he had a mind-set of service. “Christ did not please himself” (Rom. 15:3). In humility, he counted the interests of others as more significant than his own (Phil. 2:3–4).
PHILIPPIANS—NOTE ON 2:7 Emptied himself has occasioned much controversy. Greek kenoō can mean “empty, pour out” or also (metaphorically) “give up status and privilege.” Does this mean that Christ temporarily relinquished his divine attributes during his earthly ministry? This theory of Christ’s kenosis or “self-emptying” is not in accord with the context of Philippians or with early Christian theology (see the article on The Person of Christ). Paul is not saying that Christ became less than God or “gave up” some divine attributes; he is not even commenting directly on the question of whether Jesus was fully omnipotent or omniscient during his time on earth. Nor is he saying that Christ ever gave up being “in the form of God.” Rather, Paul is stressing that Christ, who had all the privileges that were rightly his as king of the universe, gave them up to become an ordinary Jewish baby bound for the cross. Christ “emptied himself” by taking the form of a servant, being born in the likeness of men (roughly equivalent phrases). While he had every right to stay comfortably where he was, in a position of power, his love drove him to a position of weakness for the sake of sinful mankind (cf. 2 Cor. 8:9, “though he was rich, yet for your sake he became poor, so that you by his poverty might become rich”). The “emptying” consisted of his becoming human, not of his giving up any part of his true deity.
PHILIPPIANS—NOTE ON 2:8 It is remarkable enough that God the Son would take on human form (Gk. schēma, “outward appearance, form, shape,” a different term from morphē, used in vv. 6–7 for “form of God” and “form of a servant”) and thus enter into all the vicissitudes of a broken world. But Jesus went much farther, becoming obedient (cf. Rom. 5:19) to the point of death, even death on a cross. Crucifixion was not simply a convenient way of executing prisoners. It was the ultimate indignity, a public statement by Rome that the crucified one was beyond contempt. The excruciating physical pain was magnified by the degradation and humiliation. No other form of death, no matter how prolonged or physically agonizing, could match crucifixion as an absolute destruction of the person (see note on Matt. 27:35). It was the ultimate counterpoint to the divine majesty of the preexistent Christ, and thus was the ultimate expression of Christ’s obedience to the Father.
PHILIPPIANS—NOTE ON 2:9 Therefore. It was precisely Jesus’ humiliation that became the grounds for his exaltation. By humbling himself on the cross out of love, he demonstrated that he truly shared the divine nature of God, who is love (1 John 4:8). For this reason (“therefore”) God raised him to life and highly exalted him, entrusting him with the rule of the cosmos and giving him the name that is above every name. This name is not specified here, but many think it refers to the name Yahweh (Hb. YHWH), God’s personal name, which in the Septuagint is regularly translated as Greek Kyrios, “Lord,” the name specified in Phil. 2:11. In any case, Paul means that the eternal Son of God received a status and authority (cf. Matt. 28:18 and note on Acts 2:33) that had not been his before he became incarnate as both God and man. Jesus’ being given this name is a sign that he exercises his messianic authority in the name of Yahweh.
PHILIPPIANS—NOTE ON 2:10–11 While Christ now bears the divine name Yahweh (“Lord”), he is still worshiped with his human name, Jesus, since it was in the flesh that he most clearly displayed his divine glory to the world. This astounding union of Jesus’ divine and human natures is reinforced by the allusion to Isa. 45:23 in the words every knee should bow … and every tongue confess, which in Isaiah refer exclusively to Yahweh (cf. Isa. 45:24: “Only in the LORD … are righteousness and strength”). The fact that these words can now be applied to God’s messianic agent—Jesus Christ is Lord—shows that Jesus is fully divine. But the worship of Jesus as Lord is not the final word of the hymn. Jesus’ exaltation also results in the glory of God the Father. This identical pattern is found in 1 Cor. 15:23–28: God gives Jesus messianic dominion over all creation, and everyone will one day rightly give praise to him as their Lord. But when his kingdom reaches its fullness, Jesus does not keep the glory for himself. Instead, “the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” (1 Cor. 15:28). Even in his exaltation, Jesus remains the model of loving service to God.
PHILIPPIANS—NOTE ON 2:12–18 Living as Lights in the World. With the breathtaking portrayal of Christ before them (vv. 5–11), Paul exhorts the Philippians to demonstrate the same faith and obedience in their everyday lives.
PHILIPPIANS—NOTE ON 2:12–13 The Philippians have obeyed (cf. Christ’s obedience, v. 8) in the past and should continue to do so as they work out their salvation with fear and trembling. They cannot be content with past glories but need to demonstrate their faith day by day as they nurture their relationship with God. But while God’s justice is a cause for sober living (“fear and trembling”), it is not as though Paul wants the Philippians to be anxious that they can never be good enough to merit God’s favor. Rather, it is God’s love and enabling grace that will see them through: it is God who works in you. They can rejoice in God’s empowering presence even as they work hard at living responsible Christian lives. While v. 12 may seem to suggest salvation by works, it is clear that Paul rejects any such teaching (cf. 3:2–11). In 2:12 Paul means “salvation” in terms of progressively coming to experience all of the aspects and blessings of salvation. The Philippians’ continued obedience is an inherent part of “working out” their salvation in this sense. But as v. 13 demonstrates, these works are the result of God’s work within his people. both to will and to work for his good pleasure. Even the desire (“to will”) to do what is good comes from God; but he also works in the believer to generate actual choices of the good, so that the desires result in actions. (On fear of God, see notes on Acts 5:5; 9:31.)
PHILIPPIANS—NOTE ON 2:14–15 Paul continues the theme of “working out” one’s salvation (vv. 12–13). The Philippians should shine as lights amid a crooked and twisted generation. Paul’s choice of words recalls the wilderness generation of Israel, who in Deut. 32:5 are described by these very words (“crooked and twisted generation”) and whose spiritual progress was thwarted by grumbling and disputing (cf. 1 Cor. 10:1–12). Shining “as lights” probably alludes to Dan. 12:2–3. Those who express their faith by living in this way will be raised to eternal life (see Dan. 12:2), to Paul’s great joy.
PHILIPPIANS—NOTE ON 2:16 The Philippians’ obedience to the word of life is not merely a matter of private concern. As an apostle and fellow sharer in the gospel, Paul’s own labor would be in vain if they failed to hold fast until the day of Christ (cf. 1:6; 1 Thess. 5:2–11; 2 Pet. 3:10–13; Rev. 20:11–21:8) and thus proved not to be genuine believers. Holding fast means both believing God’s Word and following it. Since the Greek epechō can mean either “hold fast” or “hold out to, offer,” some think that Paul may have in mind “holding forth,” i.e., proclaiming, the word of life.
PHILIPPIANS—NOTE ON 2:17 Paul compares himself to a drink offering (cf. 2 Tim. 4:6). This type of offering, familiar in both the OT and Greco-Roman culture, involved pouring out wine, either onto the ground or, as here, on an altar along with an animal or grain sacrifice (see Num. 28:7). It was a vivid illustration of a life “poured out” for God’s service. The Philippians, too, are a sacrificial offering; they are to emulate Paul’s joyful service to God.
PHILIPPIANS—NOTE ON 2:19–24 Timothy as an Example of a Service-centered Life. Paul’s desire to send his protégé Timothy highlights the very personal nature of early church life. Timothy emulates Christ in that he is concerned for the Philippians’ welfare; he does not look out for his own interests, but for those of Christ.
PHILIPPIANS—NOTE ON 2:25–30 Epaphroditus as Another Example of Service. Epaphroditus, who is himself from Philippi, is another example of genuine Christian love. He has been longing for the Philippians just as Paul longs for them (1:8; 4:1), and has been eager to let them know that God has spared him from his severe illness.
PHILIPPIANS—NOTE ON 2:27 To die and be with Christ is far better (1:21), and yet God shows mercy to Epaphroditus in sparing his life. Christians can be assured that a fellow Christian truly is in Christ’s presence upon his or her death (see note on 1:23); even so, it is proper on such occasions to feel sorrow upon sorrow.
PHILIPPIANS—NOTE ON 2:30 The Christlikeness of Epaphroditus is highlighted by Paul’s careful use of words. Having said that Christ was obedient “to the point of death” (v. 8, Gk. mechri thanatou), Paul now says that Epaphroditus was “near to death” (v. 27) and that he nearly died (v. 30, also with Gk. mechri thanatou). Epaphroditus had faced this peril on behalf of the Philippians, who had desired to send gifts to support Paul but had not been able to do so (what was lacking in your service to me) until Epaphroditus made it possible (see 4:10, 18).
PHILIPPIANS—NOTE ON 3:1–21 Opponents of the Gospel: Where Does Righteousness Come From? Paul begins this section by calling the Philippians to rejoice in the Lord (v. 1) but then warns them about the Judaizing opponents of the gospel (vv. 2–3). In contrast, Paul has renounced his spiritual and ethnic privileges for the sake of knowing Christ (vv. 4–11); his righteousness comes through Christ, not the law (vv. 12–16). He then calls the Philippians to follow his example of commitment to Jesus as Lord (vv. 17–21). Some interpreters suppose that the abrupt transition after v. 1 indicates that ch. 3 is a later interpolation into the letter. But there is no need for such a theory. The vocabulary of ch. 3 is reflected in the rest of the letter, and its themes of “progress” and “example” are central to Paul’s overarching purposes. While the Judaizers (people who insisted that Christians had to obey all the OT ceremonial laws) hold out a promise of spiritual progress through adherence to the rules of the old covenant, Paul holds himself out as an example of someone who knows that real progress consists only in being increasingly conformed to the image of Christ’s death and resurrection. Paul’s conflicts with the Judaizers can be seen in greater detail in Acts and Galatians (e.g., Acts 15:1–19; Gal. 2:15–21; 3:6–4:31), as well as in the rest of his letters. Their teaching that Gentiles must first become Jews and obey all the OT laws in order to be saved was abhorrent to Paul. Not only did it show a lack of welcome (in complete contrast to God’s own attitude) but it also sought in effect to divert Gentiles away from Christ into a covenant that could never save them. While the law might be “holy and righteous and good” (Rom. 7:12), the old covenant pertained to the age before the giving of the Spirit, and thus inevitably brought curse rather than blessing since human beings were unable to keep it. The “righteousness” it offered could only be an incomplete, superficial righteousness, in contrast to the perfect righteousness given as a gift to believers by virtue of the life and death of Christ. The fury of Paul’s response in these verses was fueled by his thankfulness for his own deliverance from this system.
PHILIPPIANS—NOTE ON 3:1 Initial Call to Rejoice in the Lord. Paul will pick up the theme of joy again in ch. 4, but first he must deal with the Judaizers.
PHILIPPIANS—NOTE ON 3:2–3 Contrast between the Opponents of the Gospel and the True People of God. Paul critiques the Judaizers and explains the contrasting characteristics of the true church.
PHILIPPIANS—NOTE ON 3:2 Dogs was not only a general term of derision in the ancient world, it was particularly a word used by some Jews in reference to Gentiles, who were considered ritually unclean. With biting irony, Paul says that the Judaizers, not the Gentiles, deserve that label. Paul’s irony continues as he labels those who extol good works of the law as evildoers and those who mutilate the flesh. This last phrase (Gk. tēn katatomēn) is a play on words with circumcision (Gk. peritomē). The Judaizers’ supposed badge of pride turns out to be the sign of their destruction. On Jewish views of circumcision, see note on Acts 15:1.
PHILIPPIANS—NOTE ON 3:3 In contrast to those promoting physical circumcision (v. 2), the true people of God (the circumcision) are those who worship by the Spirit of God (cf. John 4:23–24). They glory in Christ Jesus (cf. Phil. 1:26) and put no confidence in the flesh (that is, as Calvin put it, in “everything that is outside of Christ”). This verse mentions all three members of the Trinity: “God” (the Father), “Christ Jesus” (the Son), and “the Spirit of God” (the Holy Spirit).
PHILIPPIANS—NOTE ON 3:4–11 Paul’s Renunciation of Spiritual and Ethnic Privileges for the Sake of Knowing Christ. Paul regards his prior privileges and achievements as spiritual rubbish in comparison to the surpassing worth of knowing Christ, and being justified (v. 9), sanctified (v. 10), and glorified (v. 11) in him.
PHILIPPIANS—NOTE ON 3:4–6 Paul’s opposition to the Judaizers was not because he himself in any way lacked a Jewish “pedigree.” When it came to the things of the flesh—the whole system of life that held sway before the coming of Christ and the giving of the Spirit—Paul had perfect credentials. He was circumcised on the eighth day in accord with OT law (Lev. 12:3). He was an ethnic Israelite and knew the tribe from which he came. Hebrew of Hebrews probably indicates his descent from Jewish ancestors, and many think it also means that he spoke Aramaic (the national language of Israel in his day), even though he came from Greek-speaking Tarsus. He was from the strictest religious sect—the Pharisees (Acts 26:5). His zeal was such that he had even been a persecutor of the church. He probably had thought of himself as following in the footsteps of Phinehas (Num. 25:11) and Elijah (1 Kings 19:10, 14) in his zeal. If anyone could be said to be blameless in following the law, it was Paul. But before God it was no righteousness at all, for though Paul thought he was pleasing God, in persecuting the church he had shown himself to be the “foremost” of sinners (1 Tim. 1:15).
PHILIPPIANS—NOTE ON 3:7–8 gain … loss. Paul’s accounting, however, has now changed completely: what formerly went into the gain column—his power, prestige, and “obedience”—now goes into the loss column. Likewise, the crucified Messiah, whom he had assumed must be a “loss,” is now seen as the ultimate “gain.” The language of loss and gain probably alludes to Jesus’ teaching (see Matt. 16:25–26).
PHILIPPIANS—NOTE ON 3:9 Found in him means being spiritually united to Christ and therefore found not guilty before God as divine judge. Paul had trusted in a righteousness of my own based on obedience to the law rather than the right standing before God that comes through faith in Christ. God “imputes” Christ’s lifelong record of perfect obedience to the person who trusts in him for salvation; that is, he thinks of Christ’s obedience as belonging to that person, and therefore that person stands before God not as “guilty” but as “righteous.” This is the basis on which justification by faith alone is considered “fair” in God’s sight. As explained in Rom. 10:1–8, righteousness cannot come by the law because all human beings sin, and therefore right standing before God as the divine judge is possible only through faith in Jesus Christ, who is the believer’s righteousness before God. See note on Gal. 2:16.
PHILIPPIANS—NOTE ON 3:10–11 The goal of trusting in Christ is to know him, that is, to know Christ in a personal relationship, and also to know the power of his resurrection—namely, the power Christ exerts now from the right hand of God. But this power is made known as the believer shares the same kind of sufferings Jesus faced—the sufferings that attend faithful witness in a fallen world. The good news is that those who suffer with and for Christ will attain the resurrection from the dead, even as he did.
PHILIPPIANS—NOTE ON 3:12–16 Paul’s Progress in the Gospel: Through Christ, Not the Law. Paul emphasizes the need for progress in Christian living, presenting himself as one who continually reaches ahead to see God’s kingdom expanded.
PHILIPPIANS—NOTE ON 3:12 Paul stresses that he is not already perfect—he is still involved in the struggles of life in a fallen world and hence he still sins; the full glory of the resurrection remains in the future. I press on to make it my own, because Christ Jesus has made me his own. There is a balance of faith and works, of God’s call and the believer’s response.
PHILIPPIANS—NOTE ON 3:14 Goal (Gk. skopos) could also refer to the finish line in a race or an archery target. Paul’s life is purposeful, for he constantly aims toward a heavenly goal. The prize is the fullness of blessings and rewards in the age to come, most especially being in perfect fellowship with Christ forever.
PHILIPPIANS—NOTE ON 3:15 are mature. “Mature” (Gk. teleios) is the same adjective translated “perfect” in v. 12 (“not … perfect”). Thus, Paul is saying, in effect, “If you are really perfect/mature, you will realize you are not yet perfect/mature!”
PHILIPPIANS—NOTE ON 3:17–21 A Call to Follow Paul’s Example of Commitment to Jesus as Lord. Paul calls the Philippians to imitate him, a common theme in his letters (cf. 1 Cor. 4:16; 11:1; 2 Thess. 3:7–9). Paul’s intent is not for the Philippians to focus on him per se but rather for them to join him in humble, radical dependence on Christ.
PHILIPPIANS—NOTE ON 3:17 While Paul is not yet perfected, he is confident enough in his Christian walk to ask the Philippians to join in imitating me and other mature Christians. Much Christian growth comes through imitation of other Christians (4:9; 1 Cor. 11:1; 2 Thess. 3:8–9; 1 Tim. 4:12, 15–16; 2 Tim. 3:10–11; Heb. 13:7; 1 Pet. 5:3).
PHILIPPIANS—NOTE ON 3:18–19 The enemies of the cross could be the Judaizers of v. 2 or “worldly” people in general. Their destiny is final judgment (destruction), they worship themselves (their belly), and they are consumed with earthly things.
PHILIPPIANS—NOTE ON 3:20 citizenship. See note on 1:27.
PHILIPPIANS—NOTE ON 3:21 Transform our lowly body to be like his glorious body echoes 2:5–11. Those who follow Christ’s example of service will share in his vindication and glory as well. Perfection will come only at the resurrection (cf. 3:11–12; 1 Cor. 15:12–28). To subject all things to himself is messianic language drawn from the OT (e.g., Ps. 8:6; 110:1).
PHILIPPIANS—NOTE ON 4:1–23 Concluding Exhortations and Thanksgiving. Paul encourages the Philippians, calling for reconciliation, joyful faith, and disciplined thinking (vv. 2–9).
PHILIPPIANS—NOTE ON 4:1–3 Standing Together for the Gospel. Paul entreats the Philippians to stand unified in the Lord for the sake of the gospel.
PHILIPPIANS—NOTE ON 4:1 Therefore. This transitional verse can be read as either the conclusion to the previous section or the introduction to ch. 4. my joy and crown. The Philippians’ spiritual success would be Paul’s “crowning achievement” (cf. 1 Thess. 2:19–20), and their perseverance and final salvation will bring him great joy (cf. Phil. 2:17).
PHILIPPIANS—NOTE ON 4:2 Paul does not reveal the source of tension between Euodia and Syntyche. He exhorts them to apply the principle stated in 2:2; agree (4:2) and “being of the same mind” (2:2) are the same Greek phrase (to auto phronein/phronēte).
PHILIPPIANS—NOTE ON 4:3 Reconciliation often requires third-party intervention, in this case a true companion. This person is unnamed in the esv, although the word (Gk. syzygos, “true yokefellow,” see esv footnote) could be read as a proper name. Paul is especially eager to see Euodia and Syntyche reconciled because they have labored side by side with him in the gospel. Cf. 1:27, where Paul also encourages unity among those who are “striving side by side” (Gk. synathleō, the same verb used here) for the gospel. Paul did not isolate himself and minister alone; he deliberately worked with many others. In view of first-century culture, Euodia and Syntyche probably ministered mainly among women (cf. notes on Acts 18:26; Rom. 16:7; 1 Tim. 2:12). The book of life has OT roots (e.g., Ex. 32:33; Ps. 69:28; cf. Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27) and refers to God’s record of those who belong to him.
PHILIPPIANS—NOTE ON 4:4–9 Rejoicing in Faith. Paul calls the Philippians to attitudes of joy and reason, so that they replace anxiety with expectant, grateful prayer. He also calls them to think upon and practice Christian virtues.
PHILIPPIANS—NOTE ON 4:4 Rejoice. The joy that Paul calls for is not a happiness that depends on circumstances but a deep contentment that is in the Lord, based on trust in the sovereign, living God, and that therefore is available always, even in difficult times.
PHILIPPIANS—NOTE ON 4:5 Reasonableness is crucial for maintaining community; it is the disposition that seeks what is best for everyone and not just for oneself. The Lord is at hand emphasizes the fact that Jesus will surely return as judge and will hold people responsible for their deeds (cf. James 5:9). Paul does not specify when this will happen (cf. Matt. 24:36–44; 2 Pet. 3:1–13).
PHILIPPIANS—NOTE ON 4:6–7 Paul echoes Jesus’ teaching in the Sermon on the Mount (see Matt. 6:25–34) that believers are not to be anxious but are to entrust themselves into the hands of their loving heavenly Father, whose peace will guard them in Christ Jesus. Paul’s use of “guard” may reflect his own imprisonment or the status of Philippi as a Roman colony with a military garrison. In either case, it is not Roman soldiers who guard believers—it is the peace of God Almighty. Because God is sovereign and in control, Christians can entrust all their difficulties to him, who rules over all creation and who is wise and loving in all his ways (Rom. 8:31–39). An attitude of thanksgiving contributes directly to this inward peace.
PHILIPPIANS—NOTE ON 4:8 think about these things. The Philippians are to fill their minds with things that will inspire worship of God and service to others.
PHILIPPIANS—NOTE ON 4:9 Beyond having a proper spiritual outlook (v. 8), the Philippians are to practice what they have seen Paul doing. As they make progress in this way, they will find that it is not simply the peace of God but the God of peace himself who will be with them.
PHILIPPIANS—NOTE ON 4:10–20 Thanksgiving for the Philippians’ Gift; Paul’s Contentment in God. Paul thanks the Philippians for their gift to him and assures them that God will in turn supply all of their needs.
PHILIPPIANS—NOTE ON 4:10–11 Paul is grateful for the Philippians’ support, but he wants them to know that even in difficult circumstances he has learned … to be content.
PHILIPPIANS—NOTE ON 4:12–13 The secret of living amid life’s difficulties is simple: trusting God in such a way that one can say, I can do all things through him who strengthens me. This does not mean God will bless whatever a person does; it must be read within the context of the letter, with its emphasis on obedience to God and service to God and others.
PHILIPPIANS—NOTE ON 4:14–16 The Philippians share in Paul’s ministry, not just at the spiritual level but at the practical level of financial support (cf. note on 1:3–5). They contributed to his work after he had left Macedonia (4:15) as well as when he was just down the road in Thessalonica, which was also in Macedonia (v. 16; cf. Acts 17:1).
PHILIPPIANS—NOTE ON 4:17 Lest they imagine he has moved away from the service-centered perspective of the earlier chapters, Paul reminds the Philippians that even his reception of their gifts is ultimately for their benefit. Likely using a business metaphor, he is seeking the fruit that increases to your credit (cf. esv footnote: “the profit that accrues to your account”). God sees their sacrifice and is pleased.
PHILIPPIANS—NOTE ON 4:18 Paul is well supplied by the Philippians’ gift, and because it has been offered to him for the service of the gospel, he can return to images drawn from Israel’s worship. The gift is a fragrant offering (the Gk. osmēn euōdias occurs often in the Septuagint in connection with the “pleasing aroma” of sacrifices to God; see Gen. 8:21; Ex. 29:18; Lev. 4:31) and a sacrifice acceptable to God. While the literal offerings of the OT system have been done away with in Christ, the principle behind them of costly devotion to God remains.
PHILIPPIANS—NOTE ON 4:19 Those who are generous toward God will find that he is generous toward them and will supply their every need … in Christ Jesus.
PHILIPPIANS—NOTE ON 4:20 Just as the “hymn of Christ” (2:5–11) ended with “to the glory of God the Father,” so Paul concludes the body of his letter with a doxology: To our God and Father be glory forever and ever. Amen.
PHILIPPIANS—NOTE ON 4:21–22 Greetings. The exhortation to greet every saint reinforces the personal nature of Paul’s communication and shows that the truths of the letter were to be lived out by real people in the real world. Caesar’s household could refer not only to the “royal family” but to anyone connected with the emperor’s service, including soldiers, slaves, or freedmen. It is likely that some of the latter group had responded positively to Paul’s message; there is no evidence that the emperor’s actual family were believers at this point. The fact that some within Caesar’s circles had believed would have had particular resonance in Roman Philippi.
PHILIPPIANS—NOTE ON 4:23 Benediction. Paul ends his letter with a reminder that true progress in life is a gift of God through the grace of the Lord Jesus Christ.