INTRODUCTION
1. Background
Philippi was located in Macedonia about ten miles inland from the Aegean Sea. The original settlement was called Krenides, but in 356 B.C. the name was changed by Philip II, king of Macedonia, when he enlarged the city with many new inhabitants and considerable construction.
During the era of Roman rule, Philippi became a military colony in 42 B.C.; in 27 B.C., its status was again changed so that it received autonomous government, immunity from tribute, and treatment of its residents as if they actually lived in Italy. It was therefore one of the leading cities in the district of Macedonia (cf. Ac 16:12). The Via Egnatia, the main highway from Asia to the west, passed through Philippi and ran alongside the forum of the city. Near the city was the river Gangites.
The church at Philippi was founded in A.D. 50 in the course of Paul’s second missionary journey (Ac 16). While the apostle was in Troas, he was instructed in a vision to proceed into Macedonia, and Philippi became the first European city in which he preached. Apparently the Jewish population in Philippi was small, for there was no synagogue. The missionary party, consisting of Paul, Silas, Timothy, and Luke, met first with some women at a Jewish place of prayer by the river bank outside the city. The first convert was Lydia, a “God-fearer” (a term denoting a Gentile who had become a partial adherent to Judaism), who responded to Paul by receiving Christian baptism and opening her home to the missionary party. Other significant incidents were the exorcism of the demon from a slave girl and the conversion of the jailer and his family. These early converts were a most diverse and unlikely group with which to found a local church, but the grace of God overcame their differences.
When the apostolic party moved on, Luke may have been left behind to guide the new work (the use of “we” in the narrative of Acts is dropped until 20:5–6, when Paul returns to Philippi). The new church did not forget its founder, however, for gifts were sent to Paul on several occasions (Php 4:15–16).
Paul made a second visit to Philippi in A.D. 55–56 on his third missionary journey (Ac 20:1–6). He must have passed through the city twice: on his outward trip toward Corinth and again on his return when he was on the way to Jerusalem. Luke apparently rejoined the party at that time. This visit to Jerusalem culminated in Paul’s arrest and eventual imprisonment in Rome (Ac 21–28), which in turn brought about the occasion for this letter.
2. Authorship and Unity
That the apostle Paul wrote this letter to the Philippians is virtually unquestioned. The straightforward claim of the letter (1:1) is supported by the reference to Paul’s acquaintances, the reflection of known circumstances in his life, and the many indications of Pauline thought. Even those who have questioned the unity of Philippians have usually concluded that Paul was the author of its various parts.
The case for a composite document has not commended itself to the majority of scholars. The rather abrupt break in tone and subject matter at 3:1 could have been due to the receiving of new information from Philippi as Paul was writing the letter or to an interval of several hours or even days between the several parts. The word “finally” in the middle of the letter (3:1) may simply mean “in addition.”
3. Date and Place of Origin
Inasmuch as Paul was a prisoner at the time that Philippians was written (1:7, 13, 16), identification of this imprisonment would make possible the fixing of the date and place of origin of the letter. Three possibilities must be considered: Caesarea, Rome, and Ephesus.
1. Caesarea. Paul was a prisoner in Caesarea for two years (A.D. 57–59) and his friends had access to him (Ac 24:23, 27). The fugitive slave Onesimus could have fled there (this assumes that Colossians and Philemon came out of the same imprisonment as Philippians). The “praetorium” (1:13; NIV, “palace guard”) could be understood of Herod’s palace at Caesarea (Ac 23:35). Furthermore, the polemic against Jewish teachers (3:1–16) fits well the period of Jewish-Gentile controversy.
This theory has not been widely adopted, however, because there is not much evidence favoring it. Paul expected prompt release (2:24), but there was little reason for such optimism while he was at Caesarea, and this prospect was no longer possible after he had appealed to Caesar.
2. Rome. The traditional view places the writing of Philippians during Paul’s first imprisonment in Rome during A.D. 59–61 (Ac 28:30). This is the most natural understanding of “palace guard” (1:13) and “Caesar’s household” (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 (1:19–24). His circumstances reflected in the letter fit the Roman imprisonment better than the one at Caesarea, since he had freedom to arrange itineration for his associates and opportunity to carry on considerable correspondence. This view is the one that is most widely held; it will be assumed in this commentary.
3. Ephesus. The case for the origination of this letter at Ephesus would place its writing in A.D. 53–55 during Paul’s stay in Ephesus (Ac 19). While Acts mentions no imprisonment of Paul there, hints of it are found in Ro 16:4, 7; 1Co 15:32; 2Co 1:8–10; 11:23. But this is by no means established, for it demands treating the passages in Corinthians with wooden literalness rather than as the dramatic figures they are.
The letter to the Philippians presupposes several time-consuming journeys between Philippi and Paul’s location. Consequently, some scholars hold that an Ephesus origin is more likely than one at Rome. As many as six trips may have occurred (requiring at least one month each between Philippi and Rome, but only one week between Philippi and Ephesus): (1) News of Paul’s plight reaches Philippi; (2) Epaphroditus travels with a gift to Paul; (3) news of Epaphroditus’s illness reaches Philippi; (4) the report of the Philippians’ concern reaches Epaphroditus; (5) a trip was made by Timothy to Philippi; and (6) a return trip by Timothy to Paul was contemplated. Nevertheless, several factors weaken the force of this argument in favor of Ephesus. Not all of these trips necessarily originated after Paul was put in prison. Furthermore, two years in Rome would have provided sufficient time for these trips.
The Ephesus theory is also weakened by the fact that at Ephesus Paul could have appealed to Caesar as he did at Caesarea (contra 1:20, 23–24). Philippians also says nothing about the collection—a project Paul was engaged in while at Ephesus. Thus, the Ephesus theory does not seem to have sufficient foundation to dislodge the traditional view of Rome as the place of origin. It does seem, however, to be separated from the other prison letters (Ephesians, Colossians, and Philemon), because it was carried by a different messenger and reflects circumstances apparently somewhat later than those relating to the other three. A date of A.D. 61 is suggested.
4. Occasion and Purpose
The Philippian church sent Epaphroditus to Paul with a gift from their congregation (4:18) and with instructions to minister to his needs through personal service (2:25). He also must have brought news of the progress and problems of the church. In the performance of his responsibilities, Epaphroditus became gravely ill, and the Philippians heard about it. For some reason, this latter circumstance greatly distressed Epaphroditus. Paul was therefore sending him back; his request that the church receive him with all joy and hold him in high regard (2:29) implies that some misunderstanding had occurred. He assures the church that Epaphroditus had been a real fellow soldier in the Lord’s work (2:25), that his illness had been extremely serious (2:27–30), and that he was worthy of a hero’s welcome (2:29).
The mention of the Philippians’ gift (4:10–20) should not be regarded as Paul’s first acknowledgment of their help. Too much time had elapsed since Epaphroditus’s arrival for this to be a reasonable inference, nor would this mention have been delayed to the end if it had been the occasion for Paul’s writing the letter. Because of the several contacts between Philippi and Rome before this time, Paul had undoubtedly sent his initial thanks promptly. We may account for the additional mention of the gift as the apostle’s grateful recollection of a very generous contribution.
© 1985 The Zondervan Corporation
The Roman colony of Philippi (Colonia Augusta Julia Philippensis) was an important city in Macedonia, located on the main highway leading from the eastern provinces to Rome. This road, the Via Egnatia, bisected the city’s forum and was the chief cause of its prosperity and political importance. Ten miles distant on the coast was Neapolis, the place where Paul landed after sailing from Troas, in response to the Macedonian vision.
As a prominent city of the gold-producing region of Macedonia, Philippi had a proud history. Named originally after Philip II, the father of Alexander the Great, the city was later honored with the name of Julius Caesar and Augustus. Many Italian settlers from the legions swelled the ranks of citizens and made Philippi vigorous and polyglot. It grew from a small settlement to a city of dignity and privilege. Among its highest honors was the ius Italicum, by which it enjoyed rights legally equivalent to those of Italian cities.
Ruins of the theater, the acropolis, the forum, the baths, and the western commemorative arch mentioned as the “gate” of the city in Ac 16:13 have been found. A little farther beyond the arch at the Gangites River is the place where Paul addressed some God-fearing women and where Lydia was converted.
Of all the letters Paul wrote to churches, this one stands out as being the most personal. No sharp rebukes of the congregation mar its joyful spirit, and no disturbing problems threaten the progress of the church. The warnings are of a cautionary and preventive nature. The frequent emphasis on Christ explains the underlying relationship of Paul to his readers.
EXPOSITION
Introduction (1:1–11)
A. Greeting (1:1–2)
1 “Paul and Timothy” are associated in the greeting, not because they were co-authors, but because Timothy was a well-known Christian leader, especially at Philippi, and was now with Paul. Paul alone was the author (see the singular verb and pronouns in 1:3–4 and the discussion in 2:19–23). Timothy had been present at the founding of the church at Philippi (Ac 16:1–12) and on several subsequent occasions (Ac 19:22; 20:3–6). Perhaps he served as Paul’s amanuensis for the letter.
Both Paul and Timothy are designated as “servants [GK 1528] of Christ Jesus.” This word is not a technical reference to a specific office, but emphasizes submission and dependence on their Lord and characterizes their willing service for Christ.
The addressees are “all the saints in Christ Jesus” who resided in the Macedonian city of Philippi. All believers are “saints” (GK 41) through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Ro 8:1–2; Eph 2:6, 10, 13; 3:6) or “in Christ” (Ro 12:5; 2Co 5:17). “Saints” here emphasizes not their personal holiness, though their conduct should correspond increasingly to their standing, but the objective status believers possess because the merits of Christ are imputed to them.
Though “overseers and deacons” were the two orders of officers in the local NT churches (1Ti 3:1–3), Philippians is the only letter to mention them in its greeting. The church at Philippi was organized, and this greeting endorses the officers’ authority. “Overseers” (GK 2176) denotes the chief administrative officers ina local church; the term is interchangeable with “elders” (cf. Tit 1:5, 7). “Deacons” (GK 1356) were secondary officers in the church, charged with various temporal concerns (see comments on Ac 6:1–7). Because Epaphroditus had previously been sent with a monetary gift (Php 2:25), the deacons were equally involved in the project of aiding Paul (1:14–16).
2 The familiar blessing, “grace and peace,” combines Greek and Hebrew expressions but transforms them into a thoroughly Christian greeting. God’s “grace” (GK 5921) is his favor, needed by us in countless ways and bestowed without regard to merit. “Peace” (GK 1645) refers not to the cessation of hostilities between sinners and God (Ro 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 (4:7). The source of these blessings is “God our Father and the Lord Jesus Christ.” To Paul, Jesus the Messiah is the divine Lord, ascended to the Father’s right hand and equal to him in authority and honor. Just as Christ and the Father joined in the sending of the Holy Spirit (Jn 14:26; 15:26), so they jointly convey these blessings.
B. Thanksgiving (1:3–8)
3–4 Paul begins his letter by thanking God for his readers—a pattern followed in all his letters except Galatians. With the Philippians Paul had a warm relationship, and this tone is established at the outset of the letter. By stating his thanks to “my God,” the author reveals his personal devotion. 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. “Joy” (a word used five times in this letter, with “rejoice” occurring seven times) permeated his prayers even while he prayed for their needs.
5 What caused Paul the deepest satisfaction was the Philippians’ “partnership [GK 3126] in the gospel.” This term denotes participation or fellowship and expresses a two-sided relation. It includes the believer’s participation in the life of God (1Co 1:9; 1Jn 1:3) and also the sharing of a common faith. Thus it assumes the existence of a brotherly relationship among believers (2Co 8:4; Gal 2:9; 1Jn 1:7). Their partnership certainly involved the Philippians’ recent gift, but that was only one expression of it. Paul was filled with joy over the frequent evidences of their 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 (Ac 16:15) and the jailer and his family (Ac 16:33–34). Later he had received gifts sent to him at Thessalonica (Php 4:16) and at Corinth (2Co 11:9), as well as the more recent one brought by Epaphroditus.
6 Of course, it was God who had produced their transformed lives by the work of regeneration. Even though Paul rejoiced in the Philippians’ generous gift and their evidences of spiritual growth, his confidence did not rest ultimately on them but on God, who would preserve them and enable them to reach the goal. The “good work” refers to the salvation begun at their conversion. God not only initiates this salvation, but continues it and guarantees its consummation at the glorious coming of Jesus Christ, which will vindicate both the Lord and his people. Nothing in this life or after death can prevent the successful accomplishment of God’s good work in every Christian.
“The day of Christ Jesus” is a phrase occurring six times in the NT (1Co 1:8; 5:5; 2Co 1:14; Php 1:6, 10; 2:16). This expression is similar to the “day of the Lord” (1Th 5:2) and the OT “day of the LORD” (Am 5:18–20). It will be the time when Christ returns for his church, salvation is finally completed, everyone’s works are examined, and believers are rewarded.
7 Paul was right in regarding the Philippians so highly, because in a sense they had become partners in his imprisonment and his current legal obligations. To say they were in his “heart” (GK 2840) denotes not an emotional response on his part, but the essence of his inner consciousness and personality.
The reference to Paul’s imprisonment belongs with the following rather than the preceding words, as giving evidence of the Philippians’ partnership in God’s grace. 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” is legal terminology. “Defending” (GK 665) is used elsewhere in the NT of a legal defense (Ac 22:1; 25:16; 2Ti 1:16), and “confirming” (GK 1012) was a legal technical term (Heb 6:16) for guaranteeing or furnishing security. So Paul is probably thinking of his approaching hearing in which he must give a defense of the Gospel he preached and in which he hoped also to offer clear proofs of its truth and validity. In Paul’s view, all Christians were on trial with him, for the outcome could ultimately affect them all. The Philippians’ assistance by their warm fellowship was a clear reminder that they felt the same way.
8 Only God could truly vouch for Paul’s feelings about his Philippian friends, because they ran so deep. These yearnings for this church were prompted by the “affection of Christ Jesus,” with whom Paul was in vital union. The indwelling Christ was producing the fruit of love in Paul by the Holy Spirit, enabling him to yearn for their welfare with the compassion of his Lord.
C. Prayer (1:9–11)
9 Paul’s genuine thanks for the fellowship of the Philippian saints caused him to pray for their continued spiritual progress. Concern for others should express itself first in prayer, as one recognizes the importance of the divine factor in any lasting spiritual growth. The basic petition of Paul’s prayer is that his readers’ love might “abound more and more.” “Love” (GK 27) is an aspect of the fruit of the Spirit (Gal 5:22), enabling all other spiritual virtues to be exercised properly (1Co 13:1–3). Without it no Christian is spiritually complete (Col 3:14). There is no reason to limit this to love for God, for each other, or for Paul. It is unrestricted and refers to any continuing demonstration of this spiritual fruit in any and all ways.
Love must be intelligent and morally discerning, however, in order to be genuine. It is based on knowledge, the intellectual perception that recognizes principles from the Word of God as illuminated by the Holy Spirit. Such spiritual knowledge enables believers to love what God commands. “Depth of insight” 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.
10 The atmosphere in which their love should operate requires the Philippians continually “to discern what is best.” Some things are clearly good or bad. In others the demarcation is not so readily visible. In Christian conduct and the exercise of love, such factors as one’s influence on others and the effect on oneself must be considered (1Co 10:32). 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 all believers must stand before the Lord and give an account of their deeds (2Co 5:10). This sobering and joyous prospect should have a purifying effect on their lives (1Jn 3:3).
11 The conduct that receives Christ’s commendation is “the fruit of righteousness”—i. e., transformed lives as proof 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 (3:9). He is rather speaking of the spiritual fruit that comes from Jesus Christ, produced in them by the Holy Spirit (Gal 5:22). Consequently, all the glory and praise belong not to believers but to God, for he has redeemed them by the work of his Son and has implanted within them his Spirit to produce the fruit of righteousness (cf. Eph 1:6, 12, 14).
I. The Situation of Paul in Rome (1:12–26)
A. Paul’s Circumstances Had Advanced the Gospel in Rome (1:12–18)
12 “I want you to know” typically introduces an important assertion and may imply that misunderstanding has arisen over a matter. In this instance, the significance of Paul’s immediate situation was the important matter. On the assumption that the letter was written from a Roman imprisonment, Paul is saying that his recent circumstances had not been detrimental but advantageous to the Gospel. This event does not seem to refer to his imprisonment as such, about which the Philippians had been informed, but to more recent developments. Perhaps Paul had been moved from his hired house (Ac 28:30) to some place more accessible to the trial scene. This could easily have been interpreted as bad news, but it had “really served to advance the gospel.” Paul does not imply that his case had been settled, nor that any official action favoring Christianity had been taken. Nevertheless, his immediate circumstances should be viewed as a plus for the Gospel.
13 There were at least two ways in which the Gospel had been advanced through Paul’s circumstances. The first was that it had been made clear throughout “the whole palace guard” that Paul’s imprisonment was “for Christ.” During the first century, prisoners sent to Rome in cases of appeal were entrusted to the care of praetorian guards. As these guards were assigned in succession to Paul, it soon became clear to them that he was no ordinary captive. The words “for Christ” are connected with “clear” in the Greek text; thus Paul was claiming that his relationship to Christ had been made clear to his guards.
Paul’s bold testimony to the Gospel of Christ in spite of his imprisonment had also been borne “to everyone else” who came to his quarters, including members of the Jewish community (Ac 28:17ff.), at least one Gentile (Phm 10), and many Christian coworkers. Instead of falling into self-pity, he took every opportunity to make the Gospel known.
14 The second way the Gospel had been advanced was that Paul’s circumstances had emboldened other Christians in Rome. One might suppose that his imprisonment would have dampened any evangelizing efforts and have caused believers in Rome to “go underground.” Or if Paul had become depressed by these new developments, the others too would have lost enthusiasm for the Gospel. But exactly the opposite was true. They drew courage from Paul’s example, laid their fears aside, and became more bold in proclaiming God’s word. The present tense shows it was no momentary enthusiasm that quickly passed but was still the situation as Paul wrote his letter.
15 Not all of these newly encouraged “preachers” in Rome, however, were responding with the highest of motives. Some were proclaiming the message of Christ “out of envy and rivalry.” In the light of vv.16–17, it is clear that their wrong spirit was directed against Paul. It is not difficult to imagine that even those jealous of Paul could well have been intimidated at first by his imprisonment and have kept quiet to protect themselves.
Who were these disappointing preachers? Some have identified them as the Judaizers of 3:1–16. But one can hardly imagine Paul commending such people for speaking “the word of God” (v.14) and “preach[ing] Christ” (vv.17–18) and then later denouncing them so strenuously (3:2). Furthermore, in Paul’s view, Judaizers preached another gospel (Gal 1:6–9). More likely, Paul was referring to a part of the group mentioned in 1:14. They were doctrinally orthodox, but at the same time mean and selfish, using the occasion of Paul’s confinement to promote themselves. Envious of Paul, they stirred up discord within the Christian community (see comment on v.17).
Others, to their credit, were moved by feelings of goodwill for Paul. Their renewed vigor in proclaiming Christ was a true joining with Paul in the great enterprise of the Gospel.
16 These nobler preachers recognized the apostle’s sincerity and unselfishness. They realized that his present circumstances were part of a larger divine program and that he had never deviated from it. He had been “put here” not by his own miscalculations, nor by chance, but by the operation of God’s sovereignty “for the defense of the gospel.” By ways that could never have been humanly foreseen, 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 in this manner. Recognition of the nature of Paul’s imprisonment caused many stalwart Christians to respond out of love for him, to step into the breach, and to take their stand with him, eager to ensure that the Gospel did not fail to be proclaimed while Paul was in prison.
17 The former group of preachers (v.15a) were guilty of insincerity, particularly toward Paul. That they preached Christ and that Paul found no fault with the content of their message shows that their problem was not doctrinal but personal. 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.
18 Paul’s conclusion, “But what does it matter?” reveals his sense of values. The importance of the Gospel and its proclamation so outweighed any personal considerations that he would not cloud the issue by insisting on settling personal grievances. He was convinced that “Christ is preached” even by these preachers whose motives were suspect. To preach Christ meant to proclaim the good news of salvation provided freely by God’s grace through the redemptive work of Christ and received by faith.
As long as the antagonism was only personal, Paul could rejoice that the greater purpose of disseminating the Gospel was being served. Even when some of the preaching arose out of “false motives,” utilized to camouflage attacks on Paul, the apostle took the magnanimous view that affronts to himself could be ignored, and he could rejoice in the advance of the Gospel.
B. Paul’s Circumstances Would Turn Out for Salvation (1:19–26)
19 Paul moves to the second encouraging aspect of his present situation in Rome—the prospect for his “deliverance” (GK 5401). Is this a reference to deliverance from his present imprisonment? It is true that Paul expressed confidence of release (1:25; 2:24), but the immediate context puts the “deliverance” as somewhat apart from physical life or death (1:21), and the inner struggle described in 1:22–24 makes it questionable whether he would have stated the anticipated result of his Roman trial with this sort of certainty. Thus “deliverance” has the sense of spiritual salvation. Paul viewed salvation as having several aspects—past (Eph 2:8), present (Php 2:12), and future (Ro 13:11). Here the present and future aspects are fused into one as the apostle looks to the unfolding of his Christian life and his ultimate hope of standing unashamed both before human judges and before his Lord (cf. v.20). He viewed his salvation as being accomplished by two means: the effective prayers of the Philippians on his behalf, and the support furnished by the Holy Spirit (“the Spirit of Jesus Christ”). These two are interrelated, inasmuch as Paul would have regarded the Philippians’ prayers as being answered by the Spirit’s increased activity on his behalf.
20 If “deliverance” has the above-mentioned sense, then Paul is saying that regardless of the outcome of his immediate physical circumstances, he has every reason to “eagerly expect” and “hope” for spiritual victory. These two words (nouns in the Greek text) are grammatically joined by a single article so as to indicate a single concept.
While waiting for the settlement of his case, Paul had a well-founded hope that he would “in no way be ashamed.” This is a broad statement referring first to his appearance before the authorities for the final disposition of his case. There may also be overtones of his ultimate appearance before Christ, because he speaks of the possibility of death and of the advantage of being with Christ. He is confident that he will continue to maintain the sort of courage characteristic of his ministry in the past.
The expression “sufficient courage [GK 4244]” 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. It would not be as easy to give a courageous witness in those circumstances, apart from the help of the Holy Spirit.
Paul wants Christ “to be exalted,” regardless of whether (physical) “life” or “death” would be the verdict on his “body.” The passive voice of the verb “to be exalted” suggests that Paul was not relying on his own courage but on the action of the Holy Spirit, who would produce this result in response to the prayers of Paul and the Philippians (v.19).
21 “For to me” stresses that Paul’s own faith was unshaken, regardless of the circumstances. No adverse decision from the court nor the alarm of his friends could alter his firm belief about his present or his future. “To live is Christ.” The very essence of Paul’s present life was Christ and all that this entailed. Paul’s identification with Christ in a vital spiritual union (Gal 2:20) resulted in far-reaching practical implications. Christ had become for him the motive of his actions, the goal of his life and ministry, and the source of his strength. “To die” after such a life could only mean “gain.” Not only would Paul’s death be the gateway to Christ’s presence (v.23), but the act itself of dying at the hands of Rome was no tragedy in his eyes. Such a death would bear added witness to the power of the Gospel.
22 If, however, he continued to live as a result of a favorable disposition of his case in Rome, he would have continuing opportunity to labor fruitfully in the cause of Christ. For Paul this never meant an easy life. His labors in establishing churches and nurturing them toward maturity were characterized by frequent opposition, physical hardships, and much spiritual anguish (cf. 2Co 11:23–29). Yet he looked on his apostolic ministry as a challenge to be grasped and as fruit to be harvested.
Paul did not know which option he would “choose” (GK 145) if he could. This word is used of the election of believers by God (2Th 2:13) and of Moses’ choice in aligning himself with his own people (Heb 11:25). It does not mean that Paul could actually choose his fate, but it refers to his personal preference. The verb “know” (GK 1192) means “to make known” in all other NT occurrences, and it seems to have this sense here. Thus, the meaning is, “I cannot tell [you]” or “I cannot declare [to you].” Paul was so positively committed to the will of God that both life and death held certain attractions. If the choice were left to him, he would not be able to tell what he would decide. How fortunate that God does not force us to make such choices!
23 As Paul thought of his prospects, he felt himself in a dilemma (“I am torn”; GK 5309), though in his case either alternative (continued life or sudden death inflicted by Rome) was a good one. The verb used here is sometimes used of diseases that control their victims. Here the idea of distress seems to be present (cf. Lk 4:38).
From his view of what would be most advantageous to him, Paul desired to leave this life and “be with Christ.” Death for him would not be a catastrophe. Paul’s expression here indicates that he did not foresee a soul-sleep while awaiting the resurrection, nor any purgatory. As he had already explained to the Corinthians, absence from the body means immediate presence with the Lord (2Co 5:8). This was undoubtedly “better by far,” because it would bring him rest from his labors (Rev 14:13) and the joy of eternal fellowship in the very presence of the Lord whom he loved.
24 Yet the apostle also recognized another standpoint from which his future might be viewed. By remaining alive he would offer a certain advantage to his Philippian readers. He does not state specifically what this advantage was, but the obvious reference is to the ministry he might still perform for them.
25 With his situation in the Lord’s hands (1:19–24), Paul was confident that what occurred would bring glory to God, regardless of how it turned out. That confidence now prompted him to say, “I know that I will remain.” This probably represents Paul’s personal conviction based on what seemed to be most probable in the light of all the factors. The need of many for his apostolic ministry outweighed his own need to be with Christ immediately. Furthermore, he must have known that the case against him was not strong (Ac 23:29; 25:25; 26:31–32), and thus his hope of release was well-founded. Evidence from the pastoral letters, confirmed by early historical testimony, indicates that Paul was released from this first Roman imprisonment and began to travel, including a trip through Macedonia (and presumably Philippi), before being reimprisoned and suffering a martyr’s death.
Paul’s continued ministry among the Philippians would be aimed at advancing their spiritual growth and deepening their joy in the Christian faith. Believers should not be static in their faith but should grow in understanding of spiritual truth. This will increase their joy as they enter more fully into the understanding of their privileges and prospects in Christ.
26 The “joy” (lit., “boasting”; GK 3017) in Paul’s thought here is that as the Philippians experienced the progress and joy that Paul’s labors among them would produce (v.25), they would have new and greater reasons for overflowing with joy. Their ultimate reason for glorying would be found “in Christ Jesus,” of course, but its immediate occasion would be “on account of me.” His ministry among them would enable them to see more clearly the riches of their salvation in Christ.
II. First Series of Exhortations (1:27–2:18)
A. Exhortation to Unity and Courage in View of External Foes (1:27–30)
27 As citizens of a spiritual realm, the Philippians should stand firm in one spirit. This should be true “whatever happens” to Paul, for the responsibility for their spiritual growth rests ultimately with them and their appropriation of the riches in Christ (see v.26). Whether Paul would be released and thus enabled to visit them in person, or be forced to remain away from them and learn of their progress through the reports of others, his exhortation is the same. They must conduct their lives in a manner appropriate to the Gospel of Christ.
In this connection, Paul uses a verb that meant literally “to live as a citizen” for “conduct yourselves” (GK 4488). This was an apt term for a letter written to a church in a city whose inhabitants were proud of their status as Roman citizens (Ac 16:12, 20–21). The earliest members of the Philippian church would have remembered that Paul had used his own Roman citizenship to bring about a speedy and dignified release from imprisonment there (Ac 16:36–40). Out of this cultural background the readers were challenged to live as those who had a higher and vastly more significant citizenship (Php 3:20).
Paul then urges his readers to “stand firm in one spirit [GK 4460].” True unity can only be produced by the Holy Spirit, though the emphasis in this verse on the inner result, not the source. They should contend together in the faith “as one man” (lit., “soul”; GK 6034). It is doubtful whether Paul was trying to draw sharp psychological distinctions between “spirit” and “soul.” If such are to be sought to any degree, the former term probably denotes one’s highest center of motivation, and for the Christian this would be quickened by the Holy Spirit. The latter term would denote the area of sensory experience.
This exhortation to unified thought and action has in view the goal of “contending” (GK 5254) “for the faith of the gospel.” Paul means here the objective faith (i.e., the body of truth) embodied in the Gospel message. “Contending” suggests their need to promote and protect the message of Christ, while at the same time implying that adversaries must be faced. Such work required joint effort, if we are to be victorious in the contest.
28 Paul does not want the Philippians to be terrified in any respect by their opponents. The noble character of their cause and the recognition that Christ is on their side should cause believers to avoid the unreasoning terror that prevents intelligent effort. Who were these opponents? Most likely the Jews, though it is not necessarily limited to them. Hostile Jews often dogged Paul’s steps and caused trouble in the churches he founded (e.g., in Thessalonica: Ac 17:5; in Berea: Ac 17:13). In any case, it is virtually certain that these were external foes, not false teachers within the church. Whether Jewish or pagan enemies, they usually employed the same tactics, and the need for unity and courage among the believers was crucial.
Failure of the church to be intimidated by enemies was a token of the ultimate failure of God’s enemies. The adversaries may not have recognized this, but it was nonetheless a “sign” that their attacks were futile and that the church would prevail. As a sign or token, it testified to two things: the ultimate destruction of the adversaries and the salvation of the believers. “And that by God” refers grammatically neither to “salvation” nor to “sign,” 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.
29 The whole situation was part of God’s gracious provision for those enlisted in the cause of Christ. The privileges enjoyed by Christians included the ability not only to believe in Christ initially at regeneration and subsequently throughout their Christian lives, but also to suffer for him. If we question the propriety of referring to suffering as a privilege and a gracious gift, we must remember that 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 (Jas 1:3–4; 1Pe 1:6–7).
30 In this matter of suffering, the Philippians were experiencing the same sort of “struggle” (GK 74) Paul had endured throughout his ministry. They had seen some of Paul’s sufferings when he was in Philippi (Ac 16:19–24). They had heard of others he had undergone more recently in Rome (from reports of travelers or other messengers, including those who conveyed the information about Epaphroditus, 2:26). The word “struggle,” often used in an athletic sense, developed a metaphorical use for any kind of conflict. It is consistent with the thought of “antagonists” in v.28.
B. Exhortation to Unity and Humility Toward Those in the Church (2:1–11)
1 The following exhortation also concerns unity, but this time the focus is turned on problems within the church. To encourage the fulfillment of this injunction, Paul listed four incentives. All are stated as “if” clauses, but the condition is assumed to be true (the “if” becomes almost synonymous with “since”). (1) As Christians, the Philippians were in a vital union with Christ, and this placed obvious obligations on them. They were responsible to heed the orders of Christ as issued by him either directly during his ministry or through his apostles. (2) The comfort and encouragement provided by love should prompt the Philippians to desist from divisiveness in any form and to join hands in common action. (3) The fellowship produced by the Holy Spirit should stimulate the practical exercise of unity. They have been made one by the Spirit (cf. 1Co 12:13) and thus are partners with him and with each other. (4) The existence of tenderness and compassion among them would make the unity that was being called for the normal and expected thing.
“Encouragement” (GK 4155) means either “exhortation” or “consolation.” To understand the term in this context as implying more than just comfort is consistent with other Pauline statements on unity. In Eph 4:1–3 the unity of the believers is made the subject of an exhortation. The translation “encouragement” can convey both ideas.
Paul now elaborates on his enjoinder to maintain unity in their thought and action. By complying with the next four instructions, his readers would create a climate where true unity could flourish. (1) Believers should possess a mutual love. Inasmuch as all were indwelt by the same Spirit (v.1), love as a fruit of the Spirit (Gal 5:22) ought to be demonstrated in every life.
(2) Believers should set their minds on oneness “in spirit and purpose.” This phrase repeats what was said in v.2 and reinforces the conclusion that there was a problem of disharmony within the congregation. It may be unfair to center the problem on Euodia and Syntyche (4:2), but they were at least involved.
(3) Believers should avoid “selfish ambition” (GK 2249) and “vain conceit” (GK 3029) and consider others above themselves (v.3). Paul himself had experienced adverse effects from selfish ambition among some unworthy preachers at Rome (1:17). Persons who seek to advance themselves usually enjoy glorying in their success. The Christian attitude should reveal itself in “humility” (GK 5425), a concept not highly regarded among the Greeks. Believers should be humble toward one another, mindful of their spiritual brotherhood and their ultimate subjection to Christ. In their exercise of humility, they should “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. Rather, our consideration for others must precede concern for ourselves (Ro 12:10). This will go far toward removing their disharmony.
(4) Believers should be looking not only to their own interests but also to those of others (v.4). The self-centeredness that considers only one’s own rights, plans, and interests must be replaced by a broader outlook that includes the interests of one’s fellows Christians. “Not only . . . but also” indicates that believers should not neglect their own welfare or that of their families (1Ti 5:8) as they seek the good of others. Instead, Paul calls for a Christian concern that is wide enough to include others in its scope. When each member of the Christian community exercises this mutual concern, problems of disunity quickly disappear.
5 The great example of humility is Christ Jesus. Although vv.5–11 contain one of the outstanding Christologies in the NT, they were written to illustrate the point of humility and selflessness. Another place where Paul incidentally makes a sublime statement about Christ in illustrating a practical point is Eph 5:25–27.
The literary form of this beautiful passage has led many to regard it as an early Christian hymn that Paul incorporated into his letter. But Paul himself was quite capable of a highly poetic style (cf. 1Co 13), and he may well have composed these exalted lines. Regardless of their precise origin, the passage provides a masterly statement of Christology and serves well the author’s purpose of illustrating supreme condescension.
The exhortation comes first: “Your attitude should be the same as that of Christ Jesus.” Here the Greek text could literally be rendered, “Keep thinking this [attitude] among you, which [attitude] was also in Christ Jesus.” Believers cannot duplicate the precise ministry of Jesus but they can display the same attitude.
6 Christ’s preincarnate status is then stated. Two assertions are made: He was “in very nature God” (lit., “in the form [GK 3671] of God”), and he did not regard his existing in a manner of “equality with God” as a prize “to be grasped” or held onto. The word “form” denotes the outward manifestation that corresponds to the essence (in contrast to the noun “appearance” [GK 3386; v.8], which refers to what is outward and perhaps temporary).
The participle “being” (in the sense of “existing”) is in the present tense and states Christ’s continuing condition. By saying that he was existing in the essential metaphysical form of God is tantamount to saying that he possessed the nature of God. The phrase is elaborated on by the words “equality with God.” This does not mean the same as “the form of God,” for one’s essential nature can remain unchanged, though the manner in which that nature is expressed can vary greatly through changing times and circumstances.
The expression “something to be grasped” (GK 772) has been variously interpreted. Does it mean something that has been seized or something to be seized? This uncertainty has led to three possibilities: (1) The preincarnate Christ already possessed equality with the Father and resolved not to cling to it; (2) Christ had no need to grasp at equality with God, for he already possessed it; (3) Christ did not reach for his crowning prematurely, as Adam had, but was willing to wait till after his suffering. That the preexistent state is in view seems evident from the movement of the passage (see also 2Co 8:9). Inasmuch as Christ already existed in “the form of God,” the mode of his existence as equal with God was hardly something totally future but must rather be something he divested himself of. Hence, view 3 above does not fit the context so well as view 1. View 2, though expressing a truth, does not provide an adequate basis for the statements that follow.
7–8 The description then moves to Christ’s incarnate state. Two clauses carry the main thoughts: “[he] made himself nothing” and “he humbled himself.” The first clause is literally “but himself he emptied” (GK 3033); the Greek word used here has lent its name to the so-called kenosis theories that probe the nature of Christ’s “emptying” himself. Although the text does not directly state that he emptied himself “of something,” such would be the natural understanding when this verb is used. Furthermore, the context has most assuredly prepared the reader for understanding that Christ divested himself of something.
The one who was existing in the form of God took on the form or “nature of a servant.” The word “taking” does not imply an exchange, but rather an addition. The “form of God” could not be given up, for God cannot cease to be God; but our Lord could and did take on the very form of a lowly servant when he entered human life in his incarnation. This passage emphasizes his condescension and humble station. What an example our Lord provides of the spirit of humility (cf. 2:3–5)! The statement goes on to make it clear that Christ became part of humanity: “being made in human likeness.” The word “likeness” (GK 3930) stresses similarity but leaves room for differences. Thus Paul implies that even though Christ became a genuine man, there were certain respects in which he was not absolutely like the other men. He may have had in mind the unique union of the divine and human natures in Jesus, or the absence of a sinful nature.
In sum, Christ did not empty himself of the form of God (i.e., his deity), but of his manner of existence as equal to God. Christ’s action has been described as the laying aside during the Incarnation of the independent use of his divine attributes. This is consistent with other NT passages that reveal Jesus as using his divine powers and displaying his glories upon occasion (e.g., miracles, the Transfiguration), but always under the direction of the Father and the Spirit (Lk 4:14; Jn 5:19; 8:28; 14:10).
Externally, therefore, Christ appeared as a mere human being; outwardly considered, he was no different from other people. This was indeed an act of great condescension for one who possessed the form of God. But Christ’s incomparable act did not end here; he further humbled himself by “becoming obedient to death.” He was so committed to the Father’s plan that he obeyed it even as far as death (Heb 5:8). Nor was this all, for it was no ordinary death, but the disgraceful death by crucifixion, a death not allowed for Roman citizens, and to Jews indicative of the curse of God (Dt 21:23; Gal 3:13).
9 The final movement of thought in this sublime illustration describes Christ’s subsequent exaltation. The nature of this exaltation was God’s elevating Christ to the highest position and granting him the name above all names. “Exalted . . . to the highest place” (lit., “superexalted”; GK 5671) refers to the resurrection, ascension, and glorification of Jesus following his humiliating death, whereby all that he had laid aside was restored to him and much more besides. Implicit in this exaltation is the coming consummation mentioned in vv.10–11, when his triumph over sin and his lordship will be acknowledged by every being.
In view of the chronological pattern exhibited in this passage, the giving of “the name” must have been subsequent to the Cross. This would appear to be sufficient to rule out the identity of the name in view as being “Jesus.” A more likely identification of “the name” is “Lord” (GK 3261), the equivalent of the OT “LORD” (Heb. “Yahweh”; GK 3378; cf. v.11). Christ’s exaltation is expressly stated as manifesting his lordship in Ac 2:33–36. Another explanation takes “the name” in the sense of position, dignity, or office, similar to the OT use of that word (GK 9005; see that use elsewhere in the NT in Eph 1:21; Heb 1:4). There are also instances where “the name” is used alone as a reference to God or Christ (see Ac 5:41; 3Jn 7; cf. 2Sa 7:13; 1Ki 8:43–44).
10–11 The purpose of Christ’s exaltation is that all beings might bow in acknowledgment of the name that belongs to Jesus and confess that “Jesus Christ is Lord.” Because of what the name Jesus (i.e., “Savior”; see comment on Mt 1:21) represents, a time is coming when every knee will bow before him in recognition of his sovereignty. This statement is built on the wording of Isa 45:23 (cf. Ro 14:11; Rev 5:13). This universal acknowledgment will include angels and departed saints in heaven, people still living on earth, and the Satanic hosts and lost humanity in hell. The phrases “in heaven,” “on earth,” and “under the earth” could possibly refer to all of creation, animate and inanimate (cf. Ro 8:19–22). However, the mention of “knee” (and “tongue”) suggests that personal beings are in view here.
Submission will also be expressed by verbal confession. “Every” indicates a universal acknowledgment of Christ’s sovereignty, even by his enemies. Paul does not imply by this a universal salvation, but means that every personal being will ultimately confess Christ’s lordship, either with joyful faith or with resentment and despair.
This ultimate confession that “Jesus Christ is Lord” is apparently Paul’s indication of the “name” granted Jesus at his exaltation following the Cross (v.9). That name with all the dignity and divine prerogatives this implies will eventually be recognized by every creature. Of course, the Son in his nature was always deity, but the exaltation following the Cross granted him the dignity of station commensurate with his nature and far superior to his humble state while on earth.
“To the glory of God the Father” is Paul’s closing doxology to this remarkable Christology. He has never lost sight of the divine order and of the grand scheme in which the incarnation of Christ must be viewed. Recognition of Christ’s lordship fulfills the purpose of the Father and so brings glory to God.
This picture of Christ’s humiliation and subsequent exaltation was intended by Paul to encourage in his readers an attitude of Christlike humility (v.5). If they were to be identified as Christ’s followers, they must demonstrate his characteristics. The appeal, however, was not only to a life of lowliness and hardship; it also contained the reminder that victory followed humiliation and that God’s glory will ultimately prevail.
C. Exhortation to Work Out Their Salvation (2:12–18)
12 Paul now exhorts the Philippians to pursue their Christian progress without undue dependence on his presence. Perhaps he had noted a weakness along this line. Once before he had mentioned their need to be as diligent in his absence as they were when he was present with them (1:27). While the obedience he expects from them may be obedience to his commands, Paul ultimately wants them to obey the commands of God that he had taught them. They had always obeyed the commands of God implicit in the Gospel, beginning from the time when he first evangelized them, and it had been witnessed by him on all of his subsequent visits. But they must be just as careful to obey while he was away, especially if his circumstances should prevent a return.
Paul’s specific exhortation is to “work out your salvation.” The biblical concept of salvation needs to be understood in order to comprehend Paul’s intent here. Salvation has many aspects, including a present one (see comment on 1:19). Regeneration initiates believers into a life with obligations, one of which is to obey Jesus our Lord. Hence, working out salvation does not mean “working for” salvation, but making salvation operational. Justification must be followed by sanctification, by which the new life in Christ is consciously appropriated and demonstrated. Moreover, the Christians in Philippi must not depend on Paul but must work out their own spiritual progress, because the same Lord who worked through Paul also worked in them (v.13).
“With fear and trembling” does not contradict 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 (Jas 4:8–10).
13 The Philippian Christians can carry out the exhortation of v.12 because God himself produces in believers both the desire to live righteously and the effective energy to do so. God does not demand of us what we cannot do. Furthermore, the provision from God takes into account our every need. It is not always enough to “will” something, for good intentions are not always carried out. Our wills must be energized by God himself.
14 Compliance with Paul’s exhortation should be “without complaining or arguing.” “Complaining” (GK 1198) describes grumbling discontent in the congregation, and “arguing” (GK 1369) depicts evil reasonings and disputes that usually follow. Are these complaints directed against God or against each other? Neither alternative is foreign to the context. On the one hand, this passage is influenced by Dt 32:5; and the example of Israel’s complaining, which was chiefly against God, was used elsewhere by Paul to instruct the church (1Co 10:10). On the other hand, the problem of disunity in the congregation has already been noted in this letter (v.2), and more is to come (4:2). Perhaps the command is sufficiently general to cover both meanings.
Emphasis in the command falls on the word “everything” (lit., “all things”). Most Christians are able to do some things without complaint. But when we are exhorted to be doing “all things” with a joyful spirit, the difficulty arises. Yet the outworking of our Christian faith in daily life lays this responsibility on us.
15 The purpose of the exhortation to work out their salvation was that the readers might be pure and uncontaminated light-givers in the world. By regeneration they had already become children of God in nature and position. Now as they progressed in sanctification, they would become “children of God without fault,” particularly as viewed by the world around them. By faithfully adhering to the word of God as contained in Scripture and taught by Paul, their lives would be free from anything blameworthy. Thus their witness would not be disfigured.
The apostle is mindful of their location within a corrupt society. Using OT language (Dt 32:5) he depicts humankind generally as “a crooked and depraved generation.” Amid this moral blackness, the children of God should stand out as stars at midnight. Believers are the possessors of Christ, the Light of the world (Jn 8:12), and so are now light-givers to the world (Mt 5:14). “You shine” states the present fact. They are not told to shine, but are reminded that they already do. The challenge was to let the light shine out unhindered (cf. Mt 5:16).
16 As luminaries in a world of spiritual darkness, they were to “hold out [GK 2091] the word of life.” This word means either “hold fast” or “hold forth.” Those who regard the clause about shining as parenthetical adopt the meaning “hold fast”—i.e., holding fast the word of life in contrast to a “crooked and depraved generation.” On the other hand, the figure of “stars” supports the idea of “holding forth.” Furthermore, this latter sense assumes the former, for those who hold out the word of life to others are understood to have first received it themselves. The word of life is, of course, the Gospel, which brings eternal life when it is received by faith (Jn 6:68).
Faithful living by the Philippians will provide Paul with added reason to “boast” (GK 3017) when he appears before Christ. “The day of Christ” is the time when Christ will return for his church and when believers will have their works inspected and rewarded (see comment on 1:6). Paul wants the basis of his boast at that time to be that his labors for the Philippians had not been useless. He hopes all his efforts to win them to Christ and to nurture their faith will be vindicated at Christ’s judgment seat by the victorious presence of the Philippian believers.
17 The prospect of standing before Christ reminds Paul that it might be soon. By the vivid metaphor of a “drink offering,” he explains that even though he was presently in a dangerous situation that could lead to a martyr’s death, it was the climax of his ministry and a cause for rejoicing. Jewish religious practice included the use of wine poured out ceremonially in connection with certain sacrifices (Nu 15:1–10). Paul regarded his own life as such a sacrifice as he sought the spiritual advancement of those whom he had led to Christ (cf. 2Ti 4:6). “The sacrifice and service” employs only one article with two nouns and probably means “sacrificial service.” By this phrase, Paul is thinking of the various Christian ministries that the Philippians performed as a spiritual sacrifice to God (4:18; Heb 13:15), springing from their faith. Thus they and Paul were priests together.
Paul rejoiced in his present labors and sufferings. He was willing to lay down his life, and the prospect of being with Christ and of having his ministry among the Philippians seen as successful filled him with joy. Enduring his present danger would demonstrate that he had learned something of the attitude of Christ (2:5). Furthermore, he also rejoiced with the Philippians as he contemplated his relation to their faith. He was its planter and nourisher, and thus their victories were his also. For this reason he could “rejoice with all of you.”
18 Likewise the Philippians should display the same attitude as Paul. They must not wring their hands nor bewail their own trials and Paul’s. They must learn to find real joy as they work out their salvation and learn to share Paul’s attitude about his situation.
III. Two Messengers of Paul to the Philippians (2:19–30)
A. Timothy (2:19–24)
19 The somber note sounded in the previous two verses is balanced by the more optimistic tone that follows. Paul planned to send Timothy to Philippi with a report and hoped to come shortly himself. His hope was “in the Lord Jesus.” Every believer is “in Christ,” and this vital union should influence every thought and activity. Thus Paul loves in the Lord (1:8); grounds his confidence in the Lord (2:24); rejoices in the Lord (3:3; 4:10); and desires that others rejoice in Christ (1:26; 3:1), welcome Christian leaders in the Lord (2:29), and always stand firm in the Lord (4:1). It may be that Paul was uncertain of the outcome of his case at Rome and therefore the more obviously submitted all his plans and hopes to the lordship of Jesus.
Paul refers to Timothy, named in the opening of the letter, and to his proposed trip to Philippi with graciousness and delicacy. One might suppose that Paul would have explained that the purpose of the trip was to tell the Philippians about his situation. But he only hints at that idea by the word “also” (and by the clause “as soon as I see how things go with me” in v.23), because his main goal is to hear about them. The spiritual advancement of the churches was always uppermost to Paul.
Paul apparently expected Timothy not to remain at Philippi but to bring him word about the church immediately. Conceivably, they could have planned to meet at Ephesus after Paul’s release. At least, they seem to have met together at Ephesus subsequent to this time (1Ti 1:3). This would require that before leaving for Philippi, Timothy knew with certainty the date of Paul’s release. Otherwise, Timothy would have been expected to return to Paul at Rome before he left the city.
20 Paul’s glowing testimony about Timothy was not to introduce his young associate, for he was already well known at Philippi (see comment on 1:1). It did serve, however, to avert possible disappointment that Paul himself could not come at once, and he indicated that he had the fullest confidence in his younger associate. Paul’s phrase “no one else like him” compares Timothy with Paul’s other available associates. In the matter of “a genuine interest in your welfare,” no one that Paul might conceivably have sent had the same interest in the Philippians as did Timothy. How appropriate that two of the pastoral letters were later written to him as he exercised his pastoral concerns in another city.
21 These words must be understood in harmony with other statements in the letter. Paul had already noted that some among his acquaintances at Rome were more concerned with furthering their own interests (1:14–17), though his reference to them was a temperate one (1:18). Furthermore, Paul must have been on good terms with many of the brothers included in this verse, for he conveys their greetings in 4:21. Nevertheless, we must restrict Paul’s reference here to some extent, for he would surely not include Epaphroditus, Luke, or Aristarchus as not seeking the interests of Christ. Most likely Paul is only referring to those around him who might conceivably have undertaken the trip to Philippi. He may have asked some of them, but they had refused in favor of their own pursuits. Luke and Aristarchus were probably away on other missions and so were unavailable (cf. no mention of them in 1:1).
22 The proven character of Timothy, however, put him in a class apart. By the thorough test of his repeated presence and ministry in Philippi, as well as by his reputation achieved elsewhere, the Philippian Christians knew him as a man of God. Paul also vouches for him on the basis of many years of personal experience. He and the younger Timothy had a father-son relationship. Together they had served Christ for the furtherance of the Gospel, beginning with Paul’s second missionary journey more than ten years earlier (Ac 16:1–4).
23 Paul now gathers up all that he has just said about Timothy and emphasizes that he is the one to be sent to Philippi. He will not be the bearer of the letter, however, because Paul wants to retain him until he has more definite information about the outcome of his case. This implies that Paul thinks there will soon be some kind of legal decision regarding him. This letter will alert the Philippians to Timothy’s coming and will also let them know the reason why he did not come with Epaphroditus. They will also know that when Timothy does come, he will be bringing word about the crucial developments in Paul’s legal case.
24 Although the decision could go either way, Paul was still confident that release was imminent and that he would fulfill his wish to visit the Philippians (cf. comment on 1:25). This confidence in the Lord must be similar to that implied in 2:19—“1 hope in the Lord Jesus” (see comment on v.19). Everything we do should be consistent with, and submitted to, the Lord’s will.
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.
B. Epaphroditus (2:25–30)
25 The second of Paul’s messengers to Philippi, and the one whose forthcoming trip was the immediate occasion for this letter, was Epaphroditus, mentioned only in this letter (2:25; 4:18). He had brought the Philippians’ gift to Paul. He is identified by the apostle in a series of glowing terms. He was (1) “my brother,” a sharer of spiritual life with Paul and so his brother in Christ; (2) a “fellow worker,” a participant with Paul in the labors of the Gospel; (3) a “fellow soldier,” a sharer of the dangers involved in standing firm for Christ and in proclaiming the Gospel.
(4) With respect to the Philippians, he had acted as their “messenger” (lit., “apostle”; GK 693), the duly appointed and commissioned delegate to convey the Philippians’ gift to Paul. This Greek word has a broader use than the twelve apostles and is applied to Barnabas (Ac 14:14), Silas and Timothy (1Th 2:7; cf. 1:1), Andronicus and Junias (Ro 16:7), and James the Lord’s brother (Gal 1:19; 1Co 15:7). (5) In this capacity Epaphroditus had served as their representative “to take care of” (GK 3313) Paul’s needs, functioning officially in performing a sacred service to Paul. This word (a noun in Greek) often connotes a priestly sort of ministry. It is used of Christ’s priestly ministry in the heavenly tabernacle (Heb 8:2) and of Paul’s sacred service in evangelizing Gentiles and presenting them to God (Ro 15:16). Hence, its use here also has overtones of a priestly act, that of Epaphroditus’s presenting to Paul the Philippians’ offering, “an acceptable sacrifice, pleasing to God” (4:18).
26 The verb “longs for” (GK 2160) expresses Epaphroditus’s intense desire. It had been used to describe Paul’s own feelings toward the Philippians in 1:8. Elsewhere it designates the Spirit’s strong yearning for the total allegiance of one’s heart (Jas 4:5) and of a newborn baby’s longing for milk (1Pe 2:2).
The addition of “distressed” (GK 86) to the mention of Epaphroditus’s longings emphasizes the intensity of his feeling (cf. the use of this word to describe our Lord’s emotions in Gethsemane; Mt 26:37; Mk 14:33). Epaphroditus had become deeply distressed when he learned that the Philippians knew of his serious illness. Conceivably some misunderstanding had arisen in Philippi, and word of it had gotten back to Rome. Perhaps there were rumors that he was a malingerer, or that he had been more of a burden than a help to Paul.
27 Paul therefore said that Epaphroditus had “indeed” been “ill” and had “almost died” as a result of 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 his recovery as an intervention of God. By healing him, God was displaying his mercy both on Epaphroditus and on Paul. The restoration of health to the sick man spared Paul “sorrow upon sorrow.” He felt keenly the misfortunes of his friends, and though he had been distressed over the illness of this courageous emissary, he was spared the additional sorrow that his death would have brought.
28 The expression “I have sent” refers to his present sending of Epaphroditus with this letter (by the time they receive the letter, the “sending” will be past). In view of the circumstances noted above, Paul was sending him more hastily than he would otherwise have done. If the serious illness and the apparent misunderstanding at Philippi had not occurred, Paul might have retained him longer, perhaps till the end of the trial. It was important, then, that this letter should accompany Epaphroditus, so that the Philippians would rejoice at his safe return. The return of the messenger to the church, along with the true explanation of what had happened, should bring a happy conclusion to the whole affair and satisfy both them and Epaphroditus himself. At the same time, Paul himself would benefit by being relieved from further anxiety, for knowing that his friends were relieved always brought a lessening of his painful concern over problems in the churches (cf. 2Co 12:28).
29 Paul therefore exhorted the Philippians to welcome Epaphroditus with joy as fellow Christians should. He had fulfilled his mission with distinction and deserved an appropriate homecoming. Paul’s words imply that more was involved in Epaphroditus’s disturbed feelings than simple affectionate concern, otherwise no such urging from the apostle to “welcome him in the Lord” would have been necessary. Some sort of alienation had arisen. The church was to do more than refrain from criticism of Epaphroditus; they were to give him due recognition for his faithful and sacrificial service to Paul.
30 There were two reasons why Epaphroditus deserved a genuine welcome. First, he had been engaged in the work of Christ and had actually risked his life to accomplish it. Second, he had been trying by his labors to make up for the Philippians’ absence from Paul, and so they owed him their gratitude. Epaphroditus’s close call with death came about as a result of his sickness (v.27), not because of persecution or adverse judicial proceedings. Moreover, his ailment was directly due to his Christian labors on behalf of Paul. Inasmuch as 4:14–18 reveals that the Philippians had done more than other churches for the apostle, the lack of service mentioned here must be the lack of their physical presence with him (cf. 1Co 16:17). This Epaphroditus had supplied by his presence and personal care.
IV. Warning Against Judaizers and Antinomians (3:1–21)
A. The Judaizing Danger (3:1–16)
1 “Finally” seems to suggest that Paul is drawing his letter to a close. Inasmuch as over forty percent of the letter is yet to come, some assume that a combination of several letters makes up this letter and suggest that 3:1 is the conclusion of one of them. But Paul and other writers use this expression in a variety of ways. It is best to understand the meaning here in a nontechnical and natural way. A speaker may use the word “finally” as he passes the midpoint of an address, and will then continue on for a rather long time. This poses no real problem for the English listener, and even less for a Greek reader for whom the expression could also mean simply “furthermore” or “in addition” (cf. 1Th 4:l).
Paul’s exhortation to “rejoice in the Lord” should be understood as belonging with what follows. The readers are to maintain the joyful spirit that has characterized this letter thus far, even though Paul now goes on to speak of some unpleasant matters. He repeats some of his former instructions, but this is “no trouble” to him, for it has in view the worthy goal of safeguarding them from entrapment in wrong doctrine.
How specifically should “the same things” be understood? Surely it does not refer to the command to rejoice, for this would not have been thought to be a troublesome task or a safeguard against something dangerous. Because there has been no earlier warning against Judaizers in this letter, some have referred “the same things” to prior correspondence with the Philippians. This is certainly possible, though little evidence exists to support it. If, however, Paul meant the words to refer to previous warnings against opponents generally, then 1:27–30 would be an earlier instance in this letter.
2 The verses that follow warrant the identification of these opponents with the Judaizers—those who dogged the trail of the apostles and endeavored to compel Gentile converts to submit to circumcision and other Jewish practices in order to be saved. Three epithets designate them. (1) “Dogs” denotes the wild, vicious, homeless animals that roamed the streets and attacked passersby. Used figuratively, it was always a term of reproach (cf. Dt 23:18; 1Sa 17:43; 24:14; Pr 26:11; Isa 56:10–11; Mt 7:6). Paul castigates the Judaizing teachers with the very term they probably used of others. (2) “Men who do evil” is literally “the evil workers.” If the word workers is stressed, the epithet may emphasize their energetic labors and perhaps their concentration on performing deeds of law rather than trusting in God’s grace for salvation. (3) By “mutilators of the flesh,” Paul deliberately parodies the Judaizers’ insistence on circumcision by sarcastically calling it mutilation. 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.
3 Paul follows the above warning with an explanation. Christians are the real “circumcision,” not the Judaizers who insisted on the physical rite. He implies that they have received the circumcision of the heart (see Ro 2:25–29; Col 2:11)—a concept already referred to in the OT (Lev 26:41; Dt 10:16; 30:6; Jer 4:4; Eze 44:7). The Judaizers misunderstood OT doctrine as well as Christian teaching. Elsewhere Paul equates this circumcision performed without hands with the believer’s removal from spiritual death to spiritual life (Col 2:11, 13). Thus it is virtually synonymous with regeneration.
Just as Paul characterizes the Judaizing teachers by three terms in the previous verse, so here he explains the true circumcision by three descriptive clauses. (1) Such persons “worship by the Spirit of God,” not by human traditions or some external rite. (2) They “glory in Christ Jesus” (cf. Jer 9:23–24; 1Co 1:31; 2Co 10:17). Satisfaction comes from recognizing that their hope is found in Christ alone, not through meticulous conformity to the external demands of the Mosaic law. They have understood that Christ’s sacrifice has fulfilled the law for them. (3) They “put no confidence in the flesh.” This states the negative aspect of the previous positive phrase. “Flesh” (GK 4922) refers to what a person is outside of Christ; Paul often uses the term in controversy with Judaizers (e.g., Ro 3:20; 7:18, 25; Gal 2:16; 3:3; 5:19, 24). He teaches that sinful humanity has no grounds for confidence before God, because no one is able to achieve righteousness before God on one’s own. True believers, however, put all of their trust in Christ and so remove any grounds for human pride or boasting.
4 In stating that true believers put no confidence in the flesh, Paul has in mind the contrary teaching of those opponents who stressed the importance of conformity to Jewish practices. For the sake of argument, therefore, he temporarily adopts one of their attitudes (“confidence in the flesh”) and shows that his rejection of certain Jewish “advantages” was not because he was jealous that he did not possess them. If any one of these opponents should claim an advantage because of his Jewish heritage and practices, Paul wanted it known that in such matters he could stand on equal footing with any Judaizer. He personally disavowed such as reasons for confidence before God because he had found them inadequate to provide the righteousness God requires (cf. vv.7–9).
5 Paul now enumerates some of his reasons for confidence in the flesh. First on the list is physical circumcision, perhaps because the Judaizers stressed it so much. Paul had been circumcised as a Jewish boy in accord with the instruction given to Abraham (Ge 17:12) and in the law (Lev 12:3). Furthermore, he was born of Israelite stock. He belonged to the tribe of Benjamin, a fact he proudly acknowledged on more than one occasion (Ac 13:21; Ro 11:1). This tribe alone had been faithful to the Davidic throne at the time of the division of the kingdom. It had given the nation its first king, after whom Paul had been named by his parents. By calling himself a “Hebrew of Hebrews,” he suggests he was of pure Jewish ancestry from both parents and possibly that he knew both Hebrew and Aramaic, even though he had been born in the Diaspora (Ac 22:2–3). In addition, by his own choice he belonged to the most orthodox of the Jewish parties, the Pharisees. This party contained the most zealous supporters and interpreters of OT law, and Paul had studied under Gamaliel, its most celebrated teacher (Ac 22:3; cf. 5:34).
6 When measured for its zeal, Paul’s pre-Christian life had been noted for promoting Judaism and condemning Christians. He had become the archpersecutor of the church, and his reputation had gone far beyond Jerusalem (Ac 9:13, 21; Gal 1:13–14). Judged by human standards in accord with the righteousness the law demands, he had been blameless. As an earnest Pharisee, he had paid meticulous attention to the external requirements of the Mosaic law, and no one could have charged him with failure to keep it.
7 Through his conversion on the Damascus road, Paul had learned to count such “advantages” as liabilities because of Christ. “Whatever” indicates that the previous listing was not exhaustive but illustrative. He once had regarded such things as “profit” (or “gains”; GK 3046) toward his goal of achieving righteousness by the law, but now he has come to the conviction that they were actually a detriment and did not provide him with true righteousness at all. By trusting in human performance, he had not only failed to make any progress toward the righteousness God requires but had also let his Jewish “advantages” drive him to persecute the church, which proclaimed the message of the righteousness of God that is received by faith.
8 “What is more” introduces a clause stressing that Paul’s experience on the Damascus road had produced a strong and lasting impression. The merits of Christ counted for everything. Paul now broadens his thought from his Jewish advantages to include “all things” that might conceivably be a rival to his total trust in Christ. The “surpassing greatness” can be understood of Christ in an absolute sense, though it likely includes at least a sidelong glance at the list of supposed advantages he had once trusted in. Christ is far superior to them in every respect—so much so that Paul had cast them away as nothing but “rubbish.”
For Paul, the knowledge of Christ Jesus as his Lord meant the intimate communion with Christ that began at his conversion and had been his experience all the years since then. It was not limited to the past (as v.10 shows), but was a growing relationship in which there was blessed enjoyment in the present and the challenge and excitement of increasing comprehension of Christ in personal fellowship. Although at regeneration a person receives Christ, this is only the beginning of one’s discovery of what riches this entails. 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.
9 Paul’s desire to “be found in him” probably has an eschatological aspect. He wants the divine scrutiny he will undergo at Christ’s return to reveal unquestionably that he had been in vital spiritual union with Jesus Christ. For this to be so, it could not be on the basis of a “righteousness” he could call “my own” (i.e., the kind of righteousness one might achieve through conformity to the Mosaic law). Such obedience might win the admiration of other people, but it could never achieve the absolute perfection God requires (Gal 3:10–11; Jas 2:10). In strong contrast, to be found in Christ implies a righteousness that has its source not in humans but in God, who has provided Jesus Christ, the “Righteous One” (Ac 3:14; 1Jn 2:1).
This latter righteousness is received by us “through faith” and thus we acquire it “by faith” or “on the basis of faith.” It is God’s provision freely offered to us in Christ (Ro 3:20–22). “Faith” is the opposite of human works; it is the reception of God’s work by those who admit the futility of their own efforts to attain righteousness.
10 The phrase “to know Christ” resumes the thought of v.8 and explains in more detail what is involved in “knowing Christ Jesus.” Paul wants to know experientially the power of Christ’s resurrection. He is not thinking only of the divine power that raised Christ from the dead, but of the power of the resurrected Christ now operating in the believer’s life. This power enables us to “live a new life” (Ro 6:4) because we have been “raised with Christ” (Eph 2:5–6; Col 3:1).
Closely associated in the apostle’s thought is “the fellowship of sharing in his sufferings.” No reference to Christ’s expiatory sufferings is meant, for those were Christ’s alone. But each believer, by identifying himself or herself with Christ, incurs a measure of Christ’s afflictions (Col 1:24). These may be of varying kinds and degrees, both inward and external, as believers find themselves in a world that is hostile because of their allegiance to Christ. Paul has already expressed this thought in 1:29, where he regards suffering in some sense as an inevitable consequence of believing in Christ (cf. Mt 16:24).
“Becoming like him in his death” further elaborates the previous phrase. For believers to share Christ’s sufferings involves such a complete identification with him that it can only be explained as a death to the former life (cf. Ro 6:4–11). One’s union with Christ must be experientially demonstrated in a life of sanctification, which is intended to bring the believer’s present state into ever-increasing conformity to Christ (Ro 8:29; 2Co 3:18; Php 3:21). Therefore, those who died with him and rose with him (Col 2:20; 3:1–3) must exhibit this truth by separating from their old life and continually walking in the power supplied by Christ’s resurrection life.
11 The form of this statement poses a problem for interpreters, perhaps suggesting that, though Paul is hopeful of experiencing the resurrection, he has some doubt about it. This is difficult to harmonize with his strong affirmations of faith elsewhere (e.g., 1Co 15:1–34). Some have explained the expression as an indication of Paul’s humility. But it is also possible to regard the clause as expressing sincere expectation rather than doubt.
“The resurrection from the dead” is not the usual NT expression for this event. Its use here suggests Paul is thinking not in terms of a general resurrection of the righteous and the wicked, but of believers only (cf. Rev 20:4–15). He is uncertain whether he will participate in the resurrection because he will have died by then, or whether he will receive his transformed body without dying because the Lord comes before his death (see 1Th 4:13–17).
12 Having stated that his conversion brought about a new assessment of his goals and gave him the overwhelming desire to know Christ ever more fully, Paul then explains how his present life is a pursuit in this new direction. But he does not want to be misunderstood as claiming that his conversion on the Damascus road has already brought him to his final goal. He has not yet received all he longs for, nor has he been brought to that perfection to which he has aspired. Perhaps there were those in Philippi who were claiming to have acquired already the consummation of spiritual blessings. But Paul knows that he must continue to pursue the purposes Christ had chosen him for. Spiritual progress is ever the imperative Christians must follow.
13 Paul now addresses the Philippians by the endearing title “brothers” and repeats the thought of v.12. He did not regard himself as having obtained the final knowledge of Christ and the fullest conformity to him. One thing, therefore, was the consuming passion of his Christian life. Using the metaphor of a footrace, Paul describes it as involving the continual forgetting of “what is behind” and the relentless centering of his energies and interests on the course that is ahead of him. “Forgetting” did not mean obliterating the memory of his past (cf. vv.5–7), but was a conscious refusal to let it absorb his attention and impede his progress. He never allowed his Jewish heritage nor his previous Christian attainments (vv.9–12) to obstruct his running of the race. No present attainment could lull him into thinking he already possessed all Christ desired for him.
14 Continuing the metaphor, Paul likens his Christian life to pressing onward to the goal so as to win the prize. In applying the figure, the goal and the prize are virtually identical, though viewed perhaps from different aspects. Paul’s goal was the complete knowledge of Christ, both in the power of his resurrection and the fellowship of his sufferings (v.10). When the goal was reached, this prize would be fully his. The calling “heavenward” may relate to the summons to the winner to approach the elevated stand of the judge and receive the prize. The word “called” (GK 3104) is always used elsewhere by Paul to denote the effective call of God that brings people to salvation (1Co 1:26; 7:20; Eph 1:18; 4:1, 4; 2Th 1:11; 2Ti 1:9).
15 In concluding this section, Paul exhorts those who are “mature” (GK 5455; cf. 1Co 2:6; 14:20; Eph 4:13; Col 1:28; 4:12) to think in harmony with what he has just said, and he promises that those who think differently about minor points will be enlightened by God if their attitude is right. By “mature,” Paul is referring to a certain level of spiritual growth and stability in contrast to infants. If the Philippian believers are lax in their pursuit of spiritual goals or erroneously suppose they have already arrived, they need to understand Paul’s declaration. And if they generally agree but still differ on some isolated point, Paul is confident that God will lead them to the truth.
16 No one, however, must wait for God to reveal the truth on all points before one begins to give oneself to spiritual growth. Each believer should exercise fully the degree of maturity already possessed. “Live up to” (GK 5123) calls for Christians to maintain a consistent life in harmony with the understanding of God’s truth they already have. Paul recognizes that Christians, though proceeding along the same path, may be at different stages of progress and should be faithful to as much of God’s truth as they understand.
B. The Antinomian Danger (3:17–21)
17 In the early years of the church, believers needed practical guides for conduct. So Paul urged the Philippians to join together in imitating his conduct (see also 1Co 11:1). Such advice was not egotism, for Paul’s emphasis was always strongly Christological (e.g., 1Co 11:1; Php 2:5–8). Furthermore, Paul here includes others in this model by urging his readers to take note of those who were living in conformity with “the pattern we gave you” (v.17)—i.e., the high standard outlined in vv.7–16. And by “we,” Paul includes not only himself but Timothy and perhaps Epaphroditus. Hence, he was not claiming a unique superiority.
18 Who were these “enemies of the cross of Christ”? While some regard them as the Judaizers of v.2 (whose emphasis on legalism undermined the Cross), they are more likely antinomians, who went to the opposite extreme from the Judaizers and threw off all moral restraints. By their lawless lives, they too were enemies of the Cross and the new life that should issue from it.
It is not likely that these people were simply pagans, of whom nothing much better was to be expected. Rather, they were probably professing Christians, but ones whose lives were so profligate that it was clear to Paul that they had never been regenerated. Presumably, they were not members of the Philippian church (the character of this letter would have been different if “many” such people were in that congregation), but because there were such in the Christian world as a whole, they posed a danger to every church (cf. Ro 16:17–18; 2Pe 2:10–22). Paul had already warned of them, perhaps in former visits or in other letters, and felt real anguish when the churches were threatened with falseness of doctrine or life.
19 The ultimate end for such persons is “destruction” (GK 724), i.e., eternal loss. “Their god is their stomach” suggests sensualists who indulged various physical appetites without restraint (Ro 16:18; 1Co 6:13; Jude 11). By their indulgence, they actually bragged about what they ought to have been ashamed of (Eph 5:12). The final description characterizes these “enemies of the cross” as continually minding earthly things. Their whole attention focused on physical and material interests, rather than on spiritual things.
20 The “our” is emphatic here, stressing the distinction between true believers, whose essential relationships belong to the heavenly sphere, and the sensualists just discussed, who are exclusively concerned with earthly things. The Christian’s “citizenship [GK 4487] is in heaven,” and for each believer earthly things must at best be secondary. The Philippians would find this a most apt metaphor, for in a political sense they knew what it was to be citizens of a far-off city (even though most of them had probably never been to Rome), and they were proud of that status (Ac 16:12, 21; see comment on Php 1:27). On an immeasurably higher plane, believers belong to the “city . . . whose architect and builder is God” (Heb 11:10) or to the “Jerusalem that is above” (Gal 4:26), and are themselves “aliens and strangers on earth” (Heb 11:13; cf. 1Pe 2:11). As such, their eyes should be heavenward, anticipating the coming of their Savior, who is not a mere earthly emperor but the Lord Jesus Christ. An eager expectation of his return does much to protect believers from earthly, sensual enticements.
21 Christ at his return will “transform” (GK 3571) believers’ mortal bodies, so that they will conform to the character of his resurrection body. The present body is described literally as “the body of lowliness,” a description calling attention to its weakness and susceptibility to persecution, disease, sinful appetites, and death. At Christ’s coming, however, the earthly, transient appearance will be changed, whether by resurrection of the dead or by rapture of the living (1Th 4:13–17), and believers will be transformed and will receive glorified bodies that will more adequately display their essential character as children of God and sharers of divine life in Christ (1Co 15:35–57). This will be accomplished by the same effective operation that will ultimately bring all things in the universe under the authority of Christ (cf. Eph 1:10).
V. Second Series of Exhortations (4:1–9)
A. Exhortation to Stand Firm in Unity (4:1–3)
1 This verse is another of Paul’s subtle transitions, so skillfully blended as to make it difficult to decide whether it should be placed with what precedes or what follows. A good transition, however, fits both segments. Inasmuch as the following statements discuss the need for unity among certain individuals, it is appropriate to treat v.1 as a general exhortation to the whole church to stand firm in the manner Paul has just been outlining (especially 3:17–21). The same verb “stand firm” (GK 5112) was used also at the beginning of the first series of exhortations (1:27).
The reference to the Philippians as “brothers, you whom I love and long for,” shows the strong feeling of intimacy the apostle felt toward these readers. Their description as Paul’s “joy and crown” echoes his earlier words to another Macedonian church (1Th 2:19). The Philippians were his present joy as he received favorable reports of their spiritual growth, and their presence with Christ at his return would be his future crown when Christ comes to reward his servants (cf. 2:16).
2 The apostle turns from his general exhortation to an application of it. Two women, Euodia and Syntyche, are instructed to bring their attitudes into harmony. Paul does not indicate which one was in the wrong but knows that if the attitude of each would be formed “in the Lord,” the disharmony would vanish. Repetition of “I plead” may indicate the need for separate admonitions because the rift between them had become so great. Paul’s method of handling the problem suggests that it was not a doctrinal issue, but a clash of personalities.
3 At this point Paul seeks to enlist the aid of a third party, “yokefellow” (likely a proper name, “Syzygus”; GK 5187; see NIV note), whom he challenges to live up to his name and bring these women together. (Another Pauline play on a personal name occurs in Phm 10–11.) Inasmuch as Euodia and Syntyche had once worked side by side with Paul, they should be able to do so again. Perhaps they had been among the original group of converts at Philippi, for women had been Paul’s first hearers there (Ac 16:13–15). Their Christian labors had been in conjunction with Clement and others of Paul’s co-workers. Even though some of these names are not recorded in this letter, Paul knows that their service has not been forgotten, for their names are recorded in the Book of Life, the heavenly register of those who are saved (Rev 3:5; 17:8; 20:12, 15; 21:27; 22:19; cf. Lk 10:20; Heb 12:23). Paul’s memory of these happy associations prompted his concern that the present disunity might be ended so that faithful Christian activity could proceed and prosper.
B. Exhortation to Maintain Various Christian Virtues (4:4–9)
4 From his previous exhortation to unity and from his attempt to correct a case of disunity, Paul proceeds to urge the church to maintain certain positive Christian virtues. First, believers must “rejoice in the Lord always” (repeated for emphasis, perhaps implying a question asked of Paul, “How can we rejoice, in view of our difficulties?”). 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, Christians are to maintain a spirit of joy in the Lord. They are not immune to sorrow, nor should they be insensitive to the troubles of others; yet they should count God’s will their highest joy and so be capable of knowing inner peace and joy in every circumstance (cf. 1Th 5:16–18).
5 Second, believers are to show “gentleness” (GK 2117) to all. No single word is adequate to translate this word. Involved is the willingness to yield one’s personal rights and to show consideration and gentleness to others. It is easy to display this quality toward some persons, but Paul commands that it be shown toward all—Christian friends, unsaved persecutors, false teachers, anyone at all. Of course, truth may not be sacrificed, but a gentle spirit will do much to disarm an adversary.
As an encouragement, Paul now reminds his readers that “the Lord is near,” a reference to the Parousia (cf. 3:20–21; cf. Jas 5:8 for a similar connection between a longsuffering spirit and the Lord’s coming). This statement is a reminder that at his arrival the Judge will settle all differences and bring the consummation that will make most of our human differences seem trifling.
6 Third, believers should be prayerful instead of “anxious” (GK 3534). This verb can mean “to be concerned about” in a proper Christian sense (cf. 2:20), but here the meaning is clearly that of anxiety, fretfulness, or undue concern (cf. Mt 6:25–34). Paul is not calling for apathy or inaction, for as we make plans in the light of our circumstances, it is our Christian privilege to do so in full trust that our Father hears our prayers for what we need. The answer to anxiety is “prayer” (GK 4666), a word that denotes the petitioner’s attitude of mind as worshipful. “Petition” denotes prayers as expressions of need. “Thanksgiving” should accompany all Christian praying, as the supplicants acknowledge that whatever God sends is for their good. It may also include remembrance of previous blessings.
7 Paul attaches to this classic exhortation to pray the beautiful promise that when we turn from anxiety to prayer and thanksgiving, God will give us his own “peace.” This peace is for those who are already at peace with God through justification by faith in Christ (Ro 5:1). This peace of God “transcends all understanding,” for it is not only sufficient for us but far surpasses human comprehension. It acts as a sentry to guard our hearts and thoughts from all anxiety and despair.
8 Fourth, believers should keep on thinking and doing what is morally and spiritually excellent. This involves centering their minds on exalted things and then (v.9) putting into practice what they have learned from Paul’s teaching and example.
Here (v.8) Paul sets forth in memorable words a veritable charter of virtues for Christian thought. “True” (GK 239) has the sense of valid, reliable, and honest—the opposite of false. It characterizes God (Ro 3:4) and should also characterize believers. “Noble” (GK 4948; cf. also 1Ti3:8, 11; Tit 2:2) denotes a quality that makes people worthy of respect. “Right” (GK 1465) refers to what is upright or just, conformable to God’s standards and thus worthy of his approval. “Pure” (GK 54) emphasizes moral purity and includes in some contexts the more restricted sense of “chaste.” “Lovely” (GK 4713) relates to what is pleasing, agreeable, or amiable. “Admirable” (GK 2368) denotes what is praiseworthy, attractive, and true to the highest standards.
Suddenly Paul changes the sentence structure to conditional clauses, a rhetorical device that forces each reader to exercise his or her own discernment and choose what is “excellent” (GK 746) and “praiseworthy” (GK 2047). Paul knows that when we continually center our minds on such thoughts as these, we shall live like Christians.
9 Since Paul himself had been their teacher and example, what they had learned from him they were to keep on practicing. The four verbs in this verse form two pairs. The first pair, “learned” and “received,” describes the Philippians’ instruction by Paul, from whom they had been taught Christian doctrine and Christian living. The next pair, “heard” and “saw,” depicts their personal observation of the apostle—both his speech and his conduct. In the early days of the church before the NT writings were written or widely circulated, the standards of Christian belief and behavior were largely taught by being embodied in the words and example of the apostles. Those who follow this apostolic guidance have the additional promise that God, who provides true peace (v.9; cf. v.7), will be with them.
VI. The Philippians’ Gifts to Paul (4:10–20)
A. The Recent Gift (4:10–14)
10 As Paul begins to conclude his letter, he voices his joy over the Philippians’ recent contribution to him. This is probably not his first note of thanks to them, for considerable time had elapsed since Epaphroditus had brought the gift and several contacts with the church at Philippi had already been made. Furthermore, it is doubtful that his expression of gratitude would have been left to the end of the letter. Paul retained a vivid memory of their generous act. “At last” should not be regarded as a rebuke, but merely as showing that communication had again occurred after a period of no contact. Paul makes it clear that the fault was not theirs but came from a lack of opportunity; perhaps no messenger had been available. In addition, the apostle’s own circumstances had been highly irregular in recent years, in part because of imprisonment and shipwreck. Now the demonstration of concern had bloomed again, like plants in the spring.
11–12 Paul hastens to make clear that though he undoubtedly had a need, it was not relief of this need that primarily concerned him. He had “learned to be content” with what God provided, irrespective of circumstances. It is significant that Paul had to “learn” this virtue; contentment is not natural to most of us.
In Stoic philosophy, “content” (GK 895) described a person who accepted impassively whatever came. Circumstances that could not be changed were regarded as God’s will, and fretting was useless. This philosophy fostered a self-sufficiency in which all the resources for coping with life were located within a person. In contrast, Paul locates his sufficiency in Christ, who provides strength for believers (cf. 2Co 12:7–10).
Paul truly understood what it was to be in want and “to have plenty.” What he means by the latter we cannot tell; perhaps it was his earlier days as a rising figure in Judaism (Gal 1:14) or any of the times when he was not suffering privation (e.g., Ac 9:19, 28; 16:15, 33–34; 18:3; 21:8). He had learned how to trust God in every particular situation and in all situations as a whole.
13 Paul’s outlook was no Stoic philosophy, however. He did not trace his resources to some inner fortitude that would enable him to take with equanimity whatever life brought him. Instead, his strength for “everything” lay in the One who continually empowered him. Although the name “Christ” does not appear in the Greek text, surely Paul has him in mind (cf. 1Ti 1:12). He was not desperately seeking a gift from the Philippians, for he knew that Christ would give him the strength for whatever circumstances were in store for him.
14 Nevertheless, the Philippians must not feel that their gift had been unnecessary. They had responded properly to his need, and Paul was truly grateful—not so much for what the gift did for him as for their willingness to share with him. They had accepted his affliction as their own and had done something about it.
B. The Previous Gifts (4:15–20)
15–16 In order to make it clear that he was not minimizing the Philippians’ generosity toward him, Paul recalls some earlier demonstrations of their love for him. When the Gospel was first preached to them (approximately ten years before; Ac 16), they were the only church to contribute to him when he exited Macedonia (a better translation than “set out from”; GK 2002). This gift he received while he was in Corinth (2Co 11:9). Then, as he mentions this gift, he also recalls two earlier instances of their generosity when he was in Thessalonica. Presumably these earlier gifts were small and thus in a different category from the one mentioned in v.15. This interpretation is also implied by 1Th 2:9; 2Th 3:7–8, which show that Paul earned his own living in Thessalonica. Paul does not mean that no other churches ever assisted him (cf. 2Co 11:8), but that on the specific occasion referred to here, no other church had come to his aid.
17 Paul’s readers must not suppose that he is primarily concerned with their gift as such, but rather in the development of the grace of giving among them. Using business terminology, he says that he regards such displays as interest “credited to [their] account.” Their spiritual growth was the fruit Paul desired, and to this end he directed his ministry.
18 The financial language continues as Paul says, “I have received full payment and even more.” The gifts brought by Epaphroditus (2:25–30) had completely met his needs, and Paul considers this contribution a sacrificial offering to God, made to further the Lord’s work by helping his servant (cf. Mt 25:40). “A fragrant offering” is used in Eph 5:2 of Christ’s sacrificial offering of himself to God on our behalf, reflecting such passages as Lev 1:9, 13, 17; 2:12. Such offerings pleased God, because they came from obedient hearts.
19–20 In words that countless Christians have relied on as one of the great Scripture promises, Paul now reminds his benefactors that “my God” will do what he himself is in no position to do; namely, reimburse his benefactors. This assurance of the divine supply of the Philippians’ needs implies that they had given so liberally that they actually left themselves in some real “need.” Those who share generously with others, especially to advance the work of the Lord, are promised a divine supply of anything they might lack because of their generosity (Pr 11:25; 19:17; Mt 5:7).
“According to” conveys the thought that God’s supply of the Philippians’ need will not be merely from his great wealth but in some sense appropriate to or commensurate with it. The source of that supply is the heavenly glorious riches that Christ now enjoys. 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.
Closing Salutation (4:21–23)
21 It is likely that the remaining words of the letter were written by Paul’s own hand, after the pattern announced in Gal 6:11; Col 4:18; 2Th 3:17. He sends greetings to every believer at Philippi, to be conveyed to them no doubt by the leadership of the church to whom the letter was initially delivered. Paul’s associates also send their greetings; they are to be distinguished from the resident Roman Christians who are mentioned in the next verse. These “brothers who are with me” include Timothy and perhaps Epaphroditus (1:1; 2:19–30), and possibly even some of those mentioned in 1:14. The inclusion of these greetings is a caution against interpreting 2:21 as an indictment of all Paul’s associates except Timothy (see comment on 2:21).
22 “All the saints” refers to members of the church at Rome, from where Paul is writing. He also extends special greetings from “those who belong to Caesar’s household.” This expression denotes those engaged in imperial service, whether as slaves or freedmen, in Rome or elsewhere. Among them may have been some of the palace guard (1:13). The expression could refer to persons of considerable importance on the emperor’s staff. Paul does not say why they were singled out for special mention. Perhaps some of these government servants had come from Philippi or had once been stationed at that Roman colony.
23 The concluding benediction is exactly the same as Phm 25 and similar to Gal 6:18. It invokes on the Philippian church the continuing favor of Christ to be with their spirits. The realization of this benediction would increase the harmony of the congregation by causing the spirit of each believer to cherish the grace of the Lord Jesus Christ and by bringing a joyous peace among them, fulfilling the apostle’s opening wish (1:2).