Annotations for Philippians

1:1–11 to all the saints. This term means “holy ones” (those who are separated to God) and refers to all the believers in Philippi. bishops. This refers to those who watch over the spiritual welfare of the local church. deacons. This is a reference to those who serve the congregation in special service capacities. They were charged with handling the physical and material concerns of the church (Acts 6:1–7). In the first few verses, Paul reveals his great love for the Philippians. He thinks of them often (vv. 3–6), he is concerned about them (vv. 7–8), and he regularly prays for them (vv. 9–11).

1:3 I thank. The tense of the Greek verb indicates that Paul was continually thankful to God for the Philippian Christians. upon every remembrance of you. Every time God brought them to his mind, Paul gave thanks.

1:4 joy. This is the first of five uses of the Greek word for joy in the letter (v. 25; 2:2, 29; 4:1). Paul also uses the Greek word for rejoice eight times in this letter (v. 18; 2:17–18, 28; 3:1; 4:4).

1:5 fellowship. This term is a commercial term for a joint-partnership in a business venture in which all parties actively participate to ensure the success of the business. In the Christian community, the word expresses intimacy with Christ (1 Cor. 1:9).

1:6 until. This word can also be translated “as far as.” It expresses progress toward a goal and indicates that a time is coming when God will completely finish His work among the Philippian Christians.

1:7 meet. This word conveys a sense of moral uprightness and is often translated throughout the New Testament as “righteous.” In this context, the word indicates that Paul’s thoughts regarding the Philippians were in perfect accord with God’s will. confirmation. Used only here and in Hebrews 6:16 in the New Testament, this word is a legal and commercial term meaning “a validating guarantee.”

1:8 the bowels of Jesus Christ. The word translated “bowels” literally means the internal organs, regarded by the first century reader as the center of the deepest feelings. Whereas the heart is the seat of reflection, Paul now speaks of his deep feelings for the believers. His feelings for the Philippians were like those of Jesus Christ, who loved them and died for them.

1:9 love. The kind of love that Paul sought for the believers is the highest form of Christian love, based on a lasting, unconditional commitment, not on an unstable emotion. knowledge. The first of two terms on which a directed love is built, knowledge suggests an intimate understanding based on a relationship with a person. Here the focus of this knowledge is God. judgment. Found only here in the New Testament, the Greek word means moral or ethical understanding based on both the intellect and the senses.

1:10 That ye may approve. This verb is used in ancient literature for the testing of gold to determine its purity and for trying oxen to assess their usefulness for the task at hand.

1:12 furtherance. This phrase could suggest a pioneer beating or cutting a path through a densely forested area. Paul’s imprisonment was a strategic advance in the kingdom of God because it was clearing the way for the gospel to penetrate the ranks of the Roman military.

1:13 palace. This is a reference to the praetorian guard, a force consisting of several thousand highly trained, elite soldiers of the Roman Empire who were headquartered at Rome. For the one to two years that Paul had been under house arrest in Rome, different soldiers had taken turns guarding him. Although Paul could not go to the world to preach, in this way God brought the world to Paul. In an ironic twist, they were the captives and Paul was free to preach.

1:18 in pretence, or in truth. Whether the preaching was done for false motives or pure, whether for appearance’s sake or for the sake of what was right, Paul was pleased that the gospel was being spread.

1:19 salvation. In the New Testament this word is used for physical healing, rescue from danger or death, justification, sanctification, and glorification.

1:20 be magnified. Paul was committed to ensuring that Christ would be made even more conspicuous in his own life than ever. He was not relying on himself to magnify Christ but looked to the Holy Spirit (v. 19) to magnify Christ in him (John 16:14).

1:21 Christ . . . gain. Paul would experience gain in his own death because he would be with Christ (v. 23). In fact, Paul may have been expressing his confidence that his imprisonment had furthered the gospel; God would also use his death to further His kingdom.

1:22 what I shall choose I wot not. Paul was in a dilemma because he clearly saw the advantages of both life and death, for the Christian life meant an opportunity to minister to people like the Philippians (v. 24), while death meant being with Christ his Savior.

1:25 your furtherance. Paul was not satisfied that the Philippian Christians should simply be saved, but that they should advance to maturity in Christ.

1:27 let your conversation. The word used could refer to discharging the obligations of a citizen. Because Philippi held the privileged status of a Roman colony, its citizens understood the responsibilities associated with citizenship. Paul here commanded them to shift their perspective from the earthly realm to the heavenly one. They should live in this world as citizens of another world, the heavenly kingdom. Their conduct should reveal their heavenly citizenship.

1:28 terrified. This word is a strong term that is used for the terror of a panicked horse. The Philippians are not to be terror-stricken in the face of their enemies.

1:29 to suffer for his sake. Suffering matures us as Christians in the present (James 1:2–4) and enables us to be glorified with Christ in the future (Rom. 8:17).

2:1 If . . . if . . . if. The conditional clauses in this verse indicate certainties, not “maybes.” Each if here expresses the idea of “since,” and each following clause may be considered to be true.

2:2 be likeminded. In this verse the apostle sets forth a fourfold appeal that expresses one major idea—namely, the unity of the church. Paul is strongly emphasizing the unity that should exist between believers and how they must single-mindedly strive together to advance the gospel of Jesus Christ.

2:3 esteem other better than themselves. This verb indicates a thorough analysis of the facts in order to reach a correct conclusion about the matter. In other words, each Philippian Christian was to properly assess himself or herself. Such an assessment would lead to valuing others.

2:5 Let this mind. All godly action begins with the renewing of the mind. Right thinking produces right actions. Our actions are the fruit of our deepest thoughts. in you. Thinking and being like Christ are requirements not only for an individual but also for the corporate body of believers. Together, we need to think and act like one being, like the Person of Jesus Christ.

2:6 thought it not robbery. Because Christ was God, He did not look on sharing God’s nature as “robbery,” as though He did not already possess it, or as “a thing to be retained,” as though He might lose it.

2:7 made himself of no reputation. Christ did this by taking on the form of a servant. In doing this, He did not empty Himself of any part of His essence as God. Instead, He gave up His privileges as God and took upon Himself existence as a man. While remaining completely God, He became completely human. form. Jesus added to His divine essence (v. 6) a servant’s essence, that is, the essential characteristics of a human being seeking to fulfill the will of another. Paul does not say that Christ exchanged the form of God for the form of a servant, involving a loss of deity or the attributes of deity. Rather, in the incarnation, Christ continued in the very nature of God but added to Himself the nature of a servant.

2:8 he humbled himself. Jesus willingly took the role of a servant; no one forced Him to do it. obedient. Although He never sinned and did not deserve to die, He chose to die so that the sins of the world could be charged to His account. Subsequently, He could credit His righteousness to the account of all who believe in Him (2 Cor. 5:21; Gal. 1:4). even the death of the cross. Paul describes the depths of Christ’s humiliation by reminding his readers that Christ died by the cruelest form of capital punishment, crucifixion. The Jews viewed death on a cross as a curse from God (Deut. 21:23; Gal. 3:13).

2:11 confess. The term Paul uses is a strong, intensive verb, which means “agree with” or “say the same thing.” Essentially Paul is saying that everyone will unanimously affirm what God the Father has already stated (Is. 45:23): that Jesus Christ is Lord.

2:12 work out. The Greek term speaks of the present deliverance of the Philippians. The word translated work out is used by a first century author to speak of digging silver out of silver mines. Thus, salvation can be compared to a huge gift that needs to be unwrapped for one’s thorough enjoyment. Note that Paul is encouraging the Philippians to develop and work out their salvation, but not to work for their salvation.

2:15 crooked and perverse nation. Paul describes the world as being the opposite of Christian. On the one hand, the world is turned away from the truth, while on the other hand, it exerts a corrupting influence that is opposed to the truth.

2:17 offered upon. Paul was probably saying that he was presently being offered as a living sacrifice on behalf of the faith of the Philippians. sacrifice. This means primarily the act of offering something to God.

2:19 Timotheus. He had accompanied Paul on his second missionary journey, during which time they had established the church at Philippi. Timotheus (Timothy) was apparently well loved by the Philippians, and he in turn exhibited a great concern for them.

2:22 as a son with the father. In New Testament times a son who served his father did so to learn the family trade. Serving in this way meant learning all about the business and being willing to obey the teacher in order to become as skillful as possible in the work.

2:25 Epaphroditus. He was a Philippian Christian sent by the church in Philippi to take a gift to Paul and to assist Paul in his ministry.

2:27 sick nigh unto death. Paul was making certain that the Philippians understood the effort that Epaphroditus had made for the cause of Christ. His condition had been far worse than perhaps they had imagined. Paul viewed Epaphroditus’s healing as God’s direct intervention.

3:2 Beware of dogs. In New Testament times, dogs were hated scavengers. The term came to be used for all who had morally impure minds. the concision. Paul here points sarcastically and specifically to those who desire to reinstate Jewish religious practices as necessary for salvation. He chooses a term that literally means “to cut.” By doing so, he suggests that these people do not even understand the truth about the Old Testament practice of circumcision.

3:3 the circumcision. Paul defines this as a matter of the heart and not of the flesh. He reveals three aspects: (1) worshiping God in the Spirit; (2) rejoicing in Christ; and (3) placing no confidence in any human honor or accomplishment as a means to reach God.

3:5 eighth day. Paul’s parents obeyed God’s law and had Paul circumcised on the appropriate day after his birth (Lev. 12:2–3). tribe of Benjamin. This tribe was highly regarded because it had produced the first king of Israel and had remained loyal to David. Hebrew of the Hebrews. This description of Paul may indicate that (1) both his parents were Jews, (2) he was a model Jew, or (3) he was educated completely as a Jew. Pharisee. They rigorously followed and defended the letter of the Jewish law.

3:7 loss. This word indicates that which is damaged or of no further use (v. 8). Those things that Paul thought to be important became unimportant after confronting the resurrected Messiah.

3:8 dung. This word means anything that is detestable or worthless. All things of this world are dung compared to Christ. Even our righteousness is like filthy rags (Is. 64:6).

3:10 power of his resurrection. Paul does not say the power “in” His resurrection, which would specify the power of the one-time event of His resurrection. Rather, Paul seeks the ongoing power that is the day-to-day experience of being in Christ. fellowship of his sufferings. Paul sees the value of participating in the persecutions or struggles that naturally accompany one who is in partnership with Christ and His sufferings. being made conformable unto his death. Paul desires to imitate Christ—even in His death. In other words, Paul wants to be completely obedient to God the Father, just as Jesus was obedient to His Father’s will (Luke 22:42).

3:12 perfect. The Greek term means mature or complete, finished. It does not specifically mean a moral or sinless perfection. Paul is not speaking of moral perfection or righteousness but of reaching the state of completion as a Christian. apprehend. This phrase adds the idea of overtaking by surprise to the sense of seizing some object. Paul urgently wants to “grab hold of” God as God had laid hold of him.

3:13 forgetting. Paul was indicating that it is an ongoing process. He might even be implying that he wanted to forget everything so that he would not rest on his past successes in Christ, but continue to labor for the Lord.

3:16 let us walk. Paul commands the Philippians to conduct themselves as soldiers who “march in line” together, organized each in his proper position.

3:17 ensample. The word indicates an exact representation of the original. The example of Paul’s life is so evident that one can readily see it and use it as a pattern for living.

3:19 glory is in their shame. The things in which they take pride actually are the things that will bring disgrace or humiliation to them, things of which they should have been ashamed.

3:20 conversation is in heaven. Here Paul presents a direct contrast to the earthly focus of enemies of the cross in verse 19. The eager desire of Christians is not earthly things, but a heavenly Person, the Savior.

3:21 fashioned like unto his glorious body. Our bodies now are weak and susceptible to sin, disease, and death. But God will change our bodies to resemble Christ’s glorious resurrection body.

4:2 Euodias . . . Syntyche. What is written here is all that is known about the two women and their dispute. Paul does not take sides in the argument, but instead encourages them to be reconciled.

4:4 Rejoice in the Lord. The joy of Christians is not based on agreeable circumstances; instead, it is based on their relationship to God. Christians will face trouble in this world, but they should rejoice in the trials they face because they know God is using those situations to improve their character.

4:6 Be careful for nothing. Paul prohibits the Philippians from worrying about their own problems. Instead, they are to commit their problems to God in prayer, trusting that He will provide deliverance.

4:7 shall keep. Paul’s choice of a military term “keep” or “guard” implies that the mind is in a battle zone and needs to be protected by a “military guard” since the purpose of such a guard in a wartime situation is either to prevent a hostile invasion or to keep the inhabitants of a besieged city from escaping.

4:9 learned. This verb conveys not only the concept of “increasing in intellectual knowledge,” but also the idea of “learning by habitual practice.” In some areas of their Christian development, the Philippians had been excellent disciples of Paul, practicing what he had taught.

4:11 content. The word literally means “self-sufficient.” In Stoic philosophy this Greek word described a person who dispassionately accepted whatever circumstances brought. For the Greeks, this contentment came from personal sufficiency. But for Paul, true sufficiency is found in the strength of Christ.

4:17 account. Paul uses business terminology. The Philippians’ gift was producing spiritual profit, just as money deposited in a bank account accrues interest. But Paul was not as concerned with their gift as with the development in the Philippians of the spiritual ability to give.

4:20 Amen. The Jewish practice of closing prayers with the word amen carried over to the Christian church as well. When found at the end of a sentence, as it is here, the word can be translated “so be it” or “may it be fulfilled.” At the beginning of a sentence, it means “surely,” “truly,” or “most assuredly.”