Annotations for Philippians

1:1–11 Introduction. This opening, consisting of a greeting (vv. 1–2), thanksgiving (vv. 3–8), and prayer (vv. 9–11), is similar to the openings of other letters of Paul (cf. 1 Cor 1:1–9; Col 1:1–14; Phlm 1–7).

1:1–2 Opening Greeting. As in most ancient letters, the authors and recipients are both mentioned at the beginning.

1:1 Paul and Timothy. Paul often co-authored letters with Timothy. The son of a Jewish mother and Greek father (Acts 16:1), Timothy was from Lystra, and after Paul visited there on his second missionary journey, he took Timothy along as a co-worker (Phil 2:19–24). Christ Jesus. See notes on 2:6–11. God’s holy people. As people who belong to God and are incorporated into his service, they are set apart from the world for him. The OT uses the phrase “holy people” of Israel (e.g., Exod 22:31), so it is striking that Paul can freely apply it to what was probably a predominantly Gentile congregation in Philippi. As Paul emphasizes in ch. 3, those who believe in Christ and are incorporated into him now share in the privileges God bestowed on Israel in the OT. holy. Christ’s death has made Christians holy (Eph 5:25–26). in Christ Jesus at Philippi. Expresses the double location of believers: (1) they are in Christ, no longer in Adam but members of Christ’s body, and (2) they belong to the Roman colony of Philippi (see Introduction: Addressees). overseers. Synonymous with “elders,” men responsible for the spiritual direction of and preaching in the congregation (1 Tim 3:1–7). deacons. Responsible for affairs in the church of a more practical nature. The role has its origin in the difficult situation in Acts 6:1–6, where believers select “deacons” to distribute the food to widows. This is no lowly task, however, for those appointed in Acts 6 were “known to be full of the Spirit and wisdom” (Acts 6:3); deacons must display traits of mature godliness (1 Tim 3:8–10, 12–13).

1:2 Adapting elements from Jewish and Greek letter writing, Paul prays for the Philippians to receive “grace” (God’s work in them to accomplish what they cannot do on their own) and “peace” (experiencing the blessings of being reconciled to God).

1:3–8 Thanksgiving. Paul expresses his great love for the Philippians, as is evident from the joy (v. 4), confidence (v. 6), and affection (v. 8) with which he thanks God for them.

1:4 with joy. Paul expresses the emotions that accompany his prayers, first mentioning joy.

1:5 partnership. Paul rejoices that the Philippians join in the work of the gospel, which includes financially supporting him (4:15). from the first day. When they first accepted the gospel (cf. 4:15).

1:6 being confident. A second emotion (after joy in v. 4) that remembering the Philippians prompts. Paul’s confidence in God’s sovereignty leads not to inactivity but to prayer for what he knows God will do. Paul is convinced that prayers are a means God uses to accomplish his purposes. work in you. Paul knows that the Philippians’ perseverance in the faith and the gospel fruit that they bear are the work of God himself (2:12–13). the day of Christ Jesus. God’s faithful work in them endures right up until the day on which Jesus returns.

1:7 defending. Implies that Paul is responding to challenges from those who are not Christians. confirming. Suggests that Paul is further grounding believers in the truth.

1:8 After his expressions of “joy” (v. 4) and “confidence” (v. 6), Paul confesses to feeling overwhelming “affection” for the Philippians.

1:9–11 Prayer. Paul prays that in view of the return of Christ, the Philippians would abound in the fruit of the gospel in the present.

1:9 knowledge and depth of insight. The mind is important in this letter, but not out of any intellectualism: Paul desires their unity and humility, i.e., that they be “of one mind” with each other (2:2) and “have the same mindset as Christ Jesus” (2:5). Paul prays that they outgrow a naive love that is marked by acting in an unChristlike manner to each other and outsiders, and that they develop an informed love that is discerning (v. 10). Cf. Paul’s emotions in vv. 4, 6, 8.

1:10 pure and blameless for the day of Christ. Paul sees the work of Christ as presenting the church “holy and blameless” (Eph 5:27; see Col 1:22), and Paul’s own ministry as sharing in this work: Paul also sees himself as presenting the church to Christ (2 Cor 11:2; Col 1:28). Through prayer Paul participates in this work so that it will be complete on the final day. Paul wants the Philippians even now to aspire to be pure and blameless rather than settle for a halfhearted faith.

1:11 righteousness. Here, godly action rather than justification.

1:12–26 Paul’s Chains Advance the Gospel. Paul’s situation of being “in chains for Christ” (v. 13) is worsened by those who are making trouble for him (v. 17). Despite this, Paul rejoices at the spread of the good news.

1:12–14 The Results of Paul’s Imprisonment. Paul’s situation has led to the advance of the gospel in two ways here: in his own preaching of the gospel to the palace guard (v. 13) and in the way his imprisonment has spurred others on to greater boldness (v. 14).

1:13 the whole palace guard and to everyone else. The imperial household and staff. Paul’s first reason for rejoicing is that he has the opportunity to preach to those around him. in chains for Christ. Accusations by the high priest Ananias led to Paul’s imprisonment first under Felix (Acts 24) and then under Festus (Acts 25), after which he was taken and placed under house arrest in Rome (Acts 28:16).

1:14 Paul’s second reason for rejoicing (see note on v. 13) is that this restriction on his ministry (“my chains”) has emboldened other believers.

1:15–18 Paul’s Rivals. Even Christians who set themselves against Paul do not discourage him.

1:15, 18 some preach Christ out of envy and rivalry . . . But what does it matter? Paul’s third reason for rejoicing (see notes on vv. 13–14) is that even those making trouble for him still preach the gospel and are advancing his cause.

1:19–26 Paul’s Confidence in Death and Life. Paul continues to rejoice further: despite his conviction that he will remain alive for the benefit of the Philippians, he would be equally happy if he were to be taken home to be with the Lord.

1:19 my deliverance. Probably release from imprisonment, as vv. 25–26 and especially 2:24 clarify.

1:20 no way be ashamed. Cf. Paul’s “boasting” (see v. 26 and note). my body. The vehicle for Paul’s gospel ministry (cf. filling up the sufferings of Christ “in my flesh” [Col 1:24]). or by death. Probably hypothetical because he is convinced that he will be released (vv. 19, 25–26).

1:21 to die is gain. Paul’s remarkable perspective here is explained in v. 23, where he looks forward to being “with Christ, which is better by far.”

1:23 to depart and be with Christ. Paul here refers to what will happen to him when he dies. Before the final “day of Christ Jesus” (v. 6), those who die go to joyful fellowship with Christ (cf. Luke 23:43). Believers do not cease to exist at death in order to be re-created again from scratch later; rather, they go to be with Christ spiritually, which is “better by far” than being beset by sin and suffering. But that is still not God’s final purpose: ultimately, at the final resurrection of all believers, God will restore fellowship between believers and Christ that is both physical and undisturbed by the effects of the fall.

1:24–25 Paul feels sure that it is God’s will for him to “remain in the body” (v. 24) because of the Philippians’ need for Paul, who will then continue to minister to them for their “progress and joy in the faith” (v. 25).

1:26 my being with you again. See note on vv. 24–25. boasting. Not negative, which it usually is in English; it goes back to Jer 9:23–24. First, it means having confidence that Jesus has saved us and will save us from judgment. The opposite of boasting is shame, and God promises that “the one who trusts in him will never be put to shame” (1 Pet 2:6; see Isa 28:16 [in the Septuagint, the pre-Christian Greek translation of the OT]; Rom 9:33; 10:11). Second, in common with our English usage, it is vocal: it is not only an inner confidence but also an eagerness to preach the good news (cf. Gal 6:14).

1:27—2:18 Unity and Humility. The call to live out the gospel requires united service (1:27–30), and that harmony can only be achieved by imitating Christ’s humility (2:1–11), by avoiding grumbling, and by not acting like non-Christians (2:12–18).

1:27–30 Life Worthy of the Gospel. Paul explains that this worthy living consists in standing united, refusing to be afraid of opponents, and being willing to suffer for the gospel.

1:28 This is a sign to them. The courage of Christians in the face of opposition declares to the “enemies of the cross” (3:18) that believers are confident of their salvation and that God will recompense these enemies for their persecution.

1:29 granted . . . to suffer for him. Suffering for Christ is not accidental, nor does God merely tolerate it in his providence. It is a gift from God (cf. 1 Pet 2:21) and is participation in the sufferings of Christ (3:10).

2:1–11 Imitating Christ’s Humility. After giving the reasons for unity in vv. 1–4, it is notable that the great account of Christ’s death and glorification in vv. 6–11 is primarily given as motivation for the Philippians to be humble.

2:1–4 The letter to the Philippians is cheerful compared to Galatians (in which Paul is contending for the gospel in a desperate situation) or 1 Corinthians (in which Paul is addressing a number of serious problems, though less severe than that of the Galatian crisis). Nevertheless, there is a problem of unity that seems to be focused around two women, Euodia and Syntyche, who perhaps have their own groups of supporters within the church (4:2). The first half of ch. 2 (vv. 1–11) emphasizes the need for unity that comes about through imitating Christ’s humility.

2:1 Paul presupposes four convictions and kinds of feeling in the Philippian congregation, each introduced by “if any.”

2:2–4 Based on what Paul assumes in v. 1, he exhorts the Philippians to have a particular “mind” (v. 2) and be united in “love” and “spirit” (v. 2). Paul is interested in their thoughts and the actions that arise out of those thoughts.

2:5 For believers, humility is not just a pragmatic strategy for a united congregation; it is conformity to the “mindset” of Christ Jesus.

2:6 in very nature. Or “in the form of” (not appearance in contrast to reality but form that reflects reality). Before the incarnation that v. 7 describes, Christ was truly divine (as he remained; see v. 10) and preexistent (John 17:5). equality with God. Christ is not inferior to God (John 5:18; 10:30). Just as all humans are equal in being despite legitimate authority in human relationships (e.g., children submit to their parents), so it is with the Father and Christ: they are equal even though the Son submits to the Father (John 5:30).

2:7–8 likeness . . . appearance. Jesus was not in “human likeness” without really being human; he, without ceasing to be God, clothed himself in real humanity: “God sent his Son, born of a woman” (Gal 4:4), and there is “one mediator between God and mankind, the man Christ Jesus” (1 Tim 2:5).

2:7 he made himself nothing by taking the very nature of a servant. Again presupposes the preexistence of Christ (see note on v. 6). In the incarnation Christ did not cease to be God as if he changed from the form of God into something else. Some church fathers thus emphasized “taking”: hence the Son can remain God while also being a man. He added humanity to himself rather than transforming himself into a human.

2:8 Paul’s primary purpose for describing Jesus’ death is to show the Philippians their model to follow. They should live in “humility” (v. 3) because Christ “humbled himself.” He considered others better than himself not in the sense of thinking that the Philippians were of higher value than himself but by adopting the position of servant for their good. Christ’s humble death was not an end in itself: he became “obedient to death” for us and for our salvation. Elsewhere in Paul’s letters (and the rest of the NT), the cross is God’s appointed means of salvation: the gospel is the proclamation of Christ’s death in our place, whereby he took the penalty “for our sins” (1 Cor 15:3–4; cf. Rom 4:25; Gal 1:4). This is the gospel Paul is so focused on in Philippians, the gospel that inspires such passion and produces such joy in its advance (1:12). even death on a cross! Christ’s crucifixion is the most humiliating low point in contrast to what precedes (“being in very nature God,” v. 6) and what follows (“exalted him to the highest place,” v. 9). A century before Paul, the Roman politician and philosopher Cicero called crucifixion the “most cruel and disgusting punishment,” and Paul’s contemporary, the philosopher Seneca, stated that anyone facing crucifixion would prefer to die before going to the cross.

Roman heelbone and nail of a crucified man. Crucifixion was a brutal and humiliating form of execution, but Paul emphasizes that Jesus was “obedient to death—even death on a cross!” (Phil 2:8).

Kim Walton, taken at the Israel Museum, Jerusalem

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2:9 Therefore. Not “nevertheless.” In response to Christ’s acting in accordance with his Father’s will and dying for sins, the Father vindicates the Son by raising and exalting him. exalted . . . to the highest place. Resurrection is a necessary but not a sufficient reversal of Christ’s situation in death. He also will be restored to the right hand of God in glory (Rom 8:34). Paul uses a very rare Greek word here, which the Greek translation of Ps 97:9 used of the Lord: “you are exalted far above all gods.” the name that is above every name. “Lord.” Although Paul occasionally calls Jesus “God” (Rom 9:5; Titus 2:13), his tendency is to call the Father “God” and Jesus “Lord,” which is also a divine title. In translations going back to the Greek version of the OT in Paul’s day, “Lord” was the word used as a substitute for the untranslatable personal name “Yahweh.” As Lord, Jesus shares in the divine identity, being co-creator with the Father (1 Cor 8:6), the saving Lord of Joel 2:32 (cf. Rom 10:9–13), and the object of worship in vv. 10–11. This is not a name or title given to Jesus for the first time: he was divine before the incarnation (v. 6). But although there were fleeting recognitions of his deity during his earthly ministry (e.g., Matt 14:33), Jesus was not customarily known and addressed then as “the Lord,” as Paul now customarily calls him (15 times in Philippians alone).

2:10–11 at the name of Jesus every knee should bow . . . and every tongue acknowledge that Jesus Christ is Lord. Along with v. 6, this is another indication that Christ is divine. God states in Isa 45:23, “By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked: Before me every knee will bow; by me every tongue will swear.” That verse and the whole surrounding passage uncompromisingly insist that there is one God and no other (Isa 45:5–7, 14, 18, 21–22). Remarkably, Paul borrows the language in Isaiah of how God alone is to be worshiped and uses it to talk of the worship that Jesus is to receive (cf. Rev 4–5). There is only one God, but Christ—with the Father and the Spirit—is included in the being of the one God.

2:10 in heaven and on earth and under the earth. Paul is not necessarily distinguishing between three kinds of knees (heavenly, earthly, and subterranean). He emphasizes the whole created sphere, material and spiritual (cf. Rev 5:3, 13). If one draws out the statement’s implications, then “in heaven” means that even angels worship Jesus (Heb 1:4, 6); “on earth” focuses primarily on human beings but also includes the whole creation (as Ps 148:7–13 expresses poetically); and “under the earth” perhaps alludes to Satan and the evil powers, who even from the Abyss (cf. Luke 8:31; Rev 20:3) will be forced to concede Jesus’ lordship.

2:11 to the glory of God the Father. Having affirmed that Christ is divine (vv. 6, 10), Paul still distinguishes between Christ and the Father. Theologians in the early church after the NT time spoke of the Father and the Son as one in being but distinct persons, drawing in part on the words of Paul and especially John. Paul is similarly saying that Jesus is “in very nature God” (v. 6) and deserves worship like the Father (v. 10). At the same time, Paul makes clear here that Christ and the Father are distinct and that the glory of the Father is ultimate and the worship of Christ penultimate. This balance in Paul’s writings mirrors John’s Gospel, where Jesus says both “I and the Father are one” (John 10:30) and “the Father is greater than I” (John 14:28).

2:12–18 Do Everything Without Grumbling. In contrast to grumbling, Paul exhorts the Philippians to work out their salvation (v. 12), to hold fast to the word of life (v. 16), and to rejoice (v. 18).

2:12–13 Our actions as Christians are not part-God and part-us; rather, we can act because God is acting in us.

2:12 to work out your salvation. Paul places a responsibility on the Philippians that sounds almost uncharacteristic of him. But Paul can put the point so strongly because our “working out” comes from the work of God: “for it is God who works in you” (v. 13), both in our minds to formulate our thoughts and plans (“to will,” v. 13) and in what we actually do (“to act,” v. 13). Christian obedience is being “led by the Spirit” (Rom 8:14; Gal 5:18), such that Paul described his ministry as “not I, but the grace of God that was with me” (1 Cor 15:10). The Philippians should continue obediently, just as God’s faithfulness means that Christians will persevere (1:6).

2:15 blameless and pure. Not sinless perfection but a status of being irreproachable before the world as well as approved as faithful by God. children of God without fault in a warped and crooked generation. Paul refers to Moses’ song (Deut 32:5), also a free-standing hymn in Paul’s day. It contrasts the crookedness of the people with God’s rock-like faithfulness (Deut 32:4), expressing that the people are no longer God’s children because of their wickedness. Paul says that God has now fulfilled his promises, however, and made people his children again (cf. Rom 9:25–26, where God changes “not my people” into “my people” so that they are then his “children”; cf. also “adoption” in Rom 8:23; Eph 1:5).

2:16 Paul looks forward to seeing the fruits of his labors when on the final day the Philippians are present with him before the Lord. word of life. The gospel (as in 1:14), not Scripture as a whole.

2:17 poured out like a drink offering on the sacrifice and service. Drink offerings were an integral part of the OT sacrificial system, and the image would also be partially comprehensible to Gentiles unfamiliar with the OT because these “libations” were also offerings in Greek religion. Here, as in the OT daily offerings (Exod 29:40–41) or harvest offerings (Lev 23), the drink offering accompanies a “sacrifice.” Paul’s being “poured out” also draws attention to his suffering (cf. 2 Tim 4:6). I am glad and rejoice. Paul has set out his reasons for rejoicing in 1:12–20, and nothing—not even his “chains” (1:13–14, 17) and the suffering in his being “poured out”—can rob him of his joy in Christ.

2:19–30 Timothy and Epaphroditus. Paul describes two individuals who model Christian life and ministry. The characteristics of these two apostolic delegates hark back to Paul’s instruction in vv. 1–4.

2:19 Cf. 1 Thess 3:2–6.

2:20–21 Paul wants to send Timothy not just so Paul can hear news about them but so that they can see him model the behavior Paul commends in vv. 3–4.

2:24 See note on 1:19.

2:25 send back to you Epaphroditus. Paul’s letters were delivered by members of his circle as there was no public mail system. In this case Epaphroditus, a less frequent companion of Paul than Timothy (Epaphroditus is not mentioned in Acts), is taking the letter. The Philippians sent Epaphroditus with gifts for Paul (4:18), and now Paul is sending Epaphroditus back. my brother, co-worker and fellow soldier. This sequence is a crescendo: fellow Christian, fellow Christian working together with Paul for the gospel, and fellow Christian fighting and struggling hard with Paul for the gospel. your messenger. As Paul implies by declaring that he would send back Epaphroditus, this companion of Paul was a member of the Philippian church. He had brought the gifts for the support of Paul’s ministry (4:18).

2:27, 30 almost died. Epaphroditus became ill somehow in the course of his ministry, probably on his journey bringing aid from the Philippians to Paul (4:18).

3:1—4:3 Enemies of the Cross and Citizens of Heaven. Paul here contrasts the mindset of false believers with the Christian’s confidence—i.e., confidence that is in Christ (3:7–11), in “the righteousness that comes from God” (3:9), and in the hope of being with Christ in the future (3:14)—to “confidence in the flesh” (3:3)—i.e., confidence in Jewish privilege and achievement (3:2–6) or in Roman civic status (see note on 3:20).

3:1–14 No Confidence in the Flesh. Here Paul contrasts his previous confidence with his present righteousness from God through Christ.

3:1 Cf. 1 Cor 15:1–5.

3:2 dogs. In the Jewish and early Christian world, dogs were not “man’s best friend” but were seen as disgusting animals—like the proverbial dog that “returns to its vomit” (Prov 26:11; 2 Pet 2:22). “Dogs” could be used, as Paul does here, as a metaphor for “evildoers”: “Dogs surround me, a pack of villains encircles me” (Ps 22:16). Jesus himself contrasts the “children” of Israel with Gentile “dogs” (Matt 15:26). This is particularly relevant here since the “evildoers” claim to be the true children of Israel by enforcing the Mosaic law on Gentile Christians. Paul is stating that it is actually the other way around: those who claim to be true Israelites are in fact pagan “dogs” and “evildoers.” mutilators of the flesh. These false teachers are enforcing circumcision, which was right and proper under the old covenant for Abraham’s children, the Israelites. But as Paul argues at greater length in Galatians, Gentiles do not have to become Jews in order to follow Jesus and worship the one true God. They are acceptable to God as Gentiles. They are heirs of Abraham because they share in Abraham’s faith, but they do not need to be incorporated physically into Abraham’s family (Rom 4).

3:3 For. Paul lists four reasons (in the four “who” phrases) why Christians, not these false teachers, are the true members of the people of God. (1) it is we who are the circumcision. Circumcision is the removal of a piece of the foreskin, normally when a baby is eight days old (v. 5; Gen 17:12). Paul does not reject the image of circumcision but understands its true meaning: it is not incorporation into physical Israel but is God’s bringing someone into his people, the church. Circumcision was never meant merely to symbolize a national identity; it was also a commitment to righteousness. God condemned the Israelites for being uncircumcised in their hearts even though they were physically circumcised (Jer 9:25–26), but after all the curses of the covenant, he promised, “The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deut 30:6). (2) we who serve God by his Spirit. Service to God is no longer focused on sacrifices and the temple in Jerusalem; true worship is initiated by the Holy Spirit (John 4:23–24) and is about the whole of life (Rom 12:1). The Spirit lives within us so that our bodies are “temples of the Holy Spirit” (1 Cor 6:19). Serving God is therefore about living our whole lives for God’s glory. (3) who boast in Christ Jesus. See note on 1:26. (4) who put no confidence in the flesh. The opposite of boasting in Christ. Paul, following Jer 9:23–24, rules out boasting in any privilege or prowess such as “the law” (Rom 2:23), people (1 Cor 3:21), or “works” (Eph 2:9).

3:4–6 Paul’s hypothetical “boast” (cf. 2 Cor 11:18–30) consists of seven characteristics, a kind of “fleshly perfection.” These are privileges given to him (v. 5) as well as his own achievements (v. 6).

3:5 circumcised on the eighth day. Circumcision was essential for Israelites (Gen 17:10–14). Unlike some Jews who did not practice circumcision (according to Philo of Alexandria, a contemporary of Paul), Paul’s parents were careful to have him circumcised on the day God appointed (Gen 17:12). people of Israel. God chose Israel to be his own people, his “treasured possession” if they obeyed (Exod 19:5), a “kingdom of priests and a holy nation” (Exod 19:6), and God’s “inheritance” (Deut 9:29). Israel alone had this status among all the nations of the world. Some Jewish writings even assert that God created the world for the sake of Israel. tribe of Benjamin. Benjamin was the youngest of Jacob’s 12 sons. He was born to Jacob’s favorite wife, Rachel (Gen 35:16–18). After the conquest of the promised land, the territory apportioned to the tribe of Benjamin included not only Jericho but also what later became Jerusalem (Josh 18:21–28). Hebrew of Hebrews. Paul was a Hebrew not only by nationality but also by education: he could speak Hebrew. Most first-century Jews probably spoke only Greek and/or Aramaic. Paul was educated in Jerusalem in the school of Rabbi Gamaliel I (Acts 22:3), one of the leading teachers of the day, whose interpretations of the law are often cited in the Mishnah and Talmud. in regard to the law, a Pharisee. As a Pharisee, Paul followed the law according to the interpretation of that particular school of thought as opposed to how others, such as the Sadducees or Essenes, read it. In the first century, “Pharisee” did not mean “hypocrite,” nor were the Pharisees the harshest party. (In Acts 26:5, “strictest” means “most accurate” rather than “most restrictive.”) Pharisaism, as the first-century Jewish historian Josephus describes it, favored older teachers and ancestral tradition, extended purity laws, and (unlike the Sadducees, Mark 12:18; Acts 23:8; see note on Acts 15:5) affirmed the resurrection and final judgment. It was the most respected school of thought among most Jews.

3:6 as for zeal, persecuting the church. Cf. Acts 9:1–2; Gal 1:13–14. For a zealous Pharisee, for the Messiah to be cursed by the law in crucifixion (Gal 3:13) was anathema. Similarly, a human being—especially one who piqued the authorities as Jesus did—claiming to be equal with God was blasphemy (Mark 2:5–7; John 5:18). as for righteousness based on the law, faultless. Paul claims not sinlessness but a very high level of comprehensive obedience to the law: there was no public sin for which he could be blamed.

3:7 gains . . . loss. Paul speaks in financial language: he previously placed the items in vv. 5–6 on the “profit” side of the balance sheet. They had previously been reasons why he had “put confidence in the flesh” (v. 4b). But Paul states that he now considers none of these things as profitable because the only worthwhile thing is Christ. Christ is the all-encompassing gift who cannot be supplemented and with whom nothing can compete.

3:8 I consider everything a loss. Paul generalizes even beyond the items in vv. 5–6. For example, he also lost his career (Gal 1:14–16) and his connections (Acts 9:1–2, 14), but these he can cheerfully give up now that he follows Christ. knowing Christ. Paul is a disciple with a deep personal relationship with Jesus. As one who knows Christ (see also v. 10), he sees the worthlessness of what he previously relied upon. garbage. Can be translated “trash” or “dung.”

3:9 found in him. Being “in Christ” contrasts with being “in Judaism” (Gal 1:13–14) or “under the law” (Rom 3:19). a righteousness of my own that comes from the law. If Paul had obeyed the law fully, he would be righteous by that law: “And if we are careful to obey all this law before the LORD our God, as he has commanded us, that will be our righteousness” (Deut 6:25). As becomes clear already in Deuteronomy, however, Israel will not obey the law, and indeed—as a stiff-necked people—they cannot (Deut 29:4; cf. 30:1–3). The law cannot provide true righteousness before God because (1) people are incapable of obeying: the human condition is too weak to obey (Rom 8:3), but more than that, it is actually hostile and rebellious toward God (Rom 8:7), and (2) Christ has come, so the law cannot be the route to salvation: “if righteousness could be gained through the law, Christ died for nothing!” (Gal 2:21). through faith in Christ. We receive righteousness from God through trusting the Son. Trusting in Christ is similar to boasting in Christ (v. 3), calling on the name of the Lord (Rom 10:13), and hoping in Christ (1 Thess 1:3). righteousness that comes from God. God does not save people as a reward for obeying the law. God gives this gift of righteousness freely, by his own decision rather than in response to anything we have done. on the basis of faith. Faith is not the foundation of our righteousness from God; it is the means of receiving the gracious gift of righteousness. Faith is accepting what God holds out to us in Christ, namely, the righteousness that comes to us through Christ’s death on the cross for our sins.

3:10–11 The death and resurrection of Christ are unrepeatable, unique events for our salvation (cf. 1 Cor 15:3–4), but they are also events in which we share. To “know Christ” is to participate “in his sufferings” (v. 10), because those who identify with him will receive the same treatment that he did (John 15:18–21). But in the Bible the suffering of God’s people is never final. Joseph is thrown into a pit but ends his career as vice-regent of Egypt (Gen 37:24; 41:40–44). Israel experiences exile, but exile is followed by restoration. All this foreshadows Christ: his suffering was followed by his resurrection (cf. note on 2:9). This side of the first Easter, the life of the Christian looks back to Christ and reflects his suffering and resurrection. As “co-heirs with Christ,” we are to “share in his sufferings in order that we may also share in his glory” (Rom 8:17). Compare also the believer’s symbolic sharing of Christ’s death and resurrection in baptism (Rom 6:3–4).

3:12–13 Although in one sense new life has already come because we have the Spirit living within us, the resurrection lies in the future as a hope to come.

3:14 heavenward. Cf. v. 20. This might suggest to us a disembodied, merely spiritual reality, but Paul has just talked not about our spirits rising out of our bodies but “resurrection from the dead” (v. 11). See note on v. 21.

3:15–21 Following Paul’s Example. The Philippians are to imitate both Paul’s mindset (vv. 15–16) and actions (v. 17), in contrast to those who are fatally bad examples (vv. 18–19).

3:15–16 Paul’s apostolic ministry is to teach the truth. Like the other apostles, he was commissioned by Christ for a unique role in carrying out the purposes of God (Eph 3:2–5; 2 Pet 3:2; Jude 17; cf. Rev 21:14).

3:17 my example. Verses 15–16 focus on instruction, but this verse emphasizes Paul’s apostolic display of Christlike living for the Philippians to imitate (cf. 1 Cor 11:1). those who live as we do. Paul ensures that the Philippians have models in addition to himself, partly perhaps because of his own absence but also because Christians need more than one example. A single model cannot fully display all facets of following Christ and may have personal weaknesses or eccentricities that will not be apparent as such unless there is someone else to whom the model can be compared.

3:18 enemies of the cross of Christ. The need for strong Christian models is heightened by the constant presence of those modeling a lifestyle opposed to the gospel. These “enemies” are different from those who undermine Paul in 1:17; they are more like the “dogs” of 3:2.

3:20 But our citizenship is in heaven. There is an explicit contrast here between “us,” Christians whose citizenship is in heaven, and those whose minds are “set on earthly things” (v. 19). There is also an implied contrast with the Roman citizenship that the Philippians enjoyed: they were grafted into an ancient Roman family line that is celebrated in a number of first-century inscriptions from the city, and they received a number of taxation privileges. As a mere earthly matter, they cannot put their confidence in Roman citizenship (cf. v. 3; see Acts 16:37), since they are citizens of heaven. we eagerly await. Christians anticipate Christ’s return and the bodily resurrection (Rom 8:23).

3:21 his glorious body. Can be explained from the Gospels, especially Luke and John, which describe Jesus’ body as physical but also glorious and not limited by being material. The risen Lord could be touched (Luke 24:39; John 20:27), and he could eat (Luke 24:42–43). On the other hand, he was also mysteriously unrecognizable (Luke 24:16; John 20:15) and could pass into a locked room (John 20:26); rather than being a constant physical presence with the disciples as he was before the crucifixion, he appeared, disappeared, and reappeared over 40 days (Luke 24:31; John 21:14; Acts 1:3).

4:1–3 Closing Appeal for Steadfastness and Unity. This gets to the heart of Paul’s point in Philippians: continue to remain faithful to the Lord, and be united.

4:2 be of the same mind. Echoes the very same phrase in 2:2 (“being like-minded”).

4:3 companion. The Greek word here is rare, so some scholars think this refers to a person, “Syzygus.” But that name is also rare. they have contended at my side. A number of Paul’s co-workers were women (Rom 16 names some of them). the book of life. Here and in Revelation it is a list of those who will receive eternal life. In Revelation it is associated with predestination, because the names have been written there “from the creation of the world” (Rev 17:8), as Ps 139:16 already suggests.

4:4–23 Conclusions. This concluding section is far from being Paul’s way of simply wrapping up his letter. It is highly significant, for it consists of crucial exhortations to focus on God’s will (vv. 4–9), Paul’s thanks for the Philippians’ gifts (vv. 10–20), as well as a greeting and final blessing (vv. 21–23).

4:4–9 Final Exhortations. Paul here encourages the Philippians to rejoice and to pray (vv. 4–6) so that God will establish peace in their hearts (v. 7), and to focus on and practice what they have learned from Paul (vv. 8–9) so that God will be with them (v. 9).

4:4 Rejoice in the Lord always. Because true joy does not depend on circumstances but on the presence of the Lord with us, we can have permanent joy. This joy is not a continuous smile but a satisfaction in what the Lord has done and in his presence with us.

4:5 The Lord is near. The Lord Jesus is close to us, and his return is also near. Paul does not necessarily think that Jesus’ return is imminent. “Nearness” is, of course, a relative concept: “near” in time might mean very different things according to whether the speaker is an astronomer, a historian, a geologist, or a three-year-old child (cf. 2 Pet 3:8–9): the essential point is that the Lord’s return is the next event to take place in salvation history. This nearness of the Lord is the basis for what Paul says in v. 6.

4:6 Do not be anxious about anything, but . . . present your requests to God. Prayer is the antidote to worry. The nearness of the Lord (v. 5) grounds both: because the Lord is close to us, we do not need to be anxious, and we can also pray because he is close to us (Ps 34:15).

4:7 And the peace of God . . . will guard your hearts. The result of prayer is God’s gift of peace, namely, the secure confidence that God is sovereign and loving.

4:9 Paul returns to the theme of 3:15–17.

4:10–20 Thanks for Their Gifts. Paul acknowledges the gifts given to support his ministry. Without directly thanking the Philippians, he rejoices in their gifts (v. 10) and says it was good of them to give those gifts (v. 14).

4:10 at last. Paul is relieved that the Philippians have “renewed [their] concern” for him. He is not rebuking them. Because of the vagaries of communication in the ancient world, the Philippians may not have known where Paul was and therefore unable to get a gift to him: they “had no opportunity to show” their concern.

4:13 I can do all this through him who gives me strength. In context, “this” is perhaps being content in every situation (v. 12), but God’s empowering presence is essential to all aspects of Christian life and ministry.

4:15 when I set out from Macedonia. The best fit for this event is probably on the return leg of Paul’s third missionary journey (Acts 20:6).

4:16 Thessalonica. Another Macedonian town, about 100 miles (160 kilometers) away (about a three-day journey), with Amphipolis and Apollonia evenly spaced between Philippi and Thessalonica (cf. Acts 17:1; see illustration).

4:17 Perhaps one reason that Paul is rejoicing at their gifts rather than thanking them is that he desires that God bless them as a result.

4:18 Epaphroditus. Paul describes him in 2:25 as “your messenger, whom you sent to take care of my needs.” At the time of writing, he is still with Paul, and now Paul is sending him back to the Philippians, presumably with this letter. fragrant offering. Most naturally connotes the use of incense in the OT sacrificial system (e.g., Exod 30:7), though animal sacrifices could also produce an aroma; Paul calls Christ’s death for us a fragrant offering in Eph 5:2. acceptable sacrifice. Conveys a different image that usually, though not always, involved slaughtering an animal.

4:19 In the light of the gifts of the Philippians to Paul, he draws attention to God’s generosity and magnificent “riches,” which God will lavish upon the Ephesians.

4:20 This is not just a rhetorical flourish; it reflects Paul’s ultimate concern for God’s supreme excellence and the creation’s recognition of it. God’s glory is his own aim (Eph 1:4–6) and the aim of Christ’s work; it is also Paul’s aim (Phil 1:20; Rom 5:2b; 11:36) and of Christian discipleship as a whole (1 Cor 10:31).

4:21–23 Final Greetings. These verses consist of both an instruction (v. 21a), greetings proper (vv. 21b–22), and a closing prayer (v. 23).

4:21 Greet all God’s people. This statement is a little puzzling: did the letter go first to the leaders mentioned in 1:1? Or does it imply that because of people’s circumstances the believers would not all have been free to attend the meeting where the letter was read aloud (there being no Sunday “day off” in Roman culture)? In a church beset with divisions, Paul is not taking a side but is again urging unity. who are with me. Paul probably distinguishes here between “the brothers and sisters” who are temporarily visiting him and the members of the churches in Rome (“all God’s people here” in v. 22).

4:22 Caesar’s household. The phrase is a conventional one, referring not so much to the family but to the court, consisting both of menial servants as well as influential functionaries.

4:23 A final prayer, not just a conventional “signing off.”