A Study of

A Study of

Paul’s Epistle to the Philippians

By John Hopkins
Copyright© 2007-2010 All Rights Reserved

Introduction
Paul the Apostle was a most fortunate man. Most of us struggle to recognize the will of
God for our lives. On at least two occasions Paul had no such struggle. One was when, as
a representative of the Jewish authorities in Jerusalem, he was on his way to Damascus to
find and destroy the Christians there. On another he was on a mission trip to the Roman
province of Asia Paul was forbidden by the Holy Spirit to preach the Gospel in Asia.

On the Damascus road Paul was left blind, helpless, and literally “led” to a home in
Damascus where he was sought out by one of the men that he had sought to kill. Acts
9:10-19 tells the story of Ananias coming to Paul and Paul receiving both his sight and
the Holy Spirit. The Lord had told Ananias that Saul/Paul would be shown what he must
suffer for Him.

While on his way to Asia the Holy Spirit forbade him to speak the word in Asia (Acts
16:6). Again the will of the Lord was crystal clear, but very expensive. He had not lost
his sight this time, but the cost was still great. He would write in 1 Corinthians 9:16
“Woe to me if I do not preach the gospel”. Just as the Lord had sent Ananias in
Damascus, He sent a vision of a man of Macedonia to Paul.

Luke writes “After Paul had seen the vision; we got ready at once to leave for
Macedonia, concluding that God had called us to preach the gospel to them. From Troas
we put out to sea and sailed straight for Samothrace, and the next day on to Neapolis.
From there we traveled to Philippi, a Roman colony and the leading city of that district of
Macedonia.” (Acts 16:10-12a NIV).

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Again it had come at a considerable cost, but Paul knew exactly what the Lord wanted. It
is easy to underestimate that “woe” if one has not experienced it, but it is comparable to
the period of blindness.

Let’s take a few minutes to talk about what Philippi and its history were like. These
things are important because they help us understand the way the people of Philippi
responded to the gospel and later to the Christians there.

Luke describes Philippi as “the leading city of Macedonia”. The name Philippi came
from King Philip II of Macedon, the father of Alexander the Great. He fortified the city to
guard the southern flank of his kingdom and to protect the gold mining industry that
financed his military exploits. Macedonia fell to Rome in 168 B.C. and became a Roman
Province.

When Julius Caesar was murdered in 44 B.C. his killers were pursued and in 42 B.C.
were cornered there. The pursuers, Octavian (later Augustus) and Mark Anthony defeated
and killed Brutus and Cassius there. Later Octavian made it a Roman Colony and settled
veterans there. As a Colony it was the highest class of Roman city. Its inhabitants
received Roman citizenship and the rights and privileges that accompanied it.1

Because Philippi was a Colony and therefore as much part of Rome as if it were in Italy
itself, a rejection of the gods of Rome put Rome itself at risk. We have to understand that
in order to understand the epistle.

There were few, or no Jewish men in Philippi as only ten men would have been sufficient
to found a synagogue and none existed. Instead when the Sabbath came, Paul and his
fellow travelers went outside the gate to the riverside where they supposed a place of
prayer existed. There they found a group of women (Acts 16:13-15). We don’t know if
these women were Jews or God-fearers. Judaism, with its monotheism and moral code
attracted both converts and seekers.

One of these women was Lydia, a seller of purple, became the first convert in Europe
under Paul’s preaching.1 She seems to have been a woman of considerable wealth
because her home became the base for not only Paul, but for his entourage.

Paul was pursued by a servant girl with a demon that caused her to be able to tell
fortunes. Paul cast out the demon in Jesus’ name. The girl had brought great gain to her
owners and that gain was gone. Now they dragged Paul and his party to the Roman
Magistrates with the charge that they

1
Acts 16:15

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Purposes of the Letter:

Paul seems to have three major purposes in writing this letter.

It is generally accepted that Paul was in prison when he wrote to the Philippians. Most
scholars believe that he wrote during his first imprisonment in Rome. See Acts 28 for that
imprisonment.

Epaphroditus had been their messenger and courier to Paul with both encouragement and
practical gifts. Epaphroditus had become ill and Paul wrote to ease their minds about him.

Another reason Paul wrote was to deal with divisions that were beginning to open up
among the brothers and sisters there. As we move through the letter watch for Paul’s
repeated use of the term “all” even when it is a little redundant.

A third reason Paul wrote was to keep their courage up in the face of both his own
troubles and theirs. The church at Philippi held a place in Paul’s heart that none other did.
Not only had they received the gospel readily, but they had remained faithful through the
years. They had proven generous to other Christians even in the face of their own
extreme poverty. We will look more at that when we look at Philippians 1:5.

In other words, Paul’s third purpose was that of a doting father to build up a beloved
child.

The Text
Unless otherwise stated the Bible text quoted here will be from the Net Bible. The epistle
will be quoted in its entirety. This will allow for all participants to have a text in common
while still having their own favorite handy. When the Net Bible is compared with others
it will be identified as NET.

1:1-2
1:1From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus
who are in Philippi, with the overseers and deacons. 1:2 Grace and peace to you
from God our Father and the Lord Jesus Christ!

The name and position of the sender and the recipient(s) in the beginning of a letter was
standard letter format. In most of Paul’s letters Paul describes himself as an apostle. It
would be worth your while to take a few minutes and read the first verse or two of each
of Paul’s Epistles. First and Second Thessalonians and Philippians are the lone
exceptions in the letters to the churches. Paul does not call himself an apostle in
Philemon, but his purpose there is entirely different and one would expect it to be
different. Romans is interesting because he identifies himself as both apostle and servant.

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In Philippians 1:1 Paul describes himself and Timothy as “slaves” in NET “bond-
servants” in NASB or simply “servants” in NIV.

Remember that though the church at Philippi is made up largely of Gentiles, Paul is
Jewish to the core. Paul’s thought processes are thoroughly formed by the Old Testament.

We should always understand the bible in light of the bible. Toward that end we will
often look at other passages.

Exodus 14:31, Numbers 12:7 and Psalm 105:26 all describe Moses as “servant” of God.
In each case the title of “Servant” is a title of honor and power. Because he was the
servant of God he carried authority consistent with that relationship. Amos 3:7 makes the
same claim for the prophets. When Paul identifies himself and Timothy as “bond-
servants” or “servants” his claim for himself is similar to that of “apostle”.

Why use “slave” here rather than “apostle”?

“…to all the saints…” What is the first thing that comes to mind when you hear or
see the word “saints”?

“Saints” is Paul’s usual term for Christians. “Saints” translates the Greek ‘ (hagioi).
This is the plural of the term that is translated as “Holy” in Holy Spirit. We tend to think
saints as super Christians. This thought would be thoroughly foreign to Paul. The
holiness to which Paul refers is the holiness of God, not of the saint. If you belong to
Christ then you are a saint in the way that Paul uses the term. It is useful here to read 1
Corinthians 1:2.

Let me give a bit of explanation here. I will often cite the original Greek terms in this
guide. There are at least two reasons for that. One is that it is useful to some people in
and of itself. Secondly it is useful because one of the tactics that skeptics like to use is to
tell you ‘The bible has been translated from this to that to the other so many times that we
don’t know what the original said.” By citing the original Greek you get a reminder that
the English we are reading is directly from the original languages. There are translations
that have been through several different languages, but none of the major ones.

“…with overseers and deacons…” Overseer here translates the Greek

(episcopoi). Consider this term. Epi means roughly “over”. Scopos or the
plural that we have here scopoi means roughly “see”.

What English words come to mind when you think of “scope”? What does this have
to do with the role of an overseer?

The term “deacon” is sometimes misused in churches. In Paul’s usage it is not a position
of power, but of service. The Greek term here is used 29 times in the New Testament. Net

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Bible translates it servant or servants 22 times, deacon or deacons 3 times, minister 2
times, encourages 1 time and worker 1 time.

“Grace to you and peace from God our Father…” Grace is unmerited favor. Our
relationship with God is based on who He is, not who we are.

Peace eirene) is defined this way by the well known lexicon Thayer and Smith:

1. a state of national tranquility

a. exemption from the rage and havoc of war
2. peace between individuals, i.e. harmony, concord
3. security, safety, prosperity, felicity, (because peace and harmony make and keep
things safe and prosperous)
4. of the Messiah's peace
a. the way that leads to peace (salvation)
5. of Christianity, the tranquil state of a soul assured of its salvation through Christ,
and so fearing nothing from God and content with its earthly lot, of whatsoever
sort that is
6. the blessed state of devout and upright men after death 2

What Paul wants for them is not just lack of conflict, but a knowledge that that tranquility
is based on God’s character and His desire to have us relate to him as a beloved child.

We hear much about peace today. What is the difference between the “peace”
people talk about and the peace that God and his servant Paul talk about?

1:3-6
1:3 I thank my God every time I remember you. 1:4 I always pray with joy in my
every prayer for all of you 1:5 because of your participation in the gospel from the
first day until now. 1:6 For I am sure of this very thing, that the one who began a
good work in you will perfect it until the day of Christ Jesus

Paul thanked God for them for a variety of reasons. The tense here specifies continuous
action. When he preached the Gospel to them they received it eagerly. (See Acts:15:11-
15) Lydia not only received the gospel, but she set the tone for that church. When she had
received from God through Paul she said “"If you have judged me to be faithful to the
Lord, come into my house and stay."” From the very beginning the church at Philippi was
generous.

It is pretty obvious why one might be grateful for things received. Why else might
Paul have been grateful for them? Grateful to whom? How does this relate to Paul
and from where he writes?

In verse 5 Paul talks about “participation” (NET and NASB) or “partnership” in NIV and
English Standard Version (ESV). This translates another Greek term which is often

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misused in the contemporary church. It is koinonia)3. It is often used to refer
to something involving mostly coffee and pastries. Socializing is a legitimate part of
Koinonia, but not the most important part. In 2 Corinthians 8 Paul tells the Corinthian
church about how their brothers and sisters at Philippi had given generously even from
extreme poverty. We need to take the concept of Koinonia much more seriously than we
tend to do. It can cost us.

How can we be practical partners in the gospel ministry? Individually?

Corporately?

In verse 6 he encourages them to be steadfast. Philippi was a Roman Colony. We don’t

generally understand the term colony they way the Romans did. Even though
geographically distant from Italy, Philippi was legally the same as Italian soil. A big part
of the role of the worship of the gods of Rome was not personal devotion. It was civil
duty. To worship the gods of Rome was to work for the survival of Rome. To refuse to do
so was seen to put Roman society at risk.

Does our society ever see us that way? How should we respond?

The saints at Philippi were under constant pressure to worship the gods of Rome. When
they did not they were severely persecuted. Paul reminded them that the success of what
they were doing was not on their shoulders, but the infinitely large and strong ones of
God the Father and Christ Jesus. Even more important, the work that had God had begun
was to bring them safely home to Heaven. Whatever their neighbors or government did,
God would win in the end.

“…will perfect it…” (Net, NASB,) “…will carry it to completion…” (NIV). Here the
NIV is the more useful translation. “Perfect” as a verb is an interesting concept though.
What is important is not what is now, but what will be in the day of Christ Jesus. That is
the day when Jesus will judge all.

1:7-11
1:7For it is right for me to think this about all of you, because I have you in my
heart, since both in my imprisonment and in the defense and confirmation of the
gospel all of you became partners in God’s grace together with me. 1:8 For God is
my witness that I long for all of you with the affection of Christ Jesus.

In verse 7 Paul writes: “It is right for me to feel this way about all of you, since I have
you in my heart; for whether I am in chains or defending and confirming the gospel, all of
you share in God's grace with me.” (NIV)

Once again he repeats the “all”. A look at 4:2 will give us a bit of a look at what Paul has
on his mind here.

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The term translated “feel” (NIV) here is an interesting one. It describes a mixture of both
heart and head.4

In Romans 8:5 Paul draws a distinction between those who have “have their outlook
shaped by” the things of the flesh and those who “have their outlook shaped by the things
of the Spirit.”

In 1 Corinthians 13:11 he writes “When I was a child, I talked like a child, I thought like
a child, I reasoned like a child. But when I became an adult, I set aside childish ways..”

Paul’s point here seems to be that he had not emotionally overstated their value.

He held them in his heart as he persevered in prison and did the active work of defending
and confirming the gospel.

Paul seems to refer here back to their participating with him. How are they
participating? How can we participate like that with those under pressure now?

In verse 8, as the NIV translates it, Paul writes “God can testify how I long for all of you
with the affection of Christ Jesus.” The English commentator J.B. Lightfoot puts it this
way “his pulse beats with the pulse of Christ, his heart throbs with the heart of Christ.”5

Again Paul is encouraging them with the idea that they are near to the most powerful
heart of all.

1:9And I pray this, that your love may abound even more and more in knowledge
and every kind of insight 1:10 so that you can decide what is best, and thus be
sincere and blameless for the day of Christ, 1:11 filled with the fruit of
righteousness that comes through Jesus Christ to the glory and praise of God.

Let’s look again at same verses in NIV.

 “And this is my prayer: that your love may abound more and more in knowledge
and depth of insight, so that you may be able to discern what is best and may be
pure and blameless until the day of Christ, filled with the fruit of righteousness
that comes through Jesus Christ--to the glory and praise of God.”

Again Paul may have had in mind the splits that so worried him. Again the reason he so
often repeated “all” was on his mind, but there was something else there too. He wanted
to love to abound more and more in knowledge and depth of insight or discernment as
NASB translates it.

The term translated “knowledge” is s (epignosis). You may have heard about
gnosis or Greek for knowledge. The Gnostics as they were called believed that salvation
was through secret knowledge. Paul adds the prefix epi to indicate complete or over-
knowledge.

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He wrote too about depth of insight. Knowledge and insight were not a goal in
themselves, but a means to be able to discern what is best. This term “discern” in NIV or
“decide what is best” in NET, and “approve” in NASB, RSV and ESV is a much stronger
word than we like to use today. It means to test. It was a commercial term that most often
refers to testing coins to weed out counterfeits. In our society today we have such a mania
for not “being judgmental” we hesitate to employ the kind of discernment.

We must develop the kind of bible teaching in our churches that will foster God’s
people’s ability and inclination to look critically at what is presented to them as truth.
You should be so familiar with the truth that if anyone veers from the truth you will
recognize it.

How do we exercise that kind of discernment in practical, doable ways?

Paul gives his reason “…and may be pure and blameless until the day of Christ, filled
with the fruit of righteousness that comes through Jesus Christ--to the glory and praise of
God.” We ought to do that, not so that we can be right, but that we may be pure and
blameless and that we should be so for the glory and praise of God.”

It is not easy. It requires work and time, God is worthy of it.

1:12-30
1:12I want you to know, brothers and sisters, that my situation has actually turned
out to advance the gospel: 1:13 The whole imperial guard and everyone else knows
that I am in prison for the sake of Christ, 1:14 and most of the brothers and sisters,
having confidence in the Lord because of my imprisonment, now more than ever
dare to speak the word fearlessly.

One of the reasons for this letter was to let the Philippians know how he (Paul) was
doing. Here he tells them.

The “situation” Ned or “what has happened to me” NIV are that his period of house arrest
(see Acts 28:16, 23, 30) is over and the time for his trial has arrived. There are two, and
only two, likely outcomes: Release or death.

“…has actually turned out to advance the gospel,…” (NET) “…has really served to
advance the gospel…” (NIV). The term translated “advance” in Net and NIV is a term
from moral philosophy. It speaks of advancing despite obstructions in the path.6 Only
Paul among the New Testament writers uses it. He uses it here and in 1:25 and in 1
Timothy 4:15. We will look at those other two uses shortly.

What seems like, at least a potential setback for Paul is really a step forward for the
gospel.

Read v. 12. What is striking about what he tells them?

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Read vv. 13-14. In what way does it advance the gospel? Does this outcome seem
strange? Why? or Why not?

In verse 25 he speaks of their being built up by his continued ministry, in 1 Timothy he

speaks of Timothy’s being built ‘larger’ and stronger in the Lord by the use of his
spiritual gifts and his faithfulness in general.

1:15Some, to be sure, are preaching Christ from envy and rivalry, but others from
goodwill. 1:16 The latter do so from love because they know that I am placed here
for the defense of the gospel. 1:17 The former proclaim Christ from selfish
ambition, not sincerely, because they think they can cause trouble for me in my
imprisonment. 1:18 What is the result? Only that in every way, whether in pretense
or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, and I will continue to rejoice, 1:19 for I know that this will turn out for my
deliverance through your prayers and the help of the Spirit of Jesus Christ. 1:20 My
confident hope is that I will in no way be ashamed but that with complete
boldness, even now as always, Christ will be exalted in my body, whether I live or
die.

“Some…” He had spoken about people preaching more boldly as a result of his
imprisonment. Some had seen their chance to advance their own careers beyond that of
Paul in his absence as we see in verse 17. He does not question their orthodoxy, just their
motivation.

Compare vv. 14 and 15. Who are those who speak more because of his
imprisonment. Are they different? Why do each do what they do?

Paul’s use of the term “rivalry” here is interesting. He uses the term in Romans 1:29 as
part of the definition of those that are thoroughly lost. He uses it in 1 Corinthians 1:11
where the NIV translates it “quarrels” among people who are Christians, but are not
behaving properly.

We don’t know what is in Paul’s mind when he chooses the term. It is a term that only
Paul uses in the New Testament. Certainly both Paul and his readers would have known
the significance in Greek mythology to the term. Paul chooses the term Eris. Eris is the
Greek goddess of discord. In fact she is known among the Romans as Discordia.

In Homer the gods throw a wedding and the only one not invited is Eris. Enraged, she
throws a golden apple into the room marked “For the fairest”. Three goddess struggle for
it, and the title of fairest. The result is the Trojan war.7 Eris is thought to haunt
battlefields to enjoy the suffering.

“…But others from good will…” These do it to stand by and support Paul and his
mission.

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In verses 17 and 18 we see the same coin from both sides. Whether Christ is preached
from bad motives or good, He is preached.

What does this tell us about the power of the gospel?

In verse 19 Paul tells us that he knows that this will turn out “for my deliverance…”. He
does not know what the outcome of the trial will be. Either way it goes he is delivered.

The term translated “deliverance” here is or soteria8. It is the S in IXUS that
we see in the fish. Its meaning goes far beyond Paul’s being delivered from death. It
means salvation. Whether he is beheaded or not he is in the hands of Christ and that is
salvation by definition. Whatever happens he will have been delivered.

What is the principal impediment in our thinking this way?

In verse 20 Paul talks about his “confident hope”. The term Paul selects here pictures
straining the neck to look ahead9. When I think of that I think of a kid straining to see a
parade float coming in the distance or perhaps more apt straining to catch a first glimpse
of home when returning from a long trip.

“…I will in no way be ashamed but that with complete boldness …” There could be no
shame here because he was not imprisoned for misdeeds, but for the gospel and for his
faithfulness to it. That, together with his eager expectation allowed him to be bold.

Why do we sometimes have a shame problem? What is the solution?

“…Christ will even now, as always, be exalted in my body, whether by life or by death.”

Paul is the prisoner, not of Rome, but of Christ. In Ephesians in the first verses of
chapters three and four he makes that statement. The Net, NASB and NIV begin chapter
3 “For this reason I Paul, the prisoner of Christ Jesus…” The Net and NIV begin 4 as “…
prisoner for the Lord…”. (NASB) “…prisoner of the Lord…” but the Greek says literally
in () the Lord. Either way, Paul’s fate is not in the hands of the Emperor, but of the
King of Kings. Whether he lives or dies he will be carrying out the will of The King.

1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in
the body, this will mean productive work for me, yet I don’t know which I prefer:
1:23 I feel torn between the two, because I have a desire to depart and be with
Christ, which is better by far, 1:24 but it is more vital for your sake that I remain in
the body. 1:25 And since I am sure of this, I know that I will remain and continue
with all of you for the sake of your progress and joy in the faith, 1:26 so that what
you can be proud of may increase because of me in Christ Jesus, when I come
back to you.
On first glance verse 21 seems to be like Hamlet’s “To be or not to be…”10. Any
similarity does not survive a second glance. Hamlet had found life intolerable. The choice

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he weighed was between two bad outcomes. Paul on the other hand faced two outcomes
which were good and better for him.

To go on living (v.22) will mean productive work. He could return to his beloved church
at Philippi and perhaps even found some others. “Yet…”. Even faced with a good
outcome he not get the better one out of his mind.

It is interesting that he says “I don’t know which I prefer:”

Does he have a choice in the outcome? What is the importance of the dilemma?

The term “depart” here is interesting. It is used for an army breaking camp or for a ship’s
crew untying her mooring ropes.11 The picture is of Paul packing, not trying to hold on.

“…better by far,...” is good English, but does not do the Greek justice. In the Greek there
are three adverbs piled one on top of the other. It is literally “much rather better”.

In verse 24 he concludes “but it is more vital for your sake that I remain in the body.” A
good argument can be made that he had not yet written Ephesians at this time. He had
certainly not written 2 Timothy and probably Titus. It certainly was “more vital” for us
that he remain.

In verses 25 and 26 Paul says that he is sure that he will remain and continue because he
is needed. As it happens he seems to have been correct.

How might he know this? There is more to this question than might first appear.

1:27 Only conduct yourselves in a manner worthy of the gospel of Christ so that –
whether I come and see you or whether I remain absent – I should hear that you
are standing firm in one spirit, with one mind, by contending side by side for the
faith of the gospel, 1:28 and by not being intimidated in any way by your
opponents. This is a sign of their destruction, but of your salvation – a sign which
is from God. 1:29 For it has been granted to you not only to believe in Christ but
also to suffer for him, 1:30 since you are encountering the same conflict that you
saw me face and now hear that I am facing.

“Conduct yourselves in a manner…” translates a single word in the Greek. It is

politeuthesthe. Note the ‘Polit’ portion of the word. As we have noted before, Philippi
was a Roman colony. The Philippians were not just citizens of Rome, but were citizens in
the same sense as if they lived in Italy itself. Men often gave their lives, literally, so that
their children could have what the Philippians did. Paul now used that status as an
example.

They were citizens, not just of Rome, but of heaven. See 3:20. For us it will be another
few sessions to reach it, but for the people of Philippi it would only be a few minutes
between hearing 1:27 read aloud and 3:20.

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Paul did not see Roman citizenship as a bad thing. Paul was a Roman citizen. He was
proud of that and used it over and over for the benefit of the Gospel. He had done so at
Philippi. You can find that in Acts 16. With a bit of a sense of fun you can get a good
chuckle at verse 37. Good as it was, Roman citizenship was temporary. Heavenly
citizenship was permanent.

How do we live as citizens of Heaven?

“…standing firm in one spirit, with one mind…” Philippi had been Macedonian before it
been Roman. The front line unit of the Macedonian army had been the Phalanx. It
presented a unified wall of shields, whether standing or moving forward. When it
remained unified it was very nearly invincible. It was often 16 men deep. The Roman line
was different in some ways from the Phalanx, but that principle remained the same. I
have absolutely no doubt that such a picture was what Paul intended to create in their
minds.

He would develop the two aspects in different places, but they were tightly woven
together.

Paul specifies both spirit and mind here. How are they different? How are they the
same? What is our responsibility with respect to them today?

In 27b and into 28 Paul says“…contending side by side for the faith of the gospel, and by
not being intimidated in any way by your opponents …”. This is an active fight. We are
not to be just holding the line, but moving forward.

His term “intimidated” (NET) or “frightened” (NIV) is a term that continues the military
theme. The idea is the war horse that stands its ground and does not shy or startle. The
way to do that is to spend time, not only on our knees, but other front lines as well.

In 28b and into 29 we see what, at first appears to be mutually contradictory. That
standing firm and not startling is a sign of our salvation and their destruction, but then
Paul tells them that they will be persecuted.

How do the two things fit together?

In verse 30 Paul reminds them that it was what they saw first hand when Paul was in
Philippi, and hear about when he is imprisoned at Rome. It should not be a surprise.

2:1-11
2:1Therefore, if there is any encouragement in Christ, any comfort provided by
love, any fellowship in the Spirit, any affection or mercy, 2:2 complete my joy and
be of the same mind, by having the same love, being united in spirit, and having
one purpose. 2:3 Instead of being motivated by selfish ambition or vanity, each of
you should, in humility, be moved to treat one another as more important than

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 yourself. 2:4 Each of you should be concerned not only about your own interests,
but about the interests of others as well

The “Therefore…” ties this section back into 1:27-30. Paul has talked about external
threats to the church as a whole and the church at Philippi. Now he turns to internal
threats.

“if there is any encouragement…” This would seem to our English speaking minds to
allow for doubt. Remember that this letter was read in Greek for three hundred years. The
original Greek language readers would have understood it the way Paul meant it. The
grammar makes it more like “if, as is the case…”12 That there was encouragement was
assumed. The Good News Bible translates it this way “Your life in Christ makes you
strong, and his love comforts you. You have fellowship with the Spirit, and you have
compassion for one another.” The translators here pick up on the definite sense of “if”.

We should not understate the importance of this word “encouragement”. In Luke 6:24
Jesus says to the people “But woe to you who are rich, for you have already received
your comfort.” (NIV). “Comfort” translates the same word that is translated
“encouragement” here.

The idea is someone is called alongside or who, as is the case here, brings us alongside to
give comfort and encouragement. In John 14:16 Jesus tells the disciples about the coming
of the “helper”. The “Helper” is often referred to as the Paraclete. That term is not the
same, but is closely related.

“…any comfort provided by love, any fellowship in the Spirit, any affection or mercy,
…” Paul lays out a fourfold situation that he says is the case. Encouragement, comfort
provided by love, fellowship in the Spirit, and affection or mercy, are the context of their
lives together.

We have too often called sharing sweets and coffee “fellowship” and have shrunk the
meaning of the term. It goes far beyond that. It is an intertwining and sharing of essential
purpose.13 Note that the context of this fellowship is the “Spirit”. Since Paul is calling
them to difference from the world it is probably the Holy Spirit rather than the human
spirit. “Being one in spirit” NIV renders a single Greek word meaning “knit together in
soul.14

The term here for “affection” literally refers to a gut feeling, and refers, metaphorically to
internal organs. In 2 Corinthians 1:3 Jesus is referred to as “Father of mercies” in NET
and NASB, and “Father of compassion” in NIV. Both these terms go far beyond the
minimal ways we sometimes think of them.

How do we actually live this out in our lives and relationships with one another?

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Paul seems to be asking for his own joy when he asks them to “complete my joy…”, but
his concern goes far beyond that. He wants their unity to be real for their sakes and that
of the purposes of God.

“…be of the same mind, by having the same love, being united in spirit, and having one
purpose.”

.” Paul is essentially repeating what he had written earlier. They are to be one in love,
Spirit/spirit, and purpose.

Jesus uses the term translated “purpose” here in Matthew 16:23 and Mark 8:33 when he
says to Peter “Get behind me, Satan! You are a stumbling block to me; you do not have
in mind the things of God, but the things of men." Matt. 16:23 (NIV)

How do “mind” and “purpose” relate?

What should be our purpose? What should be your purpose?

Paul continues to restate the same thing over and over. “Instead of being motivated by
selfish ambition or vanity ….” Here again he refers to unity of purpose.

What purpose is served by vanity?

“in humility, be moved to treat one another as more important than yourself …” we
should each consider one another more important than ourselves. It is interesting to see
how Paul uses the term translated “more important” (NET) or “better” (NIV). In Romans
13:1 he uses it to refer to governing authorities. Peter uses it the same way in 1 Peter
2:13. In this case superiority is assigned.

Paul also uses it in 3:8 comparing the “far greater value” of knowing Christ as opposed to
the things of the world, and 4:7 where the peace of God surpasses comprehension. In this
case superiority is intrinsic. Whether assigned or intrinsic, our response is to be the same.

Our deference should not be grudging or guarded, and it should not be one way. Note that
he told all to consider one another more important or better than him/herself.

Why should we do this?

How is humility different from self hatred?

“Each of you should be concerned not only about your own interests, but about the
interests of others as well.” v.4

What practical effect does this have?

2:5 You should have the same attitude toward one another that Christ Jesus had,

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 2:6 who though he existed in the form of God
did not regard equality with God
as something to be grasped,
2:7 but emptied himself
by taking on the form of a slave,
by looking like other men,
and by sharing in human nature.

Paul now points them to Jesus himself doing this. John 1 tells us that The Word was
above all things. In 1:14 it tells us that Jesus is The Word. Jesus was, and is, in fact “more
important” or “better” than us. Satan tempted Adam and Eve to try to be like God.15 Jesus
was God. Yet he emptied himself and became like us to minister to us. That is what Paul
is telling us to do. Jesus did not pretend that he was not, in essence, superior to us. In
John 8:58 He said “Before Abraham came into existance, I am!”

He made a choice to come and be one of us. We are to make a choice to consider others
as more important. Not for their purpose, but for the purpose of the one who became one
of us for our sakes.

Jesus did not consider equality with God something to be grasped. Why Not?

Note in verse 7 that Jesus emptied Himself. The Father did not have to empty Him.

2:8 He humbled himself,

by becoming obedient to the point of death
even death on a cross!
2:9 As a result God exalted him
and gave him the name
that is above every name,
2:10 so that at the name of Jesus
every knee will bow
– in heaven and on earth and under the earth –
2:11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.

Jesus humbled himself. In the end who will be glorified?

When we humble ourselves who is to be glorified?

Some have attempted to say that Jesus only had the appearance of a man. Again John
puts that claim out of reach. John 1:14 specified that the Word became flesh
(Flesh here is literally meat.

Who do people today say Jesus is/was?

15
Jesus humbled Himself before the Father as we are to be humble before one another.
Jesus subordinated His own interests to those of the Father, even to the point of hanging
on a cross.

“as a result…” The Father exalted Jesus for that reason. The reason that Paul gives for
our subordinating our own interests to the interests of others is the unity of the body and
that for the building of the Kingdom.

What might this cost us?

2:12-13
2:12So then, my dear friends, just as you have always obeyed, not only in my
presence but even more in my absence, continue working out your salvation with
awe and reverence, 2:13 for the one bringing forth in you both the desire and the
effort – for the sake of his good pleasure – is God.

“…just as you have always obeyed…” Again we have the Philippians had set aside their
own pride and interests, not only for the kingdom, but for their love of Paul himself.

“…continue working out your salvation…” This is another verse that is often abused.
When we read Paul telling us to work out our own salvation we must remember that Paul
is writing to saved people. Their salvation from sin is an accomplished fact. It was
accomplished by Christ on the cross. Remember that Paul had reminded them of that just
four verses ago. That from which they needed to be saved now was selfishness, conceit
and the conflict that came from them.

Again we are reminded of the extreme value of reading verses in context. Verse 13 recaps
that salvation is by grace.

Even knowing that we are saved by grace what do we do to work out our salvation?

2:14-18
2:14Do everything without grumbling or arguing, 2:15 so that you may be
blameless and pure, children of God without blemish though you live in a crooked
and perverse society, in which you shine as lights in the world 2:16 by holding on
to the word of life so that on the day of Christ I will have a reason to boast that I
did not run in vain nor labor in vain. 2:17 But even if I am being poured out like a
drink offering on the sacrifice and service of your faith, I am glad and rejoice
together with all of you. 2:18 And in the same way you also should be glad and
rejoice together with me.

“Do everything without grumbling or arguing,…” Paul refers them to two Old Testament
examples. Exodus 16:7 and Numbers 11:1 both refer to examples of the disastrous

16
consequences of grumbling. In those cases the grumbling was against God and Moses. In
Philippi they were grumbling against one another.

“or arguing” (NIV, NET). () This goes beyond just the inevitable internal
damage it caused. It may be that the people were taking one another to the pagan courts.
Paul had scorched the Corinthians in 1 Corinthians in 6:1-11 for this. He said in verse 1:
“When any of you has a legal dispute with another, does he dare go to court before the
unrighteous rather than before the saints?”

In verse 15 he reminds us that we are to be “…blameless and pure, children of God

without blemish though you live in a crooked and perverse society.” How can we stand
apart from the crooked and perverse generation if we are asking them to settle our own
disputes?

In John 17:15 Jesus says that we are to be in, but not of the world. Paul tells us that we
are to be lights in the world. How can we do that if the pagan world has to keep us from
hurting one another?

In verses 16-18 we see Paul’s perspective. 16 – that he did not run in vain or labor in
vain. 17- even as he faces death to face it with joy because of the fruit of his work. 18 –
that they may share his joy with him.

Paul talks about being a drink offering. In Genesis 35:14 Jacob pours a drink offering on
a stone pillar he had set up as a monument at the place where God had spoken to him. In
Exodus 29:41 and Numbers 28:24 God calls for such sacrifices.

Ultimately when the time came for Paul to be poured out as a drink offering (2 Timothy
4:16) he could do so with joy and confidence.

2:19-30
Paul describes three stages of plans: 1. Epaphroditus will come first bearing the letter
(v.25). 2. Timothy will come as soon as Paul learns how his trial will go (v. 23). 3. Paul
himself will come to them if possible (v.24).

2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may
be encouraged by hearing news about you. 2:20 For there is no one here like him
who will readily demonstrate his deep concern for you. 2:21 Others are busy with
their own concerns, not those of Jesus Christ. 2:22 But you know his qualifications,
that like a son working with his father, he served with me in advancing the gospel.
2:23 So I hope to send him as soon as I know more about my situation, 2:24 though I
am confident in the Lord that I too will be coming to see you soon.

2:25But for now I have considered it necessary to send Epaphroditus to you. For
he is my brother, coworker and fellow soldier, and your messenger and minister
to me in my need. 2:26 Indeed, he greatly missed all of you and was distressed

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 because you heard that he had been ill. 2:27 In fact he became so ill that he nearly
died. But God showed mercy to him – and not to him only, but also to me – so
that I would not have grief on top of grief. 2:28 Therefore I am all the more eager
to send him, so that when you see him again you can rejoice and I can be free
from anxiety. 2:29 So welcome him in the Lord with great joy, and honor people
like him, 2:30 since it was because of the work of Christ that he almost died. He
risked his life so that he could make up for your inability to serve me

In verses 20 and 21 Paul tells them that he has no one like Timothy to send. Unlike the
behavior that he has had to address in them Timothy cares only for their welfare and not
his own.

Timothy was brought to faith by his mother and grandmother (see 1Timothy 1:5). Yet
Paul refers to him as his “son in the faith”. We see here why that is so. Timothy had
served like a son in the family business.

Epaphroditus would have to be sent immediately (v.25). Paul lists his reasons. 1.
Epaphroditus was distressed that they were distressed about his illness. 2. To address
their concern for him. 3. So that Paul himself will have one less thing to worry about with
respect to them.

In verses 29 and 30 he is commended for his faithfulness. Paul tells them to receive him
and hold him in high regard. Paul had refused to have John Mark as a ministry
companion after John Mark had quit on a missionary journey (Acts 15:38). That had
caused a rift between Paul and Barnabas. I suspect that that damage to John Mark
haunted Paul and he did not want it repeated with Epaphroditus.

In the end Paul and John Mark had reconciled. In 2 Timothy 4:11 He asks Timothy to
bring Mark with him “because he is useful to me”.

3:1-11
I once heard a preacher remark that you can tell that Paul was a preacher because with
half of what he had to say remaining he says “Finally…”

The term translated “finally”  appears 55 times in the New Testament and
always means finally or end or something similar. I would love to find some arcane
theological point here, but it seems just to be a style point of Paul’s.

3:1 Finally, my brothers and sisters, rejoice in the Lord! To write this again is no
trouble to me, and it is a safeguard for you.
3:2 Beware of the dogs, beware of the evil workers, beware of those who mutilate
the flesh! 3:3 For we are the circumcision, the ones who worship by the Spirit of
God, exult in Christ Jesus, and do not rely on human credentials.

I can see him writing “rejoice in the Lord…” to soften the harsh admonitions to follow.

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Paul refers to writing the same things to them again. We don’t know when the previous
time was for this particular thing to this particular group was, but this is a common theme
for Paul.

In our world of beloved pets it is hard to think of dogs as a group as evil, but that was the
perception in the ancient near east. Paul was constantly shadowed by people determined
to impose false doctrine on the churches Paul founded. Paul’s reference to circumcision
may refer to literal Jewish circumcision. In some cases it will refer to other false means to
salvation such as secret knowledge. All such things fall into Paul’s general description of
“human credentials” (v.3).

3:4 – though mine too are significant. If someone thinks he has good reasons to put
confidence in human credentials, I have more: 3:5 I was circumcised on the eighth
day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I
lived according to the law as a Pharisee. 3:6 In my zeal for God I persecuted the
church. According to the righteousness stipulated in the law I was blameless. 3:7
But these assets I have come to regard as liabilities because of Christ. 3:8 More
than that, I now regard all things as liabilities compared to the far greater value of
knowing Christ Jesus my Lord, for whom I have suffered the loss of all things –
indeed, I regard them as dung! – that I may gain Christ, 3:9 and be found in him,
not because I have my own righteousness derived from the law, but because I
have the righteousness that comes by way of Christ’s faithfulness – a
righteousness from God that is in fact based on Christ’s faithfulness. 3:10 My aim
is to know him, to experience the power of his resurrection, to share in his
sufferings, and to be like him in his death, 3:11 and so, somehow, to attain to the
resurrection from the dead.

Paul could make a better claim on salvation by human credentials than any of those who
followed behind with their alternative schemes. (v.4)

“…circumcised on the eighth day…” His family had followed Jewish law to the letter.

“…from the people of Israel…” he was no outsider. He was one of the chosen people.

“…and the tribe of Benjamin…” Benjamin was the younger son of Jacob by his beloved
Rachel. Saul, the first king of Israel was of the tribe of Benjamin. The tribe had remained
faithful. The tribes of Judah and Benjamin formed the core of Jewish nation after the
exile. This is the basis of his description “a Hebrew of Hebrews”.

“according to the law as a Pharisee…” We respond almost automatically to the term

Pharisee. The term seems synonymous with “hypocrite”. There was a time when the
Pharisees were needed. In the first half of the second century BC there were powerful
forces urging Jews in Judah to compromise their faith to fit in with the Greeks. The
Pharisees stood against that. The problem is that they were reactionary. They reacted not
to the word of God, but to the behavior of the people. Their identity was based on being

19
“better” than those around them, not in genuine obedience to God. That is why they
reacted so badly to Jesus. They had to define Him as evil in order to be better.

“In my zeal for God I persecuted the church.” He had been so zealous that he had
committed his life to defending Judaism against a perceived threat even to the point of
killing those he saw as a threat.

“According to the righteousness stipulated in the law I was blameless.”

Is blameless the same as innocent? What does “blameless” connote here?

In 2 Corinthians 10:12 Paul talks about people who judge themselves as compared to one
another.

When we compare ourselves to others, what is the standard? Why do we do it?

The Pharisees had added layers to the law that allowed them to keep what they now saw
to be the law.

In verse 7 Paul turns the argument on its head. “But these assets I have come to regard as
liabilities because of Christ.”

Only Paul and Luke in the New Testament use the term translated “liabilites” here. Paul
uses it here in verses 7 and 8. Luke uses it in Acts 21:10 and 21. In both cases he is
quoting Paul.

He does not say that the things he listed in the verses leading up to 7 are irrelevant, but
actually loss. We can see the strength of the term in the Acts 21 passage.

Why are the things Paul listed before a negative rather than just irrelevant?

What such risks do we face?

Paul refers to such things not just as “loss” (NASB), but as “dung” in NET and NIV or
“garbage” in the Good News Translation. The term here is literally dung.

“…that I may gain Christ,…” What is the relationship between repelled by one side
and attracted to the other.

“and be found in Him” v.9 is called a “divine passive” it is a legal term and refers to
being legally vindicated. It is not something he can accomplish for himself. It is
something that must be done for him. It is something that can only be done for the
Philippians as well.

“…not because I have my own righteousness derived from the law…” Righteousness
derived from the law is a technical or forensic righteousness. The Pharisees had become

20
experts at bending and twisting the law to get around it. Paul did not want to get off on a
technicality.

“…but because I have the righteousness that comes by way of Christ’s faithfulness – a
righteousness from God that is in fact based on Christ’s faithfulness.” A righteousness of
his own depended on him. A righteousness from God depends on God. Paul knew from
long experience who he was.

He wrote in Romans 7:24 “What a wretched man I am! Who will rescue me from this
body of death?” He writes in verse 25 “Thanks be to God--through Jesus Christ our Lord!
So then, I myself in my mind am a slave to God's law, but in the sinful nature a slave to
the law of sin.” The context for all of this was about his attempts to follow the law on his
own.

In the next verse (8:1) he writes “There is therefore now no condemnation…” because
salvation did not depend on our flawed measures, but on the character and holiness of
God himself.

In verse 10 Paul writes “My aim is to know him, to experience the power of his
resurrection, to share in his sufferings, and to be like him in his death…”

What does it mean to “know him” in verse 10 and to “to experience the power of his
resurrection, to share in his sufferings, and to be like him in his death…”

What does it mean to “be like him in his death,…”(NET) or “…becoming like Him
in His death…”(NIV)? How does this relate to 2:6-11?

In verse 11 he writes “…somehow, to attain to the resurrection from the dead.”

In a sense we have resurrection by having new life. Ultimately we will be resurrected

with Him in the sense that He was: in every way. We will be what we were always
intended to be.

3:12-16
3:12Not that I have already attained this – that is, I have not already been perfected
– but I strive to lay hold of that for which Christ Jesus also laid hold of me. 3:13
Brothers and sisters, I do not consider myself to have attained this. Instead I am
single-minded: Forgetting the things that are behind and reaching out for the
things that are ahead, 3:14 with this goal in mind, I strive toward the prize of the
upward call of God in Christ Jesus. 3:15 Therefore let those of us who are “perfect”
embrace this point of view. If you think otherwise, God will reveal to you the
error of your ways. 3:16 Nevertheless, let us live up to the standard that we have
already attained.

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“…Not that I have already obtained all this, or have already been perfected,…” or “made
perfect” (NASB). There had been a time that Paul had thought that he had obtained all
that he needed, but now he knows better.

I once heard a preacher define “perfect” as used here. He said that if you are a four year
old and behave as a four year old is supposed to behave, you are a perfect four year old,
but if you are twenty four or forty four and behave as a four year old is supposed to
behave then you have a problem. The term translated “perfect” means mature or
complete.

The work that God is doing in Paul is not finished, but he presses on to take hold of that
for which Christ had taken hold of him.

Hebrews 10:1 says “For the law possesses a shadow of the good things to come but not
the reality itself, and is therefore completely unable, by the same sacrifices offered
continually, year after year, to perfect those who come to worship.”

The law had not made Paul perfect because it could not. Paul is not perfect (fully mature)
yet, but he will be.

Remember that the Philippian Church was plagued by people telling them that for them
to be all that they need to be they have to be circumcised, or some other such measure.

What does Paul accomplish with his confession that he is not yet perfect?

In verse 13 Paul says “But one thing I do…” What is Paul’s emphasis here?

He refers to “things that are behind” What lay behind for Paul? How would hanging
on to it be a problem?

What do we have to do to let go and “press on”?

In verse 14 Paul says “I strive toward…”. The term he uses here is the same as he used in
verse 6 where he talked about “persecuting” the church. It means literally to “pursue as a
hunter”16

“…toward the prize…” a mark or target. In the Greek translation of the Old Testament
made about 100 B.C. in Alexandria by scholars who were experts in both Hebrew and
Greek the term here translated “goal” is used in Job 16:12 where Job says he was the
“target” of God’s arrows. Paul has not reached the mark at the end of the race, but his
eyes are fixed on it.

“…toward the prize of the upward call of God…” The call itself seems to be the prize. In
the ancient Olympics they had a herald who would call out the name of the victor, the
victor’s father and his country, after which the winner would receive the victor’s crown
from the one who had organized and presided over the games (the agonothetes).

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Commentator Jean-Francois Collange said this: “This is the call to which Paul is alluding,
--but makes it clear that what is at stake is not a sportsman’s prize (it is from on high
‘) and the agonothetes is none other than God Himself and Jesus Christ is his herald.
Furthermore, this call sounds forth through the event of the Cross and the Resurrection.”17

Paul continues in v.15 “All of us who are mature should take such a view of things.” The
view that Paul seems to be talking about is this perspective of looking forward
expectantly toward the finish line. In 2 Timothy 4:8 Paul, who is then about to be
beheaded, and thus sent to the finish line, has that crown waiting for him and he is doing
what he told the Philippians to do.

Paul continues in a second sentence within verse 15. “If you think otherwise, God will
reveal to you the error of your ways.” The commentators do not seem to agree on what he
means. It may be a bit of frustration and emotion coming through. He is addressing a
situation where some have said that they have been rendered “perfected” by doing things
that God has revealed to them. If I may paraphrase: ‘If you think I am wrong, maybe God
will tell you that too.’

In verse 16 he gets his feet back on the ground. “Nevertheless, let us live up to the
standard that we have already attained.”
The church is afflicted by people who claim to be perfect already and are lording it over
those they consider to be still imperfect. Paul is effectively telling them to live up to their
claims.

3:17-21
3:17Be imitators of me, brothers and sisters, and watch carefully those who are
living this way, just as you have us as an example. 3:18 For many live, about whom
I have often told you, and now, with tears, I tell you that they are the enemies of
the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in
their shame, and they think about earthly things. 3:20 But our citizenship is in
heaven – and we also await a savior from there, the Lord Jesus Christ, 3:21 who
will transform these humble bodies of ours into the likeness of his glorious body
by means of that power by which he is able to subject all things to himself.

In verses 17 on the one side and 18 and 19 on the other Paul sets up a contrast. On the
one hand we have those following the example of Paul as he walks the upward path and
on the other we have those whose path leads ever downward.

Paul has told us what the destiny is for those who trust in Christ and His grace and care.
In verse 19 he tells that the destiny of the “enemies of the cross of Christ” is destruction.
Just as those who are bound for heaven have their eyes there, those bound for destruction
have their eyes there. “…their god is the belly, they exult in their shame, and they think
about earthly things…” is a description rather than a charge.

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“But our citizenship is in heaven,…” The noun translated “citizenship” is very close to
verb in 1:27 translated “let your manner of life be” (NASB) or “…conduct yourselves in
a manner worthy…”(NET and NIV). They are called cognates (same origin).

What does it mean, day to day, for our citizenship to be in heaven as opposed to
Earth?

By our being in Christ we become a little outpost of heaven. That is why we can eagerly
wait for a Savior from heaven who is The Lord Jesus Christ. He will ultimately redeem
us because we are already His. For some this will come at death and for others when He
returns.

The final act of redemption is the redemption of our bodies (v. 21). He will transform us
because of who He is.

4:1-9
4:1So then, my brothers and sisters, dear friends whom I long to see, my joy and
crown, stand in the Lord in this way, my dear friends!

The “Therefore” in NASB and NIV and “So, then…” in NET and Good News Bible,
refers us back to the previous verses. There Paul refers to the contrast between citizens of
Heaven and citizens of Earth, and the difference in our respective destinies. We are to be
who we are now, not just after death.

“…my joy and my crown…” In 2:14-16 Paul talked about when he received his reward
from the Lord they would be to his credit. Remember that though it has probably been
weeks for us since 2:14-16, it would have been only a few minutes for them.

“…stand in the Lord in this way…” In what way? (Remember the look back.)

4:2I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to
you, true companion, help them. They have struggled together in the gospel
ministry along with me and Clement and my other coworkers, whose names are in
the book of life.

It is sad for these two women that in the only time they are mentioned by name in the
bible they are taken to task. They were genuine believers who had shared in Paul’s
struggle in the cause of the Gospel, and yet they will be remembered for all time as the
source of damage.

Remember Paul’s constant repetition of “all” or “you all” (1:4, 7, 8, 25; 2:17, 26).
Remember Paul’s admonition about the need to be “in one accord and of one mind” (2:2),
“Instead of being motivated by selfish ambition or vanity, each of you should, in
humility, be moved to treat one another as more important than yourself.” (2:3), and
“grumbling” and “arguing” (2:14).

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Why would Paul lay such a foundation before mentioning these two ladies directly?

In a related question: Why is their conflict not a personal matter? In other words,
How does the experience at Philippi relate to a contemporary church such as yours?

Look again at 2:5-8. How does this relate to interpersonal conflict?

In verse 3 Paul addresses “true companion”

(. This is different from “fellow
workers” (sunergon that Paul
will address later in the sentence. “Fellow
workers” is a much more intimate term. It
refers to being literally yoked together.
Yokefellows would not simply be working
together, but actually side by side.

There is no hint as to the identity of this person. It is possible that the yokefellow is
Epaphroditus.

“Help” these women. The term here literally “take hold together with”. The yokefellow
was to ‘help them help themselves’.

What can such a helper do to help resolve a conflict such as this?

These two women had been genuine coworkers “…along with me and Clement and my
other coworkers, whose names are in the book of life.”

There was a Clement who sent a letter to the Corinthian church at about A.D. 96. There is
no reason to connect this Clement with that one. Clement was a common name among
Romans.

Why mention the relationship between Clement and others and the women?

What is Paul’s purpose in this intervention?

4:4Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your
gentleness. The Lord is near! 4:6 Do not be anxious about anything. Instead, in
every situation, through prayer and petition with thanksgiving, tell your requests
to God. 4:7 And the peace of God that surpasses all understanding will guard your
hearts and minds in Christ Jesus.

Is this passage related to 4:2-4? If so, how?

(v.4) Philippians has often been referred to as “The Joy Letter”. You now know there is a
lot more to it than just that. Joy is a common theme. See: 1:4, 18, 25; 2:2, 17, 18, 28, 29;
3:1; 4:1, 4, 10.

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(v.5) What comes to mind when you think of the word “gentleness”?

“The reason for such an unabrasive spirit is not found in weakness or unconcern to stand
one’s ground. Such a cowardly attitude is denied in 1:27 & 28. Rather the readers will be
gracious since their Lord is coming to vindicate their cause – The Lord is at hand – and,
therefore, they do not need to be overanxious to defend themselves in a way to cause
increased offence.” Ralph Martin18

Who are “everyone”, and why should we show a gentle spirit?

“The Lord is near.” What does that mean?

(v.6) “Do not be anxious for anything.” this is one of those passages where KJV is not the
best. “Take no thought…” (KJV) misses the point here. The term here means being
pulled apart or going to pieces.19

Paul’s usual term for thought looks nothing like this term. The difference would have
been obvious to anyone reading this letter in Greek as the people at Philippi did.

What is the effect of anxiety on getting something done?

“Instead, in every situation, through prayer and petition with thanksgiving, tell your
requests to Go.” v. 6b

Prayer is any communication with God. Supplication is specifically asking for something.

“…with thanksgiving…” What part does thanksgiving have in supplication?”

“…tell your requests to God.” Does God not know what we need? If he does not, is He
God? If He does, why ask?

v.7 “And the peace of God that surpasses all understanding will guard your hearts and
minds in Christ Jesus.”

The term translated “peace” here is the origin of the name Irene. It refers to more than
just lack of conflict. It refers to “quietness” and “rest”.

Why does it surpass all understanding?

“…will guard your hearts and minds in Christ Jesus.” “Guard” here is a military term
that means “to keep under guard with a garrison”.20

What is a garrison? Whose garrison is it? What does that mean?

Finally, brothers and sisters, whatever is true, whatever is worthy of respect,

4:8
whatever is just, whatever is pure, whatever is lovely, whatever is commendable,

26
 if something is excellent or praiseworthy, think about these things. 4:9 And what
you learned and received and heard and saw in me, do these things. And the God
of peace will be with you.

Whatever is: true, worthy of respect, just, pure, lovely commendable, excellent,
praiseworthy, effectively represent a single term. Each one as a technical meaning and
historical context, but the point is in the list itself.

“…think about these things.” What is accomplished by thinking about these things?

(v.9) “Learned” – simply to increase one’s knowledge. “Received” is a technical term for
the acceptance of an authoritative tradition. “…and heard and saw in me,…” – Paul had
modeled these things for them. “…do these things” – do!

“…and the God of peace will be with you.”

How do verses 8 and 9 relate to one another?

How do the phrases “…the peace of God…” and “…the God of peace…” relate to
one another?

4:10-23

4:10 I have great joy in the Lord because now at last you have again expressed
your concern for me. (Now I know you were concerned before but had no
opportunity to do anything.) 4:11 I am not saying this because I am in need, for I
have learned to be content in any circumstance. 4:12 I have experienced times of
need and times of abundance. In any and every circumstance I have learned the
secret of contentment, whether I go satisfied or hungry, have plenty or nothing.
4:13 I am able to do all things through the one who strengthens me.

The term here translated “concern” (v. 10) is a word he used seven times in Philippians. It
is the same term as in 1:7 when Paul told them how it was right for him to “think” NET,
“feel” NASB and NIV, about them the way that he did. In 2:2 he talked about how the
people needed to be of “of the same mind”. In 3:19 Paul used the term for those who had
“set their minds on” NASB, “think about” NET earthly things. It is a strong term.

“…but had no opportunity do to anything.” We don’t know if they lacked resources to

send, a messenger to carry it, or perhaps did not know where Paul was.

Read 10-13 carefully. What fine line does Paul walk with the Philippians and their
gift in terms of what he says about it?

“Learned” here (v. 11) means learned by experience. He has been at this for a long time.

27
“content” here is a word that only appears here in the New Testament. It is defined this
way:

1. sufficient for one's self, strong enough or processing enough to need no aid or
support
2. independent of external circumstances
3. contented with one's lot, with one's means, though the slenderest 21

He seems to have been in comfortable circumstances before. He was a Roman citizen by

birth. His home town of Tarsus was not a Colonia and therefore he would not have been
automatically a citizen. This means he was likely of a prominent family. He had studied
under the renowned scholar Gamaliel (Acts 22:3).

As a missionary he had known physical challenge. He had survived beatings,

imprisonment, shipwreck, even snakebite. He knew discomfort as well.

“I have learned the secret…” (v. 12b) What is that secret, and how did Paul learn it?

“Content” (s) is a word from the Greek philosophical tradition of Stoicism.

Think of Vulcans on Star Trek. “Learned the secret” () is a word from the Greek
mystery religions. It referred to being given the password, so to speak. Both the Stoics
and the mystery cults would have been familiar to the Philippians. The nuances of both
meanings would have been clear to them. When Paul continues in verse 13 that “I can do
all things through Him who strengthens me.” he is asserting the supremacy if Christ
above both.

What is the value to the Lord’s purpose in doing that?

He had listed things he could do through Christ. He could not only do those, but “all
things”. Because he, Paul, could do all things through Christ so could they. So can you.

What things are “all things”? What does that have to do with you?

4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I
left Macedonia, no church shared with me in this matter of giving and receiving
except you alone. 4:16 For even in Thessalonica on more than one occasion you
sent something for my need. 4:17 I do not say this because I am seeking a gift.
Rather, I seek the credit that abounds to your account. 4:18 For I have received
everything, and I have plenty. I have all I need because I received from
Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very
pleasing to God. 4:19 And my God will supply your every need according to his
glorious riches in Christ Jesus. 4:20 May glory be given to God our Father forever
and ever. Amen.

28
Consider again verse 10. The people had lacked opportunity to send a gift. Some
commentators believe that Paul had actually told the Philippians that he did not want
money from them, causing some offense.22 This verse would come as sort of a sideways
thank you note. He seems to see a danger in being, or even being perceived to be
dependent on any human or group of humans. We see that in the verses to follow.

In verse 14 Paul refers them to the previous verses by his use of “Nevertheless…” He
could not seem dependent on them rather than Christ. At the same time (thus the
Nevertheless) he needed to recognize their gift and the value of it.

“…you did well…”(NET) “It was good…”(NIV). There are two words that are normally
translated as good or well. One of them is s, (agathos). It means good in the sense
of useful. In centuries before it had meant “necessary”. The term used here is s,
(kalos).

It means good in the sense of beautiful. Paul is telling them that they have done
beautifully to share in his affliction.

Why might Paul have chosen that term instead of the more practical one?

In verses 15 and 16, “…when I left Macedonia…” is described in Acts 17:2ff (ff=and
following). If you will consult your maps in the back of your material you can see that
move.

If you look closely at the Acts passage you can see that the Philippian church could only
have been a few weeks old. This shows not just generosity, but also unusual maturity.

Note in 16 that they sent not just one gift, but at least two.

What knowledge about the Philippians can we gather from this?

Read v. 17. Why does Paul constantly repeat the thought here?

In v. 18 we again see a thank you – but, together with a reminder that they are a means
for God, not the source of his ability to serve.

In verse 19 Paul reminds them that God will not only supply his own needs, but theirs as
well. They had given generously, not out of plenty, but despite their own need.

4:21Give greetings to all the saints in Christ Jesus. The brothers with me here send
greetings. 4:22 All the saints greet you, especially those who belong to Caesar’s
household. 4:23 The grace of the Lord Jesus Christ be with your spirit.

“Give greetings to all the saints…” Remember back to 1:1 and to the saints
addressed. What is a saint?

29
v. 22 – “…especially those who belong to Caesar’s household.” The term “Caesar’s
household” referred to anyone in government. It might include slaves, civil servants, even
soldiers.

“All the saints…” would have included those in Caesar’s household. Why mention
them specifically?

Verse 23 is another plea for unity. They (and we) need grace. “your” is a plural. “Spirit”
is singular. They are to be united in one spirit. Remember this repeated theme.

Conclusion
There were three main reasons for writing this letter. Unfortunately for us we do not have
the personal relationship with Paul that the Philippians did, but the lessons for them apply
to us as well.

Technology has changed quite a bit since Paul wrote, but human nature has not. We still
face

30
May we go out and be what God has made us to be.

31
32
1
Zondervon Pictorial Bible Atlas, Zondervon Publishing House, Grand Rapids, Michigan, 1969,72 p.335

2
Thayer and Smith. "Greek Lexicon entry for Eirene". "The NAS New Testament Greek Lexicon".
<http://www.biblestudytools.net/Lexicons/Greek/grk.cgi?number=1515&version=nas>. 1999.

3
Thayer and Smith. "Greek Lexicon entry for Koinonia". "The NAS New Testament Greek Lexicon".
<http://www.biblestudytools.net/Lexicons/Greek/grk.cgi?number=2842&version=nas>. 1999.

4
Ralph Martin, Philippians Commentary , Wipf and Stock, Eugene Or. 1976. p.66
5
quoted by Martin p.67
6
Martin p.71
7
Microsoft ® Encarta ® Reference Library 2005. © 1993-2004 Microsoft Corporation. All rights reserved. Articles on
Trojan War and Peleus
8
in this usage it is because it is the direct object of the verb.
9
Stagg, Frank, The Broadman Bible Commentary, Volume 11, 2 Corinthians – Philemon, Broadman Press, Nashville, 1971
p.190
10
Shakespeare, William, Hamlet, Act 3, Scene 1
11
Vine, W.E. An Expository Dictionary of New Testament Words, Fleming H. Revell, Old Tappan New Jersey, 1966, also
Martin, pp.77,78
12
Martin, p.87
13
Stagg p. 194
14
Stagg p.194
15
Genesis 3:5
16
Ralph Martin, Philippians Commentary , Wipf and Stock, Eugene Or. 1976. p.137
17
Collange, Jean-Francois, The Epistle Of Saint Paul To The Philippians, Translated from the French by A. W. Heathcote,
Epworth Press, 1979, p. 134
18
Ralph Martin, Philippians Commentary , Wipf and Stock, Eugene Or. 1976 p.155
19
Stagg, Frank, The Broadman Bible Commentary, Volume 11, 2 Corinthians – Philemon, Broadman Press, Nashville, 1971
p. 213
20
Vine, W.E. An Expository Dictionary of New Testament Words, Fleming H. Revell, Old Tappan New Jersey, 1966, also
Martin, pp. 183

21
Thayer and Smith. "Greek Lexicon entry for Autarkes". "The NAS New Testament Greek Lexicon".
<http://www.biblestudytools.net/Lexicons/Greek/grk.cgi?number=842&version=nas>. 1999.

22
Ralph Martin, Philippians Commentary , Wipf and Stock, Eugene Or. 1976. p.161