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A Commentary on

Philippians
By

John Clubb
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Preface
At the time of this writing, I am a senior in high school. I have taken on this
project of writing a commentary on the Pauline epistle to the Phillipians because my
school requires a senior project in order to graduate, and I feel a commentary like
this is something God has called me to do. I hope to grow greatly in Him as a result
of this work, and hopefully others will be caused to grow as well, thanks to my
words.

Since I am only a high school senior, I have had no formal training in any
ancient language, nor have I had training in seminary or Biblical studies. I have only
that which I can pick up in discussions with my pastor, that I can find on my own,
and that God gives me. Do to my lack of formal training, I am not going to go in-
depth into the historical or linguistic aspects of the writing. Instead, I am going to
try to focus on what God is saying in His Word, both to me and to anybody who may
be reading my work.

I have available to me three commentary books: (John) Calvin’s

Commentaries; The Expositor’s Bible Commentary, edited by Frank E. Gaebelein
(the Phillipians section of which is by Homer A. Kent Jr.); and The Bible Knowledge
Commentary, edited by John F. Walvoord and Roy B. Zuck. These books should,
hopefully, be able to fill me in on the bits of knowledge I do not have due to lack of
training. However, I am going to try to avoid making my work nothing more than a
“Frankenstein” collection of these works. I have decided that I will write my own
reactions and insights into each verse before I consult any other book, and then I
will do so mostly to see if what I have said is wrong in any way (I may occasionally
add in the words and thoughts of other authors, if they have something helpful to
offer that is not my own thought).

It is my dream to write mostly about what God says in His Word to the
church, to the believer, and to me. I will include the historical where I feel it is
beneficial, interesting, or necessary, but the focus of this work is not going to be on
the historical. I will analyze the rhetorical as often as I note it, and I will explain the
meaning, as I take it, in every verse of the book of Phillipians.

Again, I am no expert on the Bible. What I have to offer will be mostly my

own insight, interlaced with the expertise of others.

I will be using the English Standard Version of the Bible for most of my work,
and all the verses will be re-written in the commentary itself from the ESV. The King
James’ Version of the Bible is also available to me, as is the New International
Version and any other version I choose to look up online. Strong’s Concordance will
be consulted for the meanings of Greek words.
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Chapter 1 of the Epistle to the Phillipians

1:1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who
are at Phillipi, with the overseers and deacons:

1:2 Grace to you and peace from God our Father and the Lord Jesus Christ.

1:3 I thank God in all my remembrance of you,

1:4 always in every prayer of mine for you all making my prayer with joy,

1:5 because of your partnership in the gospel from the first day till now.

1:6 And I am sure of this, that he who began a good work in you will bring it to
completion at the day of Jesus Christ.

1:7 It is right for me to feel this way about you all, because I hold you in my
heart, for you are all partakers with me of grace, both in my imprisonment
and in the defense and confirmation of the gospel.

1:8 For God is my witness, how I yearn for you all with the affection of Christ
Jesus.

1:9 And it is my prayer that your love may abound more and more, with
knowledge and all discernment,

1:10 so that you may approve what is excellent, and so be pure 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.

1:12 I want you to know, brothers, that what has happened to me has really
served to advance the gospel,

1:13 so that it has become known throughout the whole imperial guard and to all
the rest that my imprisonment if for Christ.

1:14 And most of the brothers, having become confident in the Lord by my
imprisonment , are much more bold to speak the word without fear.

1:15 Some indeed preach Christ from envy and rivalry, but others from good will.

1:16 The latter do it out of love, knowing that I am put here for the defense of the
gospel.

1:17 The former proclaim Christ out of rivalry, not sincerely but thinking to afflict
me in my imprisonment.
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1:18 What then? Only that in every way, whether in pretense or in truth, Christ is
proclaimed, and in that I rejoice. Yes, and I will rejoice,

1:19 for I know that through your prayers and the help of the Spirit of Jesus Christ
this will turn out for my deliverance,

1:20 as it is my eager expectation and hope that I will not be at all ashamed, but
that with full courage now as always Christ will be honored in my body,
whether by life or death.

1:21 For to me to live Christ, and to die gain.

1:22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall
choose I cannot tell.

1:23 I am hard pressed between the two. My desire is to depart and be with Christ,
for that is far better,

1:24 but to remain in the flesh is more necessary on your account.

1:25 Convinced of this, I know that I will remain and continue with you all, for your
progress and joy in the faith,

1:26 so that in me you may have ample cause to glory in Christ Jesus, because of
my coming to you again.

1:27 Only let your manner of life be worthy of the gospel of Christ, so that whether
I come and see you or am absent, I may hear of you that you are standing
firm in one spirit, with one mind striving side by side for the faith of the
gospel,

1:28 and not frightened in anything by your opponents. This is a clear sign to them
of their destruction, but of your salvation, and that from God.

1:29 For it has been granted to you that for the sake of Christ you should not only
believe in him but also suffer for his sake,

1:30 engaged in the same conflict that you saw I had and now hear that I still
have.
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Chapter 1 of the Epistle to the Phillipians

1:1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus
who are at Phillipi, with the overseers and deacons:

Naturally, the first thing Paul does in his epistle is identify both the
writer and the receivers of the letter. He identifies Timothy with him, in part
because they were imprisoned together at the time of the writing of this
letter (most scholars say they were in Rome at the time, though some
contend they may have been in Caeseara or Ephesus), and also because
Timothy was known personally to the church at Phillipi. He had visited there
on his trips for Paul, and had inquired after the church’s well-being often
during his journeys.

In this letter to the Phillipians, Paul does not use his title as an apostle.
This is because the epistle was meant to be a familiar, joyous letter of thanks
rather than of chastisement. Instead, he identifies himself as simply a
“servant of Christ Jesus,” “servant” here meaning literally a slave (either
voluntarily or not). Note that this identifier as a servant of Christ immediately
follows Paul’s own name. It seems significant that Paul placed this description
as he did, right after his own name, as if he wanted the Phillipians to think
“servant of Christ” immediately after thinking “Paul.” This association reflects
Paul’s devotion to Christ, as if the term “slave” were not already strong
enough.

Calvin notes the term “saints” and uses it as a point of contest on

Catholic theology in regards to the term. He notes that the word is here used
to refer to all believers in Christ in the city of Phillipi, and that the word
(“hagios” in Greek, meaning set aside literally) does not refer to any state of
being after death.1

All scholars make note of the words “overseers” and “deacons,”

pointing out that this means that the church at Phillipi had a structured
system, and one with more than one pastor (since “overseer” can also be
translated as “bishop” or “pastor”).

1:2 Grace to you and peace from God our Father and the Lord Jesus Christ.

1
Calvin, 23
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This second verse is a typical greeting of Paul, used not only in

Phillipians but also in Romans, I and II Corinthians, Galatians, Ephesians, and
Philemon. “Grace and peace” is a common benediction of the time,
combining both Greek and Hebrew phrases to make a uniquely Christian
greeting. Here, peace does not mean the ending of turmoil or strife; rather,
the Greek word used (eirēnē) refers more to stillness or quiet. Paul wishes
more or less inner peace and tranquility to the Christian at Phillipi.

Paul makes a point of noting that grace and peace can come from “the
Lord Jesus Christ.” Here, Paul is carefully pointing out some of the blessings
that the Holy Spirit bestows on all followers of Christ. It is also important to
note the order of “grace and peace;” grace precedes peace. Paul is again
carefully noting an important theological aspect of Christianity: peace cannot
come except through the grace of God and His gift to man.

This particular greeting stands out well in this letter due to where Paul
was at the time of his writing. Paul was imprisoned in Rome, awaiting his trial
at which his life-or-death sentence will be decided. Truly, it takes a man
strong in faith to wish “grace and peace” on free men of a highly-privileged
city when that man himself is in prison, awaiting his possible execution.

1:3 I thank God in all my remembrance of you,

The first words in the body of Paul’s letter to the Phillipians are a quite
clear, heart-felt message of how much the author loved his brothers and
sisters in Phillipi. He says that he “thanks God in all my remembrance of
you,” likely meaning that he thanks God for the fellowship he knows happens
in Phillipi every time he thinks about them (though Homer A. Kent Jr. feels
that he did not necessarily thank God for them every time he remembered
them, but rather that every memory he had of the Phillipian church was a
good one).

Calvin takes a life-lesson out of this, noting exactly what Paul thanks
God for. Calvin points out that Paul thanks God for the fellowship of the
Phillipians, and that he gives thanksgiving to God every time he thinks of
something joyous. Truly, Calvin notes, these lessons should also be applied to
the life of the Christian.2

1:4 always in every prayer of mine for you all making my prayer with joy,

Paul here continues on the beginning of his benediction from verse 3.

Mostly, this verse further highlights how often and with what emotion Paul
prays for his brothers in Phillipi.

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Calvin, 24
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The phrasing from the ESV seems somewhat awkward at the first few
readings, but reflection revealed what was being said in this verse. He says
that he prays joyfully, always, “in every prayer of mine for you all…” Paul
here makes clear his feelings for the church in Phillipi, that he would be able
to say that he always feels joy when he prays for those of the church.

It is also significant that the very first part of the body of this letter is a
note of thankfulness for the church in Phillipi. Before he goes to anything else
in his letter, Paul tells the church that he thanks God for them, always.
Perhaps this was intended as a model for Christians, that thanks should be
the first thing to come to mind as we greet our brothers. Paul does seem to
point out how such a simple statement can uplift a person, since he places it
at the very beginning of his letter.

Robert P. Lightner notes in The Bible Knowledge Commentary that Paul

was joyous even when he prayed for the needs of the Phillipian church. That
he maintains this joy, on no false pretenses, even as he is imprisoned and his
life hangs in the balance, is certainly no small note on the character of Paul.
As Lightner says, “Paul’s hardships made him better, not bitter. They always
do one or the other to a child of God.” 3 Paul’s example shows how Christians
should react to hardships; we are to view them as ways to better ourselves,
rather than things to grow bitter over.

1:5 because of your partnership in the gospel from the first day till now.

In verse 5, Paul says exactly why he is so joyous for the church of

Phillipi. He says that they have been “partners in the gospel, from the first
day” till the time of his writing. Paul says that the Phillipians were willing
listeners and apt learners from the very first day of his ministry in Phillipi, and
for that Paul is grateful and happy that such a state would continue to the
time of his writing. He is not implying that this state ended at some point in
Paul’s present (at the time), but rather that this mind-set has continued until
that time and may continue in to the future.

The KJV uses “fellowship” instead of “partnership,” both derived from

the Greek koinōnia, which implies a brotherly community. Some
commentators noted the universal application of this word, as though Paul
implied the Phillipian church had become part of a larger Christian family, as
they well had.

John Calvin says, “Now we know how rare an excellence it is, to follow
God immediately upon his calling us, and also to persevere steadfastly unto
the end.”4 Surely this is something Paul personally experienced, and
apparently something the Phillipians also experienced. A rare excellence it is
3
Lightner, 649
4
Calvin, 25
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indeed, and one that very few can claim without some blemish along the
way, as Christian readers may well know.

1:6 And I am sure of this, that he who began a good work in you will bring it to
completion at the day of Jesus Christ.

This is the first real theological point of Paul’s letter to the Philippians.
He says that “he who began a good work in you,” obviously referencing God,
“will bring it to completion at the day of Jesus Christ.” This an assurance of
two different theological points simultaneously. First, Paul is talking about
salvation. God’s work through believers will finally be complete in the end
times, on “the day of Jesus Christ,” when God will finally receive all the glory
he is due and will begin a new reign on a new earth. On this day, believers
will attain the end of the work God began in them, that is, eternal life in a
perfect world in the loving presence of Christ. This part is a reassurance, as it
is always good to hear what Christ offers us freely (“…the free gift of God is
eternal life in Christ Jesus our Lord,” Rom 6:23). In fact, this assurance alone
should be enough to make any day much better, knowing that there will be
day when only joy remains. Indeed, this very promise should be the goal of
any believer’s life: to give glory to God until this day comes (King Solomon
discovered this first-hand after years of seeking an alternate meaning to life,
and wrote about it in Ecclesiastes).

The other part of Paul’s two-fold point could refer to sanctification.

When a person accepts Christ into their lives, the Holy Spirit enter their heart
and begins to change the core of their being such that they become more like
the “little Christs” they claim to be. This process is called sanctification, and
since it is impossible for sinful man to become perfect God, it is an ongoing
process that will not be finished until the promise is realized in full.

1:7 It is right for me to feel this way about you all, because I hold you in my
heart, for you are all partakers with me of grace, both in my imprisonment
and in the defense and confirmation of the gospel.

One of the greatest aspects of Paul’s writing is that he nearly always

defends his points with the reasoning behind them, rather than simply
bludgeoning his readers with his authority as the man who wrote half the
New Testament, and he does here. The emphasis in this verse is the
brotherhood of believers: “you are all partakers with me of grace.” This is
another encouraging reference, because the family of believers is a great
family indeed, and one that all Christ’s followers should find welcome in. Paul
is pointing out that his joy in God’s work in the Philippians is justified because
they, too, have accepted the free gift of God, and so they will get the same
reward he will. He emphasizes that nothing can stop their brotherhood, not
his imprisonment – the lowest of lows – and not his time in the ministry – the
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highest of highs. (As a side note, this seems like an excellent theme verse for
an apologist).

1:8 For God is my witness, how I yearn for you all with the affection of Christ
Jesus.

Obviously the focus of this verse is the word here translated as

“yearn.” Paul says here that he greatly desires fellowship with his brothers of
grace, those who are “partakers with me of grace,” as he said in the previous
verse. He expresses a deep desire to be with the Phillipians yet again. Paul
has previously expressed that he felt a great sense of brotherhood at the
Phillipian church and that this particular group of believers were strong in
their walk with the Lord; given that, it is not unreasonable to expect Paul to
want to visit this church again.

Also significant is the clause “with the affection of Christ Jesus.” Paul is
imitating Christ’s affection for us, and Christ’s affection is so great he quite
literally died for it. He uses this small fact to show he much he desires to
again be with the Phillipians, but he makes a point with it, and that point is
the purpose of living a Christian life. The goal of the Christian life is to bring
glory to God, and the best way to do that is to become like Christ
(“Christian,” after all, means “little Christ”). So here Paul points out that he is
imitating Christ’s affection for the church and directing it at the Phillipians.
This is not to say that he does not feel a similar affection for all other
churches and all people, both believers and not, but Paul makes a point of it
to show his high regard of the church in Phillipi. Another point in this clause is
that this affection was not merely human affection caused by Paul using his
own human prowess to reach for God; instead, it came from the indwelling
Spirit of God, which had overflowed Paul’s own emotions and so flowed
outwards.

The beginning, with “For God is my witness” is also significant: only

God could express how deep Paul’s feelings for the Phillipians were. This is no
way an oath; rather, it is a fact as Paul sees it.

1:9 And it is my prayer that your love may abound more and more, with
knowledge and all discernment,

In this verse, Paul reveals another intimate part of his own heart by
telling his readers his own prayer for them. He prays that their “love may
abound more and more,” thus saying that he hopes that the body of
believers, and individual believers themselves, would be constantly growing
with Lord, and so causing their love to “abound more and more.” Paul wants
believers to gain this ascending love, and the only way to do that is to
continuously grow in the knowledge and love of the Lord.
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Paul also wants believers to grow with “knowledge and all

discernment,” saying that increasing knowledge of the nature and
commandments of God will lead to increasing love for all people. Paul wants
people reading God’s Word, studying God’s commandments, learning God’s
ways, and so growing with God Himself. This growth will lead to outward
expressions of love as well as true inward love for all fellow humans, just as
God demonstrates His love for us.

1:10 so that you may approve what is excellent, and so be pure and blameless for
the day of Christ,

Paul continues this personal revelation to the Phillipians, in this verse

explaining what would happen if their love abounded more and more. The
apostle says that love will lead to the approving of “what is excellent,”
obviously speaking of the gospel and the truth of God. According to Paul, this
approval will help believers be “pure and blameless for the day of Christ.”

The NIV translates this first part of the verse as “so that you may be
able to discern what is best.” This seems like a better translation, given that
it follows the previous verse much better than the way the ESV translates it.
Strong’s Concordance says that the word here used means “to test, by
implication to approve,” so technically both are acceptable. The ESV
rendering leaves out the testing aspect of the word, though, and so the NIV
may be more true to meaning. That said, Paul says that believers should be
testing for what is best. As Homer A. Kent, Jr. puts it, “The question [all
Christians ask] should not only be ‘Is it harmful?’ but ‘Is it helpful?’”5

1:11 filled with the fruit of righteousness that comes through Jesus Christ, to the
glory and praise of God.

Again, Paul explains his prayer for the Phillipians. By letting “love
abound more and more,” believers will be “filled with the fruit of
righteousness,” which will give “glory and praise to God.” This is somewhat
circular imagery here, because the fruit of righteousness is love and a life
that praises God, and so the idea goes back to verse 9 and begins again. So,
by letting love abound, we love more and more, all the while bringing glory
and praise to God.

Paul also notes that the “fruit of righteousness,” love, comes only
through Jesus Christ, which is another important note in this verse.

1:12 I want you to know, brothers, that what has happened to me has really
served to advance the gospel,

5
Kent, 108
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Paul makes a startling observation in this verse. He says that anything

that has happened to him (the list includes imprisonment, numerous stonings
and beatings, chastisements, and eventually death), has not only failed to
stop him, it helped spread the gospel in the end! The apostle is clearly in
touch with the idea of martyrs: their death (or imprisonment) helps their
cause much more than it hinders it, in that it draws attention and therefore
more followers to the cause. The things that have happened to Paul also fulfill
Jesus’ own words: “If the world hates you, know that it has hated me first,”
(John 15:18). Paul will continue this thought for the next several verses.

1:13 so that it has become known throughout the whole imperial guard and to all
the rest that my imprisonment if for Christ.

Again, Paul demonstrates knowledge of the concept of martyrs (note

that this idea only became public opinion relatively recently, certainly long
after Paul’s own martyrdom). His imprisonment spread the news of the Christ
to all the imperial guard and “all the rest.” Since Paul was likely imprisoned in
Rome at the time of writing this, that is certainly a very large audience to
have heard the gospel (or at least part of it), due solely to one man’s
imprisonment. Paul did that which was characteristic of him: in any and every
situation, he sought to glorify God by spreading the gospel. All Christians are
called to live just as Paul did, by spreading the gospel in all situations and
with every aspect of our lives.

As a side note, this is an example of hyperbole in the Bible. “All the

rest” cannot literally mean everyone in any sense, but it can mean a large
number of people who came to visit him.

1:14 And most of the brothers, having become confident in the Lord by my
imprisonment , are much more bold to speak the word without fear.

The apostle notes that Christian there in Rome, who were apparently
afraid to speak of the gospel, drew strength from Paul’s own example. They
saw how Paul was in what should have been one of the most stressful times
of his life, yet he was still joyful and calm in the Lord (as evidenced by the
subject and language of this letter); they saw that God does not forsake his
own, and they were emboldened by this. Paul shares this news to his
Phillipian brothers as an occasion of joy, as they all rejoice in the fact that the
God’s good news is being spread even in Rome, the seat of Emperor Nero.

1:15 Some indeed preach Christ from envy and rivalry, but others from good will.

Apparently, some of the Christians in Rome were speaking of the

gospel with a genuine joy of spreading the word, spreading it “from good
will,” but others were not. These others were spreading the word of Christ
and Paul’s imprisonment as saying something along the lines of “Look at
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what this man’s Christ has got him! He’s in prison, and all for the Lord who
loves him so much.” Pay attention to that, for it will be the subject of the next
couple of verses.

1:16 The latter do it out of love, knowing that I am put here for the defense of the
gospel.

Paul seeks to note that those who spread the gospel “from good will”
do so from love, related since love was Paul’s previous subject. These were
unafraid to take a stand for Christ, even facing the dangers the Roman
Empire presented to Christians of the time.

1:17 The former proclaim Christ out of rivalry, not sincerely but thinking to afflict
me in my imprisonment.

The letter reveals that those who preached Christ from rivalry did so
with the intent of causing Paul harm in some way. For whatever reason, they
did not like Paul and/or Christ, yet spread the news of him anyway, thinking
this would somehow grieve or cause harm to Paul.

1:18 What then? Only that in every way, whether in pretense or in truth, Christ is
proclaimed, and in that I rejoice. Yes, and I will rejoice,

This is the most startling part of this section: even though Christ was
being proclaimed both by those who loved him and those who did not, Paul
was rejoicing. He was overjoyed that Jesus’ name was being spread, even
though some of those who did the spreading were insincere and did so in an
attempt to harm Paul. This is a totally unexpected response, for surely a
normal person would be upset that something as important as the news of
Christ was being spread by slanderers. Through this, Paul shows his great
strength in the Lord; he was happy with the spread of the gospel even
though some of those who were spreading it were seeking to smear Paul’s
own name.

1:19 for I know that through your prayers and the help of the Spirit of Jesus Christ
this will turn out for my deliverance,

Paul here clearly references the power of prayer. He says through the
help of the Phillipians’ prayers, something great will happen through the Holy
Spirit (the Spirit of Jesus Christ, referencing the Trinity).

The difficult part of this verse is when Paul talks about his
“deliverance,” because modern readers know that Paul is executed not long
after this imprisonment. However, with this knowledge the discerning reader
is able to better understand exactly what Paul is saying. Clearly, he cannot be
speaking of his physical deliverance from chains; therefore he must be
referencing something else. The key is to understand other parts of Scripture;
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namely, in this case, Romans 8:28 (“And we know that for those who love
God all things work together for good, for those who are called according to
his purpose”). Paul had a biblical hope (in the Bible, hope is not some fanciful
whimsy of what one wishes to happen, but a certainty that something will
happen) that God would work wonders through Paul’s imprisonment, which
again fits with his previously shown understanding of martyrdom. It is also
entirely possible that Paul was looking forward to death, when he would
finally begin to spend eternity in the presence of Christ. Bear this point in
mind, because will speak on it again in two verses.

1:20 as it is my eager expectation and hope that I will not be at all ashamed, but
that with full courage now as always Christ will be honored in my body,
whether by life or death.

The apostle demonstrates an understanding that his trial in Rome

could very well end in his death, and yet he is still filled with hope and “eager
expectation.” Again, this verse demonstrates an excellent knowledge of the
enigmas surrounding martyrs, enigmas that were only understood by the
secular world in relatively recent times (Martin Luther King Jr., Gandhi, the
Dalai Lama of the Vietnam War, the Lusitania of World War I, ect.). Paul’s
biblical hope is that Christ will receive glory through whatever becomes of
himself, no matter what that may be.

1:21 For to me to live Christ, and to die gain.

This very short sentence sums up the entirety of Paul’s outlook on life:
should he live, he gets to continue spreading the gospel of Christ; should he
die, he gets to be with Christ. To him and to any believer, it is a win-win
situation. This is the source of Paul’s hope, and this too should be the hope of
any and every follower of Christ. It is entirely possible to write whole sermons
and Bible studies centered around this one short verse, but for now the
discussion will be left brief, but do not miss the impact and the importance of
this verse.

1:22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall
choose I cannot tell.

Paul begins to expound on his previous resounding statement (v 21)

here in verse 22. He says that he loves to work for Christ (“fruitful labor”), as
too should any Christian. Yet Paul also feels a longing for the perfection of
God’s embrace after death, and he has difficulty deciding which he likes
more. This is further discussed in the next verse.

1:23 I am hard pressed between the two. My desire is to depart and be with Christ,
for that is far better,
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Paul takes a very personal aspect in his letter, and continues to explain
his deep dilemma. On the one hand, Paul’s deepest longing is to leave this
earth and go be with Christ, “for that is better,” (“far better” seems like a
tremendous understatement; perhaps “infinitely better” would be more apt).
On the other…well, Paul talks about that next verse.

1:24 but to remain in the flesh is more necessary on your account.

On the other hand, Paul feels the necessity of staying around for a
while longer to continue to strengthen and lead the early church. One can
almost hear the consternation in his writing as he considers this great
dilemma. Of course, Paul realizes that it is God’s will that will be done, and so
it is not as if he is considering taking his own life, for such would be a selfish
act of his own will as opposed to God’s.

1:25 Convinced of this, I know that I will remain and continue with you all, for your
progress and joy in the faith,

It seems that Paul had decided that he will remain for a time to
continue helping the early church. Specifically, he was to help them in their
“joy and in the faith,” as he had been doing all through this epistle and as he
will continue to do throughout the rest of the letter.

This verse leads to some small amount of controversy. Some hold that
this apparent change in expectation for Paul’s own fate shows that he has
received good news about his trial in between this verse and the last, while
others say that he already knew he would likely be released from this
imprisonment (and later reimprisoned and executed), and still others say he
simply knew he would continue to be held for a while, during which time he
can continue to lead from afar.

1:26 so that in me you may have ample cause to glory in Christ Jesus, because of
my coming to you again.

This particular verse appears to lend weight to the argument that Paul
was expecting release from this Roman imprisonment, and that he later
would be arrested again. It seems that Paul was thinking he would be freed
and that the Phillipians would then rejoice in the power of God for setting him
free.

1:27 Only let your manner of life be worthy of the gospel of Christ, so that whether
I come and see you or am absent, I may hear of you that you are standing
firm in one spirit, with one mind striving side by side for the faith of the
gospel,

Paul again returns to his cautionary writing, just in case he is indeed

killed at this trial. He asks for unity within the Phillipian church, for the church
 Clubb, 15

should be “striving with one mind, side by side for the faith of the gospel.”
Churches should be unified, within themselves and with other churches, in
the gospel itself. Petty differences such as worship style and meeting time
that are so often fought over are clearly not supported in here; in fact, they
are denounced. Paul will continue to speak on this subject of unity for the
next several verses.

1:28 and not frightened in anything by your opponents. This is a clear sign to
them of their destruction, but of your salvation, and that from God.

Paul here points out one of the counter-cultural mandates of the

church and of the individual believers. Rather than being frightened of their
opponents as most people would, Christians are to rest assured in their
salvation from God. In this way, lost souls will notice the strange fearlessness
among Christians, and those may become aware of their own impending
destruction and of the Christian’s salvation. Paul wants fearlessness; in
arguments, threats, and whatever else people can throw around; to be a
method of ministry.

1:29 For it has been granted to you that for the sake of Christ you should not only
believe in him but also suffer for his sake,

The apostle makes an important point in this verse. Followers of Christ

will not only believe in him, but also will suffer. It is an imperative fact; it
simply will happen. Paul speaks not only from other Scriptural evidence, but
from his own life experiences, since he not only was the subject of such
suffering but also the cause of it (while he was still Saul). This is something
that every Christian needs to be prepared for, and Paul tells us to face such
opposition fearlessly, that we may glorify God in so doing.

1:30 engaged in the same conflict that you saw I had and now hear that I still
have.

Apparently, Paul wants to remind the Phillipians that the conflict he is

in now is the very same one he was been in before, probably from the very
beginning. Ultimately, it is all the same conflict: the domain of God and Christ
and love fighting against the domain of the Earth and Satan and selfishness.
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Chapter 2 of the Epistle to the Phillipians

2:1 So if there is any encouragement in Christ, any comfort from love, any
participation in the Spirit, any affection and sympathy,

2:2 complete my joy by being of the same mind, having the same love, being in
full accord and of one mind.

2:3 Do nothing from rivalry of conceit, but in humility count others more
significant than yourselves.

2:4 Let each of you look not only to his own interests, but also to the interests of
others.

2:5 Have this mind among yourselves, which is yours in Christ Jesus,

2:6 who, though he was in the form of God, did not count equality with God a
thing to be grasped,

2:7 but made himself nothing, taking the form of a servant, being born in the
likeness of men.

2:8 And being found in human form, he humbled himself by becoming obedient
to the point of death, even death on a cross.

2:9 Therefore God has highly exalted him and bestowed on him the name that is
above every name,

2:10 so that at the name of Jesus every knee should 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.

2:12 Therefore, my beloved, as you have always obeyed, so now, not only as in
my presence but much more in my absence, work out your own salvation
with fear and trembling,

2:13 for it is God who works in you, both to will and to work for his good pleasure.

2:14 Do all things without grumbling or questioning,

2:15 that you may be blameless and innocent, children of God without blemish in
the midst of a crooked and twisted generation, among whom you shine as
lights in the world,

2:16 holding fast to the word of life, so that in the day of Christ I may be proud
that I did not run in vain or labor in vain.

2:17 Even if I am to be poured out as a drink offering upon the sacrificial offering
of your faith, I am glad and rejoice with you all.
 Clubb, 17

2:18 Likewise you also should be glad and rejoice with me.

2:19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be
cheered by news of you.

2:20 For I have no one like him, who will be genuinely concerned for your welfare.

2:21 They all seek their own interests, not those of Jesus Christ.

2:22 But you know Timothy’s proven worth, how as a son with a father he has
served with me in the gospel.

2:23 I hope therefore to send him just as soon as I see how it will go with me,

2:24 and I trust in the Lord that shortly I myself will come also.

2:25 I have thought it necessary to send to you Epaphroditus my brother and

fellow worker and fellow soldier, and your messenger and minister to my
need,

2:26 for he has been longing for you all and has been distressed because you
heard that he was ill.

lest I should have sorrow upon sorrow.

2:27 Indeed he was ill, near to death. But God had mercy on him, and not only on
him but on me also,

2:28 I am the more eager to send him, therefore, that you may rejoice at seeing
him again, and that I

2:29 So receive him in the Lord with all joy, and honor such men,

2:30 for he nearly died for the work of Christ, risking his life to complete what was
lacking in your service to me.
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Chapter 2 of the Epistle to the Phillipians

2:1 So if there is any encouragement in Christ, any comfort from love, any
participation in the Spirit, any affection and sympathy,

As many commentators have been quick to say, the tense of the Greek
“if” statements are given as conditionals (true “if” statements), but the
answer is assumed to be positive. Other commentaries have said that these
“ifs” would be better understood as “since,” because the conditionals are
stated as facts. Therefore, Paul is saying more or less that since there is
“encouragement in Christ, comfort from love, participation in the Spirit,
affection and sympathy,” the things he has to say next should also exist just
as much as these do. Clearly he is using these facts to build up to his next
point.

2:2 complete my joy by being of the same mind, having the same love, being in
full accord and of one mind.

Just as Paul listed four realities in verse 1, so he gives four ways that
the church should be unified.

Paul here delivers the main thrust of his argument for the rest of this
section (vs. 1-11). He lists the previous statements, all obvious to one who
knows the Gospel of Jesus Christ, to give strength to his point here. Since
there is encouragement in Christ, ect., Paul says, then the church should
have “one mind,” “the same love,” and be in “full accord.” His message is
quite clear: because of its unity through Christ, the church should be unified
in thought and action. This message will be the focus of the next 9 verses,
showing how strongly Paul feels about this notion.

2:3 Do nothing from rivalry of conceit, but in humility count others more
significant than yourselves.

The commandment here is one to help the church maintain unity. By

not doing anything from rivalry or selfishness, the church can help maintain
the unity it should always have, and the key to avoiding this is humility. By
each individual of the church being truly humble, the church in turn will
become humble, and so will become unified.

According to Paul, the way to become humble is to “count others more

significant than yourselves.” It is important to note that counting other as
more significant to yourself does equate degrading yourself; Paul would
never endorse a doctrine of self-hate like this. Instead, Paul points out that
once a person believes that others are “more significant” then themselves,
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humility will flow out from that, and unity will in turn result. As Calvin notes,
“Vain-glory [conceit] means any glorying in the flesh; for what ground of
glorying have men in themselves that is not vanity?” 6 Kent also says “This
does not mean that we must have false or unrealistic views of our own gifts
as compared with those of others…What Paul means is that our consideration
for others must precede concern for ourselves.”7

2:4 Let each of you look not only to his own interests, but also to the interests of
others.

Again, Paul has a commandment to help the church achieve unity. This
time, he tells believers to hold to altruism: one should help others as much as
possible. By following this principle, the church will have believers always
helping each other before they help themselves, thereby causing everyone to
help everybody, leading directly to unity in action and thought.

Note that Paul is again not calling for neglecting oneself. As the “but
also” illustrates, Paul is calling for a view on need that includes not only one’s
own desires, but the desires of others. The apostle is not saying that one
should fail to tend to one’s own needs for the sake of others, but rather that
one should tend to others just as often as one tends to oneself.

2:5 Have this mind among yourselves, which is yours in Christ Jesus,

This is, more or less, Paul’s conclusion to his above list of

commandments. He summarizes all he’s said by simply saying “do this in
unity,” in effect. In other translations, the word “attitude” is used; given that,
it becomes apparent that Paul is imploring the Phillipian church to have an
attitude that imitates Christ’s. This verse also serves as a transition within the
section: Paul goes from giving his commandments to supporting them with
facts from the humility of Christ.

2:6 who, though he was in the form of God, did not count equality with God a
thing to be grasped,

Here Paul begins to support his commands with facts taken from the
life of Christ. The apostle brings attention to the general idea of Christ’s
humility, for He “did not count equality with God a thing to be grasped,” even
though He was God. Even though Christ had every reason to be caught up in
himself (indeed, He is the only one who had any reason), He still did not hold
onto his godhood. As the next verse illustrates, He became man.

Since “Christian” means “little Christ,” and since the Scripture is clear
that believers should imitate Christ in their conduct, as Paul well knows, he

6
Calvin, pg 52
7
Kent, pg 122
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draws attention to Christ’s humility here, pointing out that Christians should
live like this. And, as has already been stated, humility will lead to unity.

2:7 but made himself nothing, taking the form of a servant, being born in the
likeness of men.

In the previous verse, Paul stated how Christ let go of His godhood; in
this verse, he reminds us that he became as the lowest of the low, here on
Earth as a man. Paul’s point is that Christ went from living as God in all his
glory and splendor to being a man who was “despised and rejected by men; a
man of sorrows, and acquainted with grief…” (Isaiah 53:3). What better
example of humility could there possibly be? With that knowledge, Paul
indicates to his readers that they, too, should imitate Christ’s humility, which
will lead to unity.

2:8 And being found in human form, he humbled himself by becoming obedient
to the point of death, even death on a cross.

Again, Paul continues on his theme of humility. Though Christ was God,
and therefore omnipotent, he was obedient to the wishes of the Father,
wishes that lead to his beating, sorrow, grief, and eventual death. Paul
stresses the manner of that death: the cross.

A horrendous death it is, too; sufferers on a cross suffocate to death,

since their positioning forces them to arc themselves in order to a draw a
breath. When the man on the cross runs out of strength, he loses the ability
to breath, and so suffocates. Christ knew exactly how painful such a death
would be, and yet he continued on following the wishes of the Father until he
suffered that exact fate. It is truly humbling that God would die in a such a
painful manner, especially since it was entirely within his power to end it at
any moment.

As a side note, it is a unique quality of the true God that he turns the
strangest things to His kingdom. The cross, for example, was one of the most
dreaded symbols of Christ’s day. It represented the most shameful, painful
death possible under the Roman law. Yet, through the action of God, that
same symbol has become a symbol of hope and an assurance of what was
done and has yet to be done. Truly God uses the most unlikely of things for
His own glory.

2:9 Therefore God has highly exalted him and bestowed on him the name that is
above every name,

Since Christ was humble even to death, God glorified Him with “the
name that is above every name,” glorifying Him with the most glorious of
glories. Paul here continues the story of Christ’s life, showing his readers
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what He received when He was as humble as He was. His point is transitive:

because Christ was exalted for his humility, and since Christians are
supposed to be humble, so too will Christians will be rewarded for humility.
This is not, of course, a special reword in heaven; rather, heaven is the
reward. When one accepts the gift of heaven, one also accepts the Holy
Spirit, and the Spirit will lead the individual to be like Christ.

This verse also represents another transition within the section. Paul’s
focus shifts from commanding humility in the church to the story of Christ,
using that story as supporting facts for his command.

2:10 so that at the name of Jesus every knee should bow, in heaven and on earth
and under the earth,

Again, Paul continues the story of Jesus, using it as a supporting fact

for his command. His point remains the same, but now he continues on in the
New Testament story to give weight to his point.

The reference here is, of course, to the Revelation account. In the end
times, all will know Jesus as the Lord he is; those “in heaven” (believers),
those “on earth” (those still alive at this time), and those “under the earth”
(unbelievers). Of course, not all will be saved, but all will realize exactly who
Christ is.

2:11 and every tongue confess that Jesus Christ is Lord, to the glory of God the
Father.

Again, during the end times all will know “that Jesus Christ is Lord,”
and all tongues confessing this will bring glory to God the Father. It is
noteworthy that all tongues will bring glory to God, even the tongues of
demons and unbelievers. God will be glorified as He deserves to be, says Paul
(and John, in Revelation).

This verse marks the end of the “Parabolic Statement,” which includes
all the verses between and including 5 through 11. This section is so called
because it includes the entire New Testament story in a mere 6 verses. “The
Gospel in Thirty Seconds,” or something like that in modern catchy titling.

2:12 Therefore, my beloved, as you have always obeyed, so now, not only as in
my presence but much more in my absence, work out your own salvation
with fear and trembling,

Paul marks this particular request as a personal one, from one mature
Christian to other Christians, by adding the clause “my beloved.” He uses this
to make this commandment seem quite personal, so that his readers will
understand this one is not a chastisement but something that Christians
should be working on always. These two words mark it as a commandment
 Clubb, 22

not written to call out the Philippians for something they were doing, but
simply a friendly reminder, almost. He also mark it like this with the reminder
“as you have always obeyed.” He is reinforcing, not rebuking.

The commandment itself is for the Philippians to “work out your own
salvation with fear and trembling.” This is saying that the believers should
continue to live regenerated lives as granted by their salvation, and they
should do so in awe of the power of God to grant such lives. Living in such a
manner is simply what every Christian is called to do once they become
Christian, and Paul reinforces that fact here.

2:13 for it is God who works in you, both to will and to work for his good pleasure.

Again, Paul reinforces the fact that Christians are to live regenerated
lives empowered by the Holy Spirit, who “works in you.” The work of the
Spirit through the lives of Christians is “for [God’s] good pleasure,” which
indeed is the entire meaning of life, as Solomon discovered and recorded in
Ecclesiastes.

2:14 Do all things without grumbling or questioning,

Building on his previous sweeping commandment, Paul here begins to

give more specific commands for how Christians are to achieve that grand
commandment. In this particular command, he tells us not to whine. We are
not to “grumble or question,” but “do all things” without whining about them.
This particular commandment seems like one that is often conveniently
forgotten by Christians, because there are a very large number of “grumbling
and questioning” Christians. It is, quite simply, amazing how many and what
kind of arguments the body of Christ can get in with itself, and usually about
things that matter little, if at all. All this right after Paul gives a lengthy
discussion on why and how the church is to be unified.

2:15 that you may be blameless and innocent, children of God without blemish in
the midst of a crooked and twisted generation, among whom you shine as
lights in the world,

Again, one of Paul’s greatest aspects is demonstrated in this verse: he

explains why Christians should follow his commandment. By not “grumbling
and questioning,” believers will be “blameless and innocent.” Put simply,
following the commands of God will lead to purity.

This verse is also a great one for “being in the world but not of the
world.” Christians are called to be “lights in the world,” and they are to shine
brightly amidst “a crooked and twisted generation,” (for all generations are
twisted and crooked, not just the one of Paul’s time). By living Godly lives and
joyfully spreading the good news of Christ, Christians become lights that
 Clubb, 23

banish the darkness of this “twisted generation,” and that is what Paul
commands Christians to do here.

2:16 holding fast to the word of life, so that in the day of Christ I may be proud
that I did not run in vain or labor in vain.

Not only has Paul told his readers why they should listen to him, he
also explains how they can follow his teachings. He says that his readers
should “hold fast to the word of life,” which is naturally the Word of God. By
so doing, Christians will be able to follow his command to be “lights in the
world.” This clearly shows the importance of being grounded in the Word, for
without that there is no source of light to shine and no barrier to keep the
darkness from swallowing the light.

Paul says that “holding fast to the word of life” would show Paul, in the
day of Christ when all believers are in heaven, that his struggles on Earth had
lead to the growth of such lights, and he would proud be of this. This is the
pride one feels when their child learns how to walk on their own, or when the
child is able to live their own life without fear thanks to the teaching of his
parents. It is pride in God’s work through Paul, not pride in Paul’s work
through Paul.

2:17 Even if I am to be poured out as a drink offering upon the sacrificial offering
of your faith, I am glad and rejoice with you all.

Here Paul harkens back to his uncertainty of his fate that he spoke of
at the end of chapter 1. This time he uses a metaphor of himself as an
offering to God on an altar. Offerings were made to please God, since one
would take some of what he perceived as his own and offer it to God. Paul
realizes that he would simply be giving God what is already God’s by dying. If
this should happen, Paul is still glad and he is still rejoicing. Truly, the joy of
the Lord had indeed filled Paul far past overflowing.

2:18 Likewise you also should be glad and rejoice with me.

The overflowing of Paul’s joy from God is even commanded here. Even
if Paul’s life should be “poured out as a drink offering,” the Philippians should
still rejoice with Paul, for he was finally going to see his Lord.

Truly, there is much to be said about this verse, but it is best said in
few words.

2:19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be
cheered by news of you.

We see again a mention of Timothy here, who Paul apparently wanted

to send back to Philippi to personally gather news to bring back to Paul. Paul
 Clubb, 24

knew he would be “cheered by news of” the Philippians, for such was his joy
in the church there. This verse and the previous two are quite simply
abounding in the joy Paul was feeling during his imprisonment. This is a great
mark of Paul’s faith, because without the gospel Paul would have no reason
to rejoice in his imprisonment for any reason, yet he is still able to write this
letter that is packed with positively joyous words.

2:20 For I have no one like him, who will be genuinely concerned for your welfare.

This verse gives us a rare insight into a biblical character. Apparently

Paul considered Timothy among the best of his followers, because he would
be “genuinely concerned for your welfare.” Timothy’s empathy and concern
earned him Paul’s high honor; so too would any Christian’s empathy and
concern. The character of Timothy can be used to show what kind of concern
Christians should have for others, that being genuine concern, not concern
forced by religious doctrine and decree.

2:21 They all seek their own interests, not those of Jesus Christ.

The “they” in this verse seem somewhat ambiguous, since there is no

easily apparent group to reference as “they,” grammatically. Indeed, the
commentaries reveal some potential for confusion on this ambiguous “they.”
It is possible it references some in the Phillipian church, people around Paul in
Rome, other candidates for the trip to Phillipi, or some other group of people.
Given the context of this particular passage, a description of the upright
character of Timothy, it does seem best to suggest that the “they” talks
about those around Timothy, who may have refused to go on such a trip
because they sought their own interests instead of the interests of Jesus
Christ.

We can see in this verse how Timothy earned such high regard in the
eyes of Paul. We can also see how followers of Christ are supposed prioritize
their own interests in this verse.

2:22 But you know Timothy’s proven worth, how as a son with a father he has
served with me in the gospel.

Again, Paul gives the reader a rare insight into the character of
Timothy. In this verse, Paul claims that the relationship between Timothy and
himself was like that of a father and son, united both in family and in trade.
The trade of these two was that of the gospel, just as Jesus work with his
father as a carpenter. In most families of this time, the son would apprentice
under the father and take on whatever trade the father had; Paul gives an
analogy here in which Timothy is the practical son, apprenticing under Paul in
the trade of the gospel. This would be a strong analogy at the time, because
a system such as this inevitably leads to very strong father-son relationships.
 Clubb, 25

2:23 I hope therefore to send him just as soon as I see how it will go with me,

Paul spent the past four verses writing about the good character of
Timothy, and here he says that because of all this, he wants to be able to
send Timothy to the Phillipians. However, Paul was going to wait to do this
until he could see how his own trial would go in Rome. Perhaps Paul wanted
the comfort of having Timothy with him, or perhaps he wanted Timothy to
bring news of Paul’s trial with him when he left for Phillipi. The latter of these
two seems more likely, since Paul was not one to hinder the will of Christ with
his own desire for comfort; indeed, Paul would realize that Christ is comfort
enough, through any trial, and that no human relationship could even begin
to compare to comfort given by a relationship with Christ.

2:24 and I trust in the Lord that shortly I myself will come also.

The commentaries note that Paul’s confidence was “in the Lord.”
Apparently, Paul was fairly certain his trial would lead to his release, and his
confidence was rooted in the Lord. Given this, the commentaries say that
Paul was likely released from his imprisonment in Rome at this time, and
later he was imprisoned again before being executed. The commentaries feel
that Paul’s hope was likely realized.

2:25 I have thought it necessary to send to you Epaphroditus my brother and

fellow worker and fellow soldier, and your messenger and minister to my
need,

Here, Paul begins to explain why he sent Epaphroditus back to Phillipi,

and he will continue to explain this for the rest of the chapter. This particular
verse is very nice because of the beautiful images it gives of Christian work.
Paul and Epaphroditus were brothers in Christ, and so too were they “fellow
workers” in the work of the gospel, and “fellow soldiers” in the good battle for
the souls of people. Epaphroditus himself was the “messenger” of the
Phillipian church, bringing to them the words of God himself, and he was the
“minister to [Paul’s] need,” giving his services freely to another brother in
Christ as the need ran. All of these images appear elsewhere in Scripture (for
example, Ephesians 6 for the soldier images), but in this verse five of them
are united for one great list of how Christian should serve the Lord.

2:26 for he has been longing for you all and has been distressed because you
heard that he was ill.

Apparently, Epaphroditus has become ill, and the Phillipians had heard
this. Epaphroditus was upset because they were worried for him; he did not
want to cause them distress, and so he became distressed himself. The care
between these bodies is very evident in this particular synergism.
 Clubb, 26

2:27 Indeed he was ill, near to death. But God had mercy on him, and not only on
him but on me also, lest I should have sorrow upon sorrow.

It seems that Epaphroditus had become so ill he nearly died, and

recovered by the mercy of God alone. Paul also says that this mercy was on
him as well, because Paul would have been greatly sorry had Epaphroditus
died.

2:28 I am the more eager to send him, therefore, that you may rejoice at seeing
him again, and that I may be less anxious.

Paul had already said he wanted to send Epaphroditus because he was

missing his friends back in Macedonia, and he says here that he also wanted
to send him so that the Philippians would again be happy to be under his
tutelage. Having Epaphroditus safely back home would also ease Paul’s own
anxiety.

2:29 So receive him in the Lord with all joy, and honor such men,

Paul commands the Philippians to welcome their pastor back not just
with human joy but also with joy in the Lord. They were to greet him with “all
joy” available to them, which is both normal human joy and superhuman joy
given by hope in Christ. This is a strong command to live with the joy of the
Lord, and it is to express itself in greeting such men as Epaphroditus.

2:30 for he nearly died for the work of Christ, risking his life to complete what was
lacking in your service to me.

Paul commands the Philippians to honor men such as their own pastor,
who “nearly died for the work of Christ.” It seems that this pastor had
contracted his nearly deadly illness directly for the work of Christ, likely
picking it up during his travels or as a result of the hard route between
Macedonia and Rome. They were to honor him for doing for them what they
simply could not, that is, being in Rome.
 Clubb, 27

Chapter 3 of the Epistle to the Philippians

3:1 Finally, my brothers, rejoice in the Lord. To write the same things to you is no
trouble to me and is safe for you.

3:2 Look out for the dogs, look out for the evildoers, look out for those who
mutilate the flesh.

3:3 For we are the real circumcision, who worship by the Spirit of God and glory
in Christ Jesus and put no confidence in the flesh –

3:4 though I myself have reason for confidence in the flesh also. If anyone else
thinks he has reason for confidence in the flesh, I have more:

3:5 circumcised on the eighth day, of the people of Israel, of the tribe of
Benjamin, a Hebrew of Hebrews, as the law, a Pharisee;

3:6 as to zeal, a persecutor of the church; as to righteousness, under the law

blameless.

3:7 But whatever I had, I counted as loss for the sake of Christ.

3:8 Indeed, I count everything as loss because of the surpassing worth of

knowing Christ Jesus my Lord. For his sake I have suffered for the loss of all
things and count them as rubbish, in order that I may gain Christ

3:9 and be found in him, not having a righteousness of my own that comes from
the law, but that

3:10 that I may know him and the power of his resurrection, and may share his
sufferings, becoming like him in his death,

3:11 that by any means possible I may attain the resurrection from the dead.

because Christ Jesus has made me his own.

3:12 Not that I have already obtained this or am already perfect, but I press on to
make it my own,

3:13 Brothers, I do not consider that I have made it my own. But one thing I do:
forgetting what lies behind and straining forward to what lies ahead

3:14 I press on toward the goal for the prize of the upward call of God in Christ
Jesus.

3:15 Let those of us who are mature think this way, and if in anything you think
otherwise, God will

3:16 Only let us hold true to what we have attained.

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3:17 Brothers, join in imitating me, and keep your eyes on those who walk
according to the example you have in us.

3:18 For many, of whom I have often told you and now tell you even with tears,
walk as enemies of

the cross of Christ.

3:19 Their end is destruction, their god is their belly, and they glory in their
shame, with minds set on earthly things.

3:20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus
Christ,

3:21 who will transform our lowly body to be like his glorious body, by the power
that enables him even to subject all things to himself.
 Clubb, 29

Chapter 3 of the Epistle to the Philippians

3:1 Finally, my brothers, rejoice in the Lord. To write the same things to you is no
trouble to me and is safe for you.

Again, Paul comes back to the theme of this entire book: joy. He had
just commanded the Philippians to have an outward expression of joy, and
here he outright commands them to be joyous in the Lord. Therefore, it is
quite literally a command for Christians to be joyous, and this joy is to come
from the gospel of Jesus Christ and his indwelling Spirit.

In the second sentence of this verse, Paul seems to be saying that he

is writing this command, and the command to follow, not because of some
failure on the part of the Philippians, but it hurts no one to hear these things
again.

3:2 Look out for the dogs, look out for the evildoers, look out for those who
mutilate the flesh.

This is fairly straight-forward. Paul wants Christians to be wary of

various kinds of evildoers, for they are still dangerous. “Those who mutilate
the flesh,” when combined with Paul’s subject of the next nine verses, does
seem to be speaking against a specific sin, in this case boasting in the flesh.

3:3 For we are the real circumcision, who worship by the Spirit of God and glory
in Christ Jesus and put no confidence in the flesh –

Again, Paul begins a good discussion on boasting in the flesh. He even

claims that Christians “are the real circumcision,” saying that Christians are
the true heritage of God, no longer just the circumcised Jews. Christ-followers
are the heritage of God because of the Holy Spirit by which we worship and
the glory of Christ Jesus, who is the Son of God.

The apostle makes a strong point by saying Christians “put no

confidence in the flesh.” All of a Christian’s joy, boasting, indeed their entire
lives are to come from God, not from the flesh that betrays so readily and so
easily. To have confidence in anything else is terrible folly, and indeed is the
very folly that makes the world as it is. Failure to have all confidence in the
Lord creates all the problems of the world.

3:4 though I myself have reason for confidence in the flesh also. If anyone else
thinks he has reason for confidence in the flesh, I have more:

Paul even says that he is far from immune to this folly, for his own
history should lead him to have the greatest confidence in his own self, more
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so than any other person. He even expressly says he has more reason for
confidence than anyone else, and he proceeds to give all these reasons in the
next two verses.

3:5 circumcised on the eighth day, of the people of Israel, of the tribe of
Benjamin, a Hebrew of Hebrews, as the law, a Pharisee;

Paul give his readers an exhaustive list of all his titles in this verse. He
was a proper Jew, and of the prestigious tribe of Benjamin. He was a “Hebrew
of Hebrews,” for he was the epitome of what a Jew was supposed to be,
under the law. Indeed, he was even a Pharisee, one of the Jewish leaders of
the time. He was an enforcer and student of the law, and one who held
considerable political, social, and religious power. Paul, when he was still the
man called Saul, was a great pillar of might. His previous claim, that he was
more reason for confidence in himself than anyone else, does seem quite
valid given this, because here Paul clearly shows his great power and
prestige. Yet he is still not done with his list.

3:6 as to zeal, a persecutor of the church; as to righteousness, under the law

blameless.

Here Paul lists his prestige by actions. He was a zealous enemy of the
church, hunting down all who would dare call themselves followers of Christ.
He was perfect under the law, blameless and without stain (under the law
being key here, for not even Paul was above his basic sinful nature).

Hardly could anyone have more reason for confidence in the flesh
given either of these two lists, by the pre-Christ way of thinking, and Paul
gives two such lists. His claim from verse 4 does indeed seem quite valid,
given these two lists.

3:7 But whatever I had, I counted as loss for the sake of Christ.

Here is the shocker of those lists: Paul counted all those things as loss.
He counted them more than nothing; they were loss to him. To him, they took
away from what really matters, and he would just as soon have none of that.
He will expound further on this in the next verse.

3:8 Indeed, I count everything as loss because of the surpassing worth of

knowing Christ Jesus my Lord. For his sake I have suffered for the loss of all
things and count them as rubbish, in order that I may gain Christ

The reason he would have none of his prestige is because it simply

does not compare to the glory of having a personal relationship with God
himself. Everything that has happened to him, both the good and the
apparently bad, he counts as rubbish, as trash to be discarded and ignored,
simply because the glory of Christ the Savior is so great that nothing can
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even begin to compare. For the sake of Christ, Paul suffered enormously, and
indeed lost everything he had, but he gained Christ from it, and he would
never do it any other way. This harkens back to Jesus’ teachings, that
whoever does not leave behind everything he had could never be a follower
of Jesus. Paul offers himself as a great example of this, and his point does
stand quite well. None could have greater reason for earthly confidence then
Paul, and yet he still counts everything he had as loss. What great humility he
shows!

3:9 and be found in him, not having a righteousness of my own that comes from
the law, but that which comes through faith in Christ, the righteousness from
God that depends on faith –

By attaining Christ, Paul gains a righteousness that comes through

faith in Christ alone. Paul desires this righteousness far more than he desires
a righteousness that comes from his own strivings under the law, because he
knows that such attempts are futile. He knows that righteousness comes only
through the gospel of Jesus Christ, and that gospel can only be accepted by
faith in the work of the God on the cross.

3:10 that I may know him and the power of his resurrection, and may share his
sufferings, becoming like him in his death,

By having faith in Christ, Paul sentences himself to death, just as Christ

died, and he is born again as a new creation with the Spirit of God. The
apostle becomes like Christ in death in this manner, as does anyone who
says goodbye to themselves to become like Christ. Paul desires to share
Christ’s sufferings, because he knows that such things will be used for the
glory of God, as he stated earlier in this epistle.

3:11 that by any means possible I may attain the resurrection from the dead.

Paul so intensely desires the resurrection that he is willing to go to any

means necessary to attain it, and he said in his previous verse that he goes
all the way to death of himself, just as Christ did. This truly does reflect the
exact extent of commitment that God demands to gain the righteousness
that is found in faith in Christ alone. That faith is an offer open to everyone,
but it is has a hefty price tag. That said, the price is well worth paying, and is
actually far better for the individual in the long run, because of the
resurrection they attain and the joy that becomes available to them, to
mention just a few of the enormous things that the gospel of Christ offers to
everyone who accepts it.

3:12 Not that I have already obtained this or am already perfect, but I press on to
make it my own, because Christ Jesus has made me his own.
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The point is clear here: Paul does not claim to have already become
perfect in Christ. He knows of the perfection he will be in when he is
resurrected, but he does not claim to have already become perfect.
Nonetheless, he constantly strives to be as perfect as he can be, because
doing so gives glory to God, and he does this because God has made him his
own. God died for Paul, and so Paul seeks to give glory to the one for died for
him. As has already been stated, Paul offers himself as an example of many
things, including the way Christians should live their lives, and this is one of
the examples he gives.

3:13 Brothers, I do not consider that I have made it my own. But one thing I do:
forgetting what lies behind and straining forward to what lies ahead

Again, Paul does not consider himself to have already attained the
perfection he will have in the resurrection. He knows that he is far from
perfect and that he will never be perfect until God’s work in him is completed
on the day of the Lord. But he does forget all his follies of the past, and
instead focuses on what lies ahead.

This is truly a great message for all Christians. We are not to let our
past mistakes and grievances hinder us from striving to give glory to God.
Instead, we are to focus on the perfection we will have in Christ. When we do
sin, we are to repent of it, and move on. It is a sin to dwell on the past, to
focus on what we have done wrong, because looking back like that hinders us
from giving glory to God, which is indeed the meaning of life. Truly, this is a
great verse for reassurance on the forgiveness of sins, because God
commands us to forget them (not as in put them out of our minds, but to
cease focusing on them instead of focusing on God) and keep going.

3:14 I press on toward the goal for the prize of the upward call of God in Christ
Jesus.

Here Paul clarifies what he is striving for. He presses on for the goal of
the “upward call of God,” when he will finally be called to perfection in
heaven and when he will eternally dwell in the presence of Christ. This should
be the focus of every Christian’s life, because focusing on this will cause all
other aspects of the Christian’s life to fall into place with the will of God, for
this is itself the will of God.

3:15 Let those of us who are mature think this way, and if in anything you think
otherwise, God will reveal that also to you.

Mature Christians are to think like this, and if anyone fails to do so,
God promises he will show us our failure. This could very well be called the
key to living the life of a mature Christians: focusing on what lies ahead, and
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forgetting what lies behind. This will indeed cause all things to call into place,
and God promises he will help keep us on this path.

3:16 Only let us hold true to what we have attained.

The command is clearly evident and does not demand much

explanation: hold true to Christ. We have attained a relationship with God
himself, and we are to hold steadfast to that and let nothing hinder us from
that relationship. This is another of the keys to becoming a mature Christian.
By holding on to what we have, we will be able to focus on what we will
receive, and so all things will fall into place for the glory of God.

3:17 Brothers, join in imitating me, and keep your eyes on those who walk
according to the example you have in us.

Again, Paul offers himself as an example of Christian living. Imitate

Paul, and those who live their lives like Paul, and one will live a mature
Christian life. Christians are “little Christs,” after all, and so they are to
imitate the Christ who died for them, just as Paul does. By imitating Paul’s
life, one imitates the prime disciple of Christ, and so one imitates the life a
Christian should live.

3:18 For many, of whom I have often told you and now tell you even with tears,
walk as enemies of the cross of Christ.

We are to keep our eyes on Paul and those like him because we all
face many enemies (enemies for which we are to feel compassion for, as
evidenced by Paul’s tears for the destruction they are leading themselves to).
These enemies are still a danger to us, but by imitating Paul and focusing on
what lies ahead, we will find ourselves able to deal with them just as we
should. The enemies are capable of hindering us in our walk with the Lord,
but we still must have compassion for them and are even commanded to love
them and pray for them. By focusing on the glory of Christ as it will be
revealed in the resurrection, we will find ourselves strong enough in our walk
to remain steadfast (verse 16) and so not be hindered by them, and so be
able to have the compassion we have commanded to have for them.

3:19 Their end is destruction, their god is their belly, and they glory in their
shame, with minds set on earthly things.

Paul was crying for these enemies because their end is destruction.
They worship their own desires (their “belly”), they love where they are
(which is shameful because of the sin they love), and they focus entirely on
earthly things. These enemies focus on the temporal, sinful things of the
earth, but Christians are to focus on the eternal, holy perfection we are to
have in Christ, and so doing will allow Christians to change the focus of some
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of these enemies, so they too can focus on the perfection they will have once
they accept Christ into their lives.

3:20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus
Christ,

The “citizenship” business in this verse would have been important to

the Philippians, because the city of Philippi was as a Roman settlement in
Macedonia. Because of this, citizens of Philippi were granted Roman
citizenship, and they were intensely proud of this. This could have been the
earthly focus that Paul was primarily referencing in his discussion in the
previous verses, and it is possible that pride in this earthly thing had entered
the Philippian church, which could shed light on the context of the previous
discussion. Regardless, the message is timeless and it truly applies to all
Christians everywhere.

3:21 who will transform our lowly body to be like his glorious body, by the power
that enables him even to subject all things to himself.

Christ will give us a new body in the resurrection, and this body will be
one like Christ’s, which will be one of the glory he deserves. This is part of the
goal we are to be striving for.
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Chapter 4 of the Epistle to the Philippians

4:1 Therefore, my brothers, whom I love and long for, my joy and crown, stand
firm thus in the Lord, my beloved.

4:2 I entreat Euodia and I entreat Syntyche to agree in the Lord.

4:3 Yes, I ask you also, true companion, help these women, who have labored
side by side with me in the gospel together with Clement and the rest of my
fellow workers, whose names are in the book of life.

4:4 Rejoice in the Lord always; again I will say, Rejoice.

4:5 Let your reasonableness be known to everyone. The Lord is at hand;

4:6 do not be anxious about anything, but in everything by prayer and

supplication with thanksgiving let your requests be made known to God.

4:7 And the peace of God, which surpasses all understanding, will guard your
hearts and your minds in Christ Jesus.

4:8 Finally, brothers, whatever is true, whatever is honorable, whatever is just,

whatever is pure, whatever is lovely, whatever is commendable, if there is
any excellence, if there is anything worthy of praise, think about these things.

4:9 What you have learned and received and heard and seen in me – practice
these things, and the God of peace will be with you.

4:10 I rejoiced in the Lord greatly that now at length you have revived your
concern for me. You were indeed concerned for me, but you had no
opportunity.

4:11 Not that I am speaking of being in need, for I have learned in whatever
situation I am to be content.

4:12 I know how to be brought low, and I know how to abound. In any and every
circumstance, I have learned the secret of facing plenty and hunger,
abundance and need.

4:13 I can do all things through him who strengthens me.

4:14 Yet it was kind of you to share my trouble.

4:15 And you Philippians yourselves know that in the beginning of the gospel,
when I left Macedonia, no church entered into partnership with me in giving
and receiving, except you only.

4:16 Even in Thessalonica you sent me help for my needs once and again.

4:17 Not that I seek the gift, but I seek the fruit that increases to your credit.
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4:18 I have received full payment, and more. I am well supplied, having received
from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice
acceptable and pleasing to God.

4:19 And my God will supply every need of yours according to his riches in glory in
Christ Jesus.

4:20 To our God and Father be glory forever and ever. Amen.

4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you.

4:22 All the saints greet you, especially those of Caesar’s household.

4:23 The grace of the Lord Jesus Christ be with your spirit.
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Chapter 4 of the Epistle to the Philippians

4:1 Therefore, my brothers, whom I love and long for, my joy and crown, stand
firm thus in the Lord, my beloved.

The command in this verse harkens back to the command in 3:16,

commanding us both to “hold true to what we have attained” and to “stand
firm thus in the Lord,” both of which are very similar commands. Paul wants
to be very clear that we are to stand strong in the grace we have received
from the Lord, and that this is to be the foundation of our lives. By standing
firm on this, we will find ourselves standing on firm rock as opposed to the
shifting sand that is found by standing on anything else.

4:2 I entreat Euodia and I entreat Syntyche to agree in the Lord.

It seems that these women, Euodia and Syntyche, had been

disagreeing within the Philippian church. Given the message of unity Paul
gave in 2:1-11, it makes sense that he would point to a specific example of
this not occurring. He wants these to women to “agree in the Lord.” Their
salvation the grace they have received is the common bond between them,
and they should not be causing division when they are so united. So too does
to apply to all Christians of all times; we are to “agree in the Lord,” agree in
what we have in common, and not let our own desires hinder the mission of
God.

4:3 Yes, I ask you also, true companion, help these women, who have labored
side by side with me in the gospel together with Clement and the rest of my
fellow workers, whose names are in the book of life.

Apparently, these two women were indeed strong followers of Christ,

because they had “labored side by side” with Paul and other strong Christ-
followers, all of whom Paul has no doubt about their salvation, because their
“names are in the book of life.” It seems best to assume that these women
were true Christ-followers who had merely come to some small disagreement
and allowed that to grow larger than it should. Paul gently reminds them
exactly who they are, and commands them to return to the unity that the
body of Christ is supposed to have.

4:4 Rejoice in the Lord always; again I will say, Rejoice.

This is indeed the great command of this book: Rejoice. It is given all
throughout the book, and it even appears twice in this one verse. Paul wants
to be very clear indeed. We are to rejoice! Joy is to be the theme of our lives,
just as it was in Paul’s. We have attainted eternal life in joy with Christ, and
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so we are to allow that joy to flow into our lives and flow outward to every
aspect of everything we do. By allowing this to happen, all the other
commandments within this book will easily fall into place: by focusing on the
Lord, we attain joy, and then we become humble, and then unified, and
finally we will be able to struggle in the mission of God.

4:5 Let your reasonableness be known to everyone. The Lord is at hand;

Not only are we to be joyful, we are also to be reasonable. This means

we are not to be blindly closed-minded, but instead we are to be known as
being reasonable people. Paul was indeed a fan of reasoning, as evidenced in
Acts, and so we too are to be reasoning and reasonable people.

4:6 do not be anxious about anything, but in everything by prayer and

supplication with thanksgiving let your requests be made known to God.

This is a great commandment, and one that has found its way into the
life verses of many people. Not only are to be joyful and reasonable, we are
also to never be anxious! Paul says that with prayer, the Lord will take care of
his own, and so we are not to worry. These are all great commandments that
will lead to living a truly glorious life, and it should bring us all great joy that
we are not only allowed to live such lives, we are commanded to.

4:7 And the peace of God, which surpasses all understanding, will guard your
hearts and your minds in Christ Jesus.

By living joyously, by being reasonable, and by not worrying, Paul

promises us that we will find peace. This peace will not be an earthly peace;
it will a holy peace, one that makes no sense at all from an earthly
perspective. We can see this peace evident in Paul’s one life, when he was
able to write this letter focused on joy as he was preparing for his possible
execution. No earthly thing could have inspired such peace and joy, yet Paul
had them anyway, and it all because of the life he lived for Christ. God took
care of Paul and allowed him to have the peace and joy he commands, and so
too will take care of any and all of his own.

4:8 Finally, brothers, whatever is true, whatever is honorable, whatever is just,

whatever is pure, whatever is lovely, whatever is commendable, if there is
any excellence, if there is anything worthy of praise, think about these
things.

This structure reckons back to 2:1, in which Paul lists some things that
are obviously true and uses them to lend weight to his next point. Here, he
does the same thing, again to give strength to his next commandment, which
is simply going to be to think. He wants to think about all he’s said in this
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letter, and he uses all these truths to show us that we really should think
about these things.

4:9 What you have learned and received and heard and seen in me – practice
these things, and the God of peace will be with you.

Again, Paul commands us to copy him. By imitating Paul, we will find

ourselves imitating a Christ-like life, and then we will live lives that glorify
God, and when we glorify God, God will be with us. A great truth this is, that
the God who made all of everything would care enough to be with someone
who walks the earth for such a brief time.

4:10 I rejoiced in the Lord greatly that now at length you have revived your
concern for me. You were indeed concerned for me, but you had no
opportunity.

Paul was quite pleased, it seems, that the Philippians had enough
outward concern for him to send a gift to him. He knew that they were always
concerned, but that they simply had no chance to send him anything, but he
was still happy that they took the time to send him the gift they sent him.

4:11 Not that I am speaking of being in need, for I have learned in whatever
situation I am to be content.

Paul wants to be quite clear in the next couple verses that he is

thankful for the gift, but he wants to make sure everyone knows that he does
not consider anything totally necessary. He makes it clear that he can be
joyful in all situations, and so give glory to the Lord no matter what happens.
He wants to make sure his readers know that he was not seeking monetary
gifts, as a cult leader would, but rather that he was thankful that the gift was
given and that it would be used to glorify God. He does this to avoid
accusations of greed, because his work is not for his own glory (as a cult
leader’s is), but rather for the glory of God, and Paul is simply the instrument
of achieving that glory.

4:12 I know how to be brought low, and I know how to abound. In any and every
circumstance, I have learned the secret of facing plenty and hunger,
abundance and need.

This verse is still Paul trying to explain how he can be thankful for the
Philippian gift while not being greedy and not putting himself before the will
of God. He does go to great length to explain this, because he wants it to be
quite clear. In this one, he shares with his readers that he has discovered how
to face any and every situation and still maintain the joy he was discussing
previously. This great secret is shared in the next verse.

4:13 I can do all things through him who strengthens me.

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Paul’s secret is a simple one: Christ. Christ gives Paul the strength to
face everything, both the excessively good and the excessively bad. God
cares for his own, and he gives strength to his own, both to Paul and to
anyone who comes to Him.

4:14 Yet it was kind of you to share my trouble.

Here the apostle returns to his thanks. He has pointed out that he
knows how to survive through all situations, but he also wants to be clear
that he appreciates their gift. This verse simply clarifies that he was indeed
grateful for that gift, and he recognizes their kindness.

4:15 And you Philippians yourselves know that in the beginning of the gospel,
when I left Macedonia, no church entered into partnership with me in giving
and receiving, except you only.

This verse seems to explain part of the reason Paul likes the Philippian
church so much, as evidenced in the first chapter of this book. It seems that
this church was quick to partner with Paul in giving and receiving, and he was
ever thankful for that. It also seems that this church remained partnered with
him, and continued to be involved with Paul’s ministry even after he left
Macedonia, unique among all the churches of the time.

4:16 Even in Thessalonica you sent me help for my needs once and again.

Again, we can see one of the reasons why Paul so appreciated the
Philippian church. Even while Paul was away in a totally different area, the
believers of Philippi still sent help, and they did so more than once. It seems
that no other church bothered so, or if they did they did not do it as
consistently as Philippi did. Thus, we can see one of the ways that the
Philippian church earned Paul’s affection: by giving healthily to a worthy
ministry. This seems a good model for any and every church to follow with its
own charity.

4:17 Not that I seek the gift, but I seek the fruit that increases to your credit.

Here again, we can see Paul explaining how he can be so pleased with
a monetary gift and still not be struggling with the sin of greed. He
appreciated the gift because it was a fruit of, and led to an increase in,
spiritual maturity of the church. So charity as a sacrifice shows spiritual
maturity, and it also increases this same aspect. Not only that, but charity as
a sacrifice can lead to a growth in fruit somewhere else in the world, through
the ministry that very donation gives and also through the work of the
ministry that received the donation.
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4:18 I have received full payment, and more. I am well supplied, having received
from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice
acceptable and pleasing to God.

Paul says that this monetary gift of the Philippians allowed him to be
“well supplied;” they church had given him a “full payment.” He was saying
that this gift was enough for him, and he wanted to shift the focus from the
gift itself to the nature of the sacrifice. The apostle chose to focus on the fact
that the church had given a sacrifice of its own resources to help a fellow
soldier in the good battle, and this sacrifice itself was a “sacrifice acceptable
and pleasing to God.” Notice that the amount of the offering is never
clarified, other than that it was enough to make Paul “well supplied.” Rather,
the sacrifice was pleasing because it was indeed a sacrifice (also note that a
sacrifice is not a sacrifice if it just the ‘extras’ or what ‘can be spared;’ a
sacrifice is to cause sacrifice to achieve it). The church gave of its own
supplies, and that was the act that was a “fragrant offering” to God; the
sacrifice itself was the act that gave glory to God.

4:19 And my God will supply every need of yours according to his riches in glory in
Christ Jesus.

Paul promises that since the church had given of its resources, God will
supply their needs. The church had faith that the sacrifice it gave would be
used to glorify God, and they took a step of faith and gave a sacrifice to give
glory to God. Paul’s God is not a God to take such a sacrifice and leave those
who sacrificed unattended. Rather, He is a God that makes sure the church’s
needs are attended to.

4:20 To our God and Father be glory forever and ever. Amen.

This is a simple closing. Notice how Paul did not sign his letter with
“love,” or “sincerely,” but rather “To God be the glory forever and ever.” This
simple closing is yet another part of Paul’s writing that shows his devotion to
the God of mercy and grace.

4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you

In these closing statements, we can see the brotherhood of the early

church. They were greeting other, across great distances and without even
knowing exactly who all the people they were greeting were, and they were
greeting with joy based on the fact that they are indeed brothers.

4:22 All the saints greet you, especially those of Caesar’s household.

This second-to-last verse shows a triumph of Paul’s imprisonment.

While there, it appears he had managed to win converts from Caesar’s own
household; truly remarkable, given that the Caesar at the time was decidedly
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opposed to all things Christian. In this, we can see God’s great might, that he
was able to work through something so entirely unexpected as an
imprisonment to give glory to himself, for this is one of God’s favorite ways to
act, from the totally unexpected, and this can be seen in many of God’s
movings in the earth (for example, being born in a feeding trough and living
as a carpenter, neither of which are things that are expected for the God of
glory and both of which God used from his own great glory).

4:23 The grace of the Lord Jesus Christ be with your spirit.

Again, a final closing from Paul to the Philippians, and again this one
directly references Christ. We can see that Paul truly does everything he does
in Christ, even down to closing his letters.
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Bibliography
Calvin, John. Calvin's Commentaries, Volume XXI. Grand Rapids, MI: Baker Books,
2005.

Kent, Jr., Homer A and Frank E. (ed) Gaebelein. The Expositor's Bible Commentary.
Grand Rapids, MI: Zondervan, 1981.

Lightner, Robert P. The Bible Knowledge Commentary. Colorado Springs: Cook

Communications, 1983.