Philippians – Index

Below are the links to the various posts commenting on a certain section of Philippians:

Introductory Material
Introduction & Greetings (1.1-2)
Rejoicing in Prayer to God (1.3-11)
Rejoicing in Proclamation of the Gospel (1.12-18a)
Rejoicing in the Prospect of Glorification (1.18b-26)
Rejoicing in Participation in the Spirit (1.27-2.11)
Rejoicing in Purity Before God (2.12-18)
Special Study – Joy in Philippians
Rejoicing in Partnership for the Gospel (2.19-30)
Rejoicing in Pursuit of Growth (3.1-16)
Special Study – Perfection & Righteousness
Rejoicing in the Prize of Glory (3.17-4.1)
Rejoicing in Peace from God (4.2-9)
Rejoicing in the Paradox (4.10-19)
Rejoicing in Parting with Grace (4.20-23)

Rejoicing in Parting with Grace

Paul concludes this letter to his brethren with a final benediction and blessing (Philippians 4.20-23). It is similar to other farewells he gives in other books, but it does have some variations, especially not naming any saints either in the Philippian church or with him in Rome. It should be noted that he has named some among the Philippians earlier in the letter (4.2-4).

Glory (20)

God, the Father, gets all the glory.

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

To our God and Father: This is doxology. Out of the sure provision of the Father for His children (v.19) flows praise and adoration.

Be [the] glory forever and ever: Lit. into the ages of the ages. Eternal glory which is particular to God and eludes human understanding (cf. Psalm 113.4). Glory typically has to do with the beauty and perfection of God which makes Him worthy of praise.

Amen: So be it. “Sure and unquestionable!” (Muller 153).

Greetings (21-22)

Say “Hello” to everyone there; everyone here says “Hello.”

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

Greet every saint in Christ Jesus: All saints are “in Christ Jesus” and if we are in Christ Jesus we are saints. Gk haion, holy one(s), a Christian set apart from the world unto God for service, worship, etc. The individual and therefore persona nature of this request is seen in the language—”every saint.” As with the rest of the epistle, Paul is careful not to leave any out. Unlike other epistles, Paul does not specifically name any brothers or sisters in his final greetings, perhaps due to the possible factious environment among the Philippians.

The brothers…greet you: Fellow-Christians who are with Paul, no doubt serving him in his captivity. No doubt Timothy is in view here and also “most of the brothers” who have been emboldened by Paul’s example (see 1.14).

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

All the saints greet you: All those holy ones in the church in Rome where Paul is prisoner. None of these are named perhaps because neither the Roman Christians nor the Philippian Christians knew one another (Clarke). No doubt they did care and love one another (cf. Romans 12.10).

Especially those of Caesar’s household: Caesar, at the time of this writing, is Nero, a man described by some as “half beast and half devil.” He was a monster of iniquity, a sensual murderer who had turned the throne into a seat of filth. Yet even here people had heard and obeyed the gospel. No doubt there would have been moral (impure surroundings), spiritual (materialistic atmosphere), and physical (life was cheap in nihilistic culture) danger for them there. But they daily served as shining saints in the darkness (cf. 2.15). Caesar’s household refers not necessarily to the royal family, but the whole imperial establishment: palace officials, secretaries, treasurers, etc. though the family is certainly not excluded. Nevertheless, “Christianity penetrated right into the very centre (sic) of the Roman government…[and] had infiltrated even into the highest positions in the empire” (Barclay 107).

Grace (23)

A final expression of the favor of Christ upon their spirits.

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

The grace…your spirit: This epistle begins (1.2) and ends with God’s grace. The difference here is it is Christ’s unmerited favor which Paul invokes upon these Christians. The Philippians had sent their gifts to Paul. Paul, in a Roman prison, has only one gift to send them—a blessing of Christ’s grace. This grace reaches into the inner being of the church itself (“your spirit,” sing.). The truth of divine unmerited favor flowing into the body of Christ would serve as a capstone of joy in Christ’s church in Philippi. This is a typical ending for an epistle of Paul (see Gal 6.18; 1 Thess 5.28; 2 Thess 3.18; 2 Tim 4.22 (variant); Philemon 25; see also Eph 6.24; Col 4.18b; 1 Tim 6.21; Titus 3.15).

Rejoicing in the Paradox

Here in Philippians 4.10-19, scholars see some nuances here in the text as though Paul is embarrassed by the gift from the Philippians or is at least speaking somewhat reserved as he speaks of finances. There’s an uneasiness as Paul expresses thanks and presents his own contentedness.

Strength from Christ (10-13)

The secret to contentedness regardless of circumstances is realizing Christ’s strength is available to Christians.

¹⁰I 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.

I rejoiced in the Lord…concern for me: The cause for Paul’s joy was the Philippians’ active interest in him is once more in blossom and the manifestation of this in their monetary gift sent by way of Epaphroditus. As always, the Lord is both Source and Sustainer of joy.

You were…had no opportunity: The Philippians had desired to show their interest in Paul but had not had favorable circumstances to show it. Connected with “revived” (a horticultural term), the season was not right for their concern to blossom, though they always had Paul in mind and wanted to do something for him.

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

Not that I am speaking of being in need: As he is writing Paul is not presently lacking in supplies or was suffering want. Paul is “well supplied” (v.18) and…

For I have learned…to be content: When did Paul learn this lesson? Aorist tense seems to indicate a specific point in his past. In fact, some suggest that it was when he became a Christian that Paul learned this. “It broke upon him at his conversion” and his life the outworking of that lesson learned (Morris 178). Robertson suggests that Paul is “looking at his long experience as a unit.” It was “in the school of life” that Paul came to “know” (v.12) contentedness. Either way, Paul learned sufficiency for every situation is possible only in Christ (cf. v.13). He is not self-sufficient but God-sufficient. This is true contentedness.

¹²I 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.

I know…how to abound: Even as Christ “humbled himself” (2.8) so Paul has shared in humiliation, be it voluntary or forced upon him. Conversely, he has seen an overflow.

In any and every circumstance: Little, much, high, low, and everything in-between…

I have learned the secret: Gk memuemai, (perf. Pass), the root of which we get our English “mystery.” Paul came to eb instructed and is fully instructed (initiated) into the secret of facing life with contentedness, namely, that Christ’s strength is sufficient for every circumstance.

Facing plenty and hunger, abundance and need: cf. 2 Corinthians 6.4-10; 11.21-29

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

I can do all things through Him Who strengthens me: Lit. I have strength for all things. In every conceivable circumstance (v.12) the Lord empowers “me”  by His Spirit in the inner being to be adequate for the situation. Paul’s strength is wholly inadequate; he finds the strength for life and work in Him. Barnes says,  “It was not in any native ability which he had; not in any vigor of body or of mind; not in any power which there was in his own resolutions; it was in the strength that he derived from the Redeemer.” See 1 Timothy 1.12

Supply from the Church (14-19)

Fellowship in Christ ensures that all brethren have their needs met by the riches of God’s glory.

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

Yet it was kind of you to share in my trouble: Although in “all things” he is content and capable due to Christ, Paul does not want his brethren thinking their gift was not welcome or wanted. Indeed, they were joint fellowshipping (Gk sugkoinoneo, a compound of sun [with] and koinonia [fellowship]) with Paul in his affliction by means of the gift they sent. This, Paul says, was a good or beautiful thing.

¹⁵And 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.

And you…beginning of the gospel: cf. 1.5, when the gospel was first preached in Philippi and the church was established these brethren have been willing to help support Paul’s work. Lenski says Paul is remembering back about a decade.

When I left Macedonia: see Acts 17.14, he ends up in Athens (17.16-34).

No church…except you only: Paul’s modus operandi was not to burden churches with monetary support (1 Thessalonians 2.9; 2 Thessalonians 3.7-8). That’s why he worked as a tentmaker (Acts 18.3). He had the right to earn his living by the gospel (1 Corinthians 9.14; 2 Thessalonians 3.9), but did not avail himself of that right. Later the churches in Macedonia (which might include Thessalonica and Berea) sent him support so he could work with the Corinthians (2 Corinthians 11.8-9). However, at first it was only the Philippians who opened an account with Paul; other churches came along later.

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

Even in Thessalonica: Paul went there immediately following the establishment of the congregation in Philippi (Acts 17.1ff). No sooner has Paul left the city than the church in Philippi is sending him support for his apostolic work.

You sent me…once and again: Lit. “both once and twice” the Philippians sent Paul what was needed, supplies necessary to maintain his work. They supplied his needs not greeds.

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

Not that I seek the gift: Paul does not want to be misunderstood as though he is prodding the Philippians to send him more support. He is not wishing for a monetary or material gift.

But I seek the fruit that increases to your credit: Gk alla (strong contrast). Paul does desire  a spiritual increase of fruit in the account of the Philippians. Paul “desired that when they came to appear before God, they might reap the benefit of all the acts of kindness which they had shown him” (Barnes). See Proverbs 11.25

¹⁸I 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.

I have received full payment and more: Or I have more than enough. The generosity of the Philippians had more than met his needs.

I am well supplied: This continues the thought of Paul having all his physical needs met. He has had all his needs met and at the time of his writing his needs are still met (perf. Tense).

Having received…the gifts you sent: Mentioned earlier in the epistle (2.25-30), Epaphroditus once more enters the scene as the gift-bearer. He delivered the Philippians contribution.

A fragrant offering: The phrase “fragrant offering” or “sweet-smelling aroma” (NKJV) occurs often in the Old Testament in connection with sacrifices (e.g. Gen. 8.21; Exo. 29.18, 25, 41; Lev. 1.9, 13, 17; et al). “The true sweetness of [the burnt sacrifices] consisted in the spiritual condition of the persons bringing the sacrifice” (Lenski 896). The Philippians contribution was an act of worship, the scent of which rose to God in heaven and in which he took pleasure.

A sacrifice acceptable and pleasing to God: “Given to the servant of God, it is in truth offered to God himself” (Caffin 159). God received the gift through Paul (cf. Matthew 25.40). Through these allusions, Paul is essentially saying that what the Old Testament Jewish sacrifices performed at the temple were, the Philippians (New Testament church) gift is (cf. Hebrews 13.16). When Christ’s church gives to support ministry we engage in sacred sacrifice.

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

And my God will…in Christ Jesus: Even as Paul’s needs were met by them and with abundance so the Philippians’ “every need” would be met by God. In Paul’s case, God used the agency of the church to meet Paul’s need. How God would meet the needs of the Philippian Christians is not stated, though it makes no difference; Paul is emphatic that God will do it. Further, all (“every”) need would be met, indicating not only physical but also spiritual needs. And abundantly as well! It will be according to God’s “glorious riches in Christ Jesus.” Christ is both head over all things to the church (Ephesians 1.22) as well as the supplier of every spiritual blessing (Eph. 1.3). “In Him there is full provision for all the needs of God’s people” (Muller (152).

Rejoicing in Peace from God

As Paul nears the end of this epistle, he has some final exhortations concerning certain members of the Philippian congregation and for the members in general, especially pertaining to joy (4.2-9).

Peace in the Church (2-3)

Paul requests for the church to help two sisters agree in the Lord.

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

I entreat Euodia: a lady who is a member of the Philippian church whose name means “fragrance.” Unfortunately, it seems she is not spreading the fragrance of Christ since she is involved in a divisive dispute with her sister in Christ.

I entreat Syntyche: another female member whose name means “good luck.” Some suggest these ladies may have hosted (rival) house churches—one Jewish, the other Gentile. However, this is mere speculation for precious little is said about who exactly these women were. What we do know is that Paul earnestly pleads with these two women to…

Agree in the Lord: This is something which needs to characterize the entire Body of Christ (1.27; 2.2, 5). Employ the mind and think the same thing. Whatever it is that is causing this friction, bury it. Both are “in the Lord” and the double “entreat” may indicate both are at fault.

³Yes, 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.

Yes, I ask you also, true companion: or Syzygus (ESV footnote). Scholars differ over whether this is a proper name or not. Many ideas exist as to who this person is: Paul’s wife (though this is a masculine noun with masculine adjective), some leader among the Philippians, a husband or brother of the two ladies (Chrysostom), Timothy or Epaphroditus or Lydia (if not a proper name). The Philippians and the person himself knew who Paul meant.

Help these women: “Help” indicates that both the women will do their best to work for peace in addition to what “true companion” will do. Indeed, he merely joins work in progress.

Who have labored…the book of life: These women played a prominent role in the spread of the gospel in Philippi. In the face of opposition, the locked arms with the apostle and his co-workers and advanced the kingdom. Clement, someone known to the Philippians (why name him if they didn’t), could verify this. Indeed, Euodia and Syntyche have their names written in the book of life, “the roll of the citizens of the heavenly kingdom” (Caffin 156; see also, Ex 32.32; Dan 12.1; Rev 3.5; 13.8; 17.8; et al).

Peace from God (4-7)

All anxiety and worry is to be given to God in prayer so that God’s peace can permeate our entire life.

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

Rejoice in the Lord always: cf. 3.1; 1 Thess 5.16. Paul returns to the central theme of this epistle. Only “in the Lord” can people find true joy—Christ in us and we in Him. Since Christians have fellowship with God and God lives among and with us, joy abides with us as we keep these objective truths ever before us. It comes down to what we think (see 4.8).

Again I will say, rejoice: Paul “never wearies of repeating that holy joy is a chief Christian duty” (Caffin 156). “The purest, highest, truest joy is to fill the Christian life like sunshine” (Lenski 874). “I will” is future tense—this will be Paul’s constant theme in life.

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

Let your reasonableness…to everyone: or “gentleness” (NIV, NKJV). This is a characteristic of Christ (see 2 Cor 10.1). It is an attitude of gracious forbearance which does not insist upon it’s own rights or way. Refusing to retaliate when attacked is allowing the joy of the Lord to shine forth. “Everyone” indicates that more than just church is in view; non-Christians need to experience (root Gk ginosko) the magnanimity of Christians (cf. 2.15).

The Lord is at hand: Psa 119.151. Cf. 1 Cor 16.22 (“Maranatha”); James 5.8. Proximity or parousia? Either. God is present with His people, ever mindful of them as they live with gentleness toward all. Also, He is coming back one day and this should be a motive of our magnanimity. Further, His nearness promotes within the Christian the incentive to pray (v.6).

⁶do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.

Do not be anxious about anything: present imperative (command), “stop being anxious.” Worry “betrays a lack of trust in God’s care” (Martin 171).  Lit. the word means to have a divided mind, pulled in different directions. “Anything” (lit. nothing) means any man, any woman, anything (ex. Spouse, kids, job, health, bills, economy, etc.).

But in everything…known to God: “But” (Gk. Alla) is a sharp contrast. Not worry BUT prayer. “Prayer is the cure for care” (Spurgeon). “Everything” menas…everything. Develop the habit of referring all things, both great and small, to God in prayer. Four (4) prayer words: 1) prayer (Gk proseuche) is general invocation of God; 2) supplication (Gk deesei) is a request as a result of need; 3) thanksgiving (Gk eucharistias) springs from the remembrance of God’s goodness and mercy; 4) requests (Gk aitemata) are specific things asked for. We can talk to the cosmic sovereign Ruler of everything about everything.

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

And the peace of God…understanding: Here is the result attached of taking all things to God in prayer: He gives us His peace. The God of peace (v.9) gives peace; the Son left His peace (Jn 14.27); the Holy Spirit produces peace (Gal 5.22). The entire Godhead is at work to bring us peace which eludes the minds of natural men, but floods the mind of the spiritual.

Will guard…in Christ Jesus: “guard” is a military term which would conjure an idea familiar to the Philippians who lived in a garrisoned city. They were used to seeing Roman soldiers on guard. That is what the peace of God does to the hearts and minds of Christians (“in Christ”).

Peace of Mind (8-9)

Pondering and practicing things which bear the eight (8) characteristics listed will bring peace of mind to the Christian and invoke the presence of God.

⁸Finally, 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.

Finally, brothers: Paul seeks to conclude his letter to these Christians in Philippi. Some see a continuation of thought—if peace would abide then certain steps must be taken.

Whatever is true: as opposed to false. Things honest and in keeping with historical fact.

Whatever is honorable: or noble. Things of dignity, respect, and reverence.

Whatever is just: or right. Things that duty demands. Same word for righteous.

Whatever is pure: clean things, thoughts, words, deeds. Free from moral defect. Unmixed.

Whatever is lovely: used only here in the NT. Things pleasing, beautiful, or winsome.

Whatever is commendable: Things well spoken of and praiseworthy.

If there is any excellence: A word used by Peter (1 Pt 2.9; 2 Pt 1.3, 5) which seems to denote anything which the Philippians would find best and good morally.

If there is anything worthy of praise: anything generally or universally deserving praise. Anything which Paul might have missed but are morally excellent and praiseworthy…

Think about these things: NKJV “meditate on these things.” Present imperative. Reflect upon these virtues and allow them to shape your conduct. Keep on thinking about these things with logic and in detail. Give careful attention and study to them. “Let these be the considerations which guide your thoughts and direct your motives” (Caffin 157-158).

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

What you have…in me: Cf. 1 Cor 11.1. Paul had lived among these brethren for a short time but his example lingered in their minds. They had been taught both formally and informally; the traditions had been passed on; they had heard his preaching; they had witnessed his life.

Practice these things: present imperative. From contemplation to transformation. Reflection should produce a response. The Philippians were to put into action the pattern Paul had given in his words and deeds. These things should comprise their habitual practice (career).

And the God of peace will be with you: God lives among people who are holy in thought and holy in lifestyle.  Herein lies the incentive to ponder and practice holiness. Not just His peace, but God Himself “will be with you.”

Rejoicing in the Prize of Glory

There apparently were some (“the enemies”) who might have charged that the standard of conduct was not clear. So Paul responds to these with a living pattern of behavior by which their lives could be formed and fashioned. Imitation of this apostolic example assures Christians of their citizenship in heaven and the coming resurrection. This is Paul’s main point in 3.17-4.1 of Philippians.

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

Brothers: fellow Christians in Philippi who are citizens of the heavenly kingdom (v.20).

Join in imitating me: as Paul imitates Christ (1 Cor 11.1). Or this imperative is a call for the Philippians to be fellow imitators of Christ or God (cf. Eph 5.1).

And keep your eyes…in us: “keep your eyes on” (Gk skopeite) is to scope them out. Fix your eyes on them and pay attention; observe, contemplate. There is a metaphor change from the Christian life being compared to a race to now a walk. Watch those who daily tread the Christian path of life. The “example” (Gk tupon), either imprint or image, is the Philippians (“have,” present tense) in “us.” Who? Certainly Paul, Timothy, Epaphroditus contextually speaking. In a more general sense, the apostolic college at large.

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

For many…walk as [the] enemies of the cross of Christ: No definite number is given and very little is said about their manner of life. But that they tread an unchristian path of life is evident by their conduct. These enemies have given themselves over to their evil passions, evading the obligations Christ’s death lays upon them concerning holiness. They are therefore hostile to the cause of Christ though they move around in Christian circles.

Of whom…with tears: “I have often told you” is past tense. This is not news to the church in Philippi. Paul had constantly warned them of the erroneous enemies among or around them. Through tear laden eyes Paul acknowledges that even as he writes they are still enemies. “So true is his sympathy, so deep his care for all men.” – Chrysostom

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

Their end [is] destruction: The destiny of these “many” enemies is destruction for they have cut themselves from salvation in Christ. “They have no prospect except the doom which awaits unsaved humanity” (Martin 161).  “Destruction” is the same word found in 1.28. Lenski says, “The word never means annihilation as has, in view of the translation ‘destruction,’ been claimed by those who attempt to abolish hell.”  It does mean the loss of eternal life unto eternal misery and death. It is the kind of ruination that would happen to a sunk ship.

Their god [is] their belly: Elsewhere Paul speaks of those who “serve…their own belly” to describe divisive brethren who must be avoided (Rom 16.18). Perhaps here the Judaizers are in mind who by their regulations regarding clean/unclean food and “Taste not—touch not” doctrines (cf. Col 2.21) were literally serving their belly while causing dissension in the church

They glory in their shame: Glory, in the Bible is often used of God and in this case answers to “god” in the previous phrase. “Their shame” are their evil practices. This seem to be an allusion to Hosea 4.7 where shame is a “devastating caricature of false gods” (Martin 161). So their sensuality, carnality, all-around earthly-mindedness is condemned.

With minds set on earthly things: All of the preceding is merely indicative that the enemies of the cross of Christ are living their life without a thought of eternity. Their attentions and affections are given over to on a continual basis (present tense) to earthly things. Further, their conduct carries out what they have their minds set on. “It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts” (Barnes).

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

But our citizenship is in heaven: present tense. It exists there now, therefore, we are even now enjoying the benefits of being kingdom citizens. Though Paul was a Roman citizen and leveraged that privilege to his advantage (Acts 16.38; 22.25-29); though the Philippians, by virtue of the fact that they lived in a Roman colony, enjoyed the rights and privileges of citizenship—Christians are citizens of a kingdom not of this world (John 18.36). “Our” citizenship is above which requires certain behavior (cf. 1.27) stands in contrast to those who have their “minds set on earthly things” (v.19). Christians are  looking toward the imperial city of Christ. All we have is in the heavens: our Savior, our city, whatever a man can name (Chrysostom).

And from it…Lord Jesus Christ: this waiting is appropriate behavior of the kingdom citizen. Eager expectation of the imminent return of Christ is the normal attitude of the Christian.  Even as right now our citizenship is in heaven, we are also presently waiting for Him who will deliver us from this world to our home. While Christians are saved in the present there is yet a future full and final realization of salvation to come.

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

Who will transform: the root for “transform” is the word we get our English words “scheme” and “schematic” (Gk metaschematisei). A scheme is a plan or design. In this case, coupled with the prefix, the original design is changed .

Our lowly body…glorious body: lit. our body of humiliation, which refers to our present mortal, carnal, broken by sin, subject to pain, destruction, and death body.  This body will be changed to be  like (lit.) the body of His glory. This refers to an immortal, spiritual, heavenly, indestructible, undying body. Whether dead or alive at the time of Christ’s return, “we shall all be changed” (1 Cor 15.51). This new body will be suitable for life in the afterlife and to associate with Christ in His glory.

By the power…to himself: How much power does Christ have? Plenty, and then some. His power enables Him to bring under firm control everything—the cosmos, angels, demons, Satan, death, hell. The whole universe and beyond. “Nothing is to hard for you” (Jer 32.17). “If anyone doubts the power of Christ to do this transformation, Paul replies the he has power ‘even to subject all things unto himself’” (Robertson).

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

Therefore: This is the conclusion of the third chapter (cf. 2.12). In light of the foregoing…

My brothers: fellow citizens of the kingdom of Christ, born again into that kingdom (Jn 3.3,5)

Whom I love and long for: a few words later they are also “my beloved.”  No other congregation associated with Paul is referred to in this manner. “Paul lets all his love, all his joy in the Philippians, all his pride in them, speak at once” (Lenski). It his love and affection for these brethren which should act as motivation to carry out what he commands.

My joy and crown: As noted, joy runs throughout this epistle. These brethren had been nothing but a joy to Paul. Further, their steadfastness would indicate he had not “run in vain” but had run and won the victors crown (Gk stephanos).

Stand firm thus in the Lord: This is an admonition oft repeated by Paul (1 Cor 16.13; Gal 5.1; 2 Thess 2.15). Earlier in the epistle, Paul said of his brethren that they are “standing firm in one spirit” (1.27). This is further behavior becoming citizens of the kingdom of Christ. Here, the call is to stand “in the Lord” as opposed to outside of the Lord like the enemies of the cross would. Since our citizenship is “in [the] heavens” Christians must keep standing (present imperative), unmoved by the errors and attacks of enemies and the defection of the panicked.

Special Study – Savior

The word “Savior” appears 24 times in the New Testament. Interestingly, Paul only refers to Jesus as “Savior” about nine (9) times in all his epistles (Eph 5.23; Phil 3.20; 1 Tim 1.1; 2.3; 4.10; 2 Tim 1.10; Titus 1.3, 4; 2.10, 13; 3.4, 6). Some argue he uses the term infrequently because gods and even the emperor were referred to as “saviors.” By comparison, John refers to Jesus as Savior only twice (Jn 4.42; 1 Jn 4.14) and Luke only 4 times (Luke 1.47; 2.11; Acts 5.31; 13.23). Arguably, Paul uses it more than all other New Testament writers.

Special Study – Perfection & Righteousness

Special Study—Perfection

“The biblical idea of perfection is of a state of ideal wholeness or completion, in which any disabilities, shortcomings or defects that may have existed have been eliminated or left behind” (J.I. Packer in The New Bible Dictionary). When applied to God, it speaks of God being  complete in Himself, lacking nothing, and without flaw. Thus, God becomes the basis or standard by which all other perfection is measured (cf. Matt 5.48). God is absolute perfection.

When Paul speaks of perfection (Gk from teleioo) in Philippians 3.12, 15, he is obviously not saying that he is absolutely perfect as God is absolutely perfect. The reference to the “resurrection of the dead” in v.11 hints at the fact that Paul looks forward to absolute perfection in the future, though now, in the flesh, he is not “already perfect.” In this single verse, Muller (122-123) says Paul is dismissing three erroneous concepts of perfection:

1) Self-righteous perfectionism—the claim that one has arrived and is already perfect.

2) Self-sufficient semi-perfectionism—though not yet entirely perfect, one has attained much already and is perfect to an extent.

3) Indolent imperfectionism—conscious of the “not yet” but gives in to the sinful desires of flesh with no pursuit of holiness.

However, just a few verses later, he speaks of “those of us who are perfect (Gk teleioi).” Once again, Muller says Paul is speaking “not of ethical perfection, but of perfection in principle” (125). It is similar to how Paul to describes the Corinthian brethren (1 Cor 1.2) as “sanctified” and “saints” despite their being engrossed in several sinful practices. Though their ethical practice needed correction, in principle they were holy (set apart) unto God. Another way of understanding Paul’s use of teleioi is to connect it with what he says in 1 Corinthains 14.20: “in your thinking be mature (Gk teleioi).” Therefore, this has to do with spiritual maturity and readiness to apprehend things divine. Some believe there may have been a self-righteous group which saw themselves as superior to their brethren, as perfect. Paul “is opposing a relative and progressive ‘perfection’ which he expects of every Christian to the impossible claim of final perfection which must ever be future while we are still on earth” (Martin 152).

Special Study—Righteousness

Paul speaks of “a righteousness of my own that comes from the law” which stands juxtaposed with “the righteousness from God that depends on faith” and is the righteousness “which comes through faith in Christ” (3.9). The former speaks to man seeking right relationship and standing with God through conformity to the demands and obligations of the will of God. The latter is God achieving right relationship between God and man through Jesus Christ. Man attains to that right standing in his obedience to the gospel, namely, denial of self, belief in Christ, and the obedience of faith in immersion where we are put into Christ (Rom 6.3) and we put on Christ (Gal 3.27).

Righteousness is also “holy and upright living, in accordance with God’s standard” (New Illustrated Bible Dictionary 1089). Indeed, John says, “Whoever practices righteousness is righteous, as He is righteous” (1 John 3.7). So there are acts of righteousness which Christians are to pursue and put into practice. However, these righteous deeds must never be viewed as a means to gain right standing with God. Christ Jesus, by His perfect obedience, brings us that right relationship and we live accordingly.

Christ’s Righteousness

We are declared righteous by obedient faith in Jesus and His completed work of atonement.

Practice Righteousness

In light of right relationship with God based upon Christ’s finished work, we live upright and holy according to the Word.

Paul makes it clear that Christ’s righteousness cannot be acquired by human effort in commandment keeping or inherent virtue. Thus, the righteousness from God is a gift from God to the Christian in Christ Jesus. The medium or vehicle by which this righteousness is accepted by man is obedient faith. This new and true relationship between the believer and God involves a new moral standing and a new moral standard to be upheld and championed in the life of the Christian. Further, from this new union with God in Christ comes the impetus and motivation for holy living. God has dealt with not only sin but the consequences of sin I Christ on the cross freeing the Christian to pursue upright and godly living. God makes us righteous through Christ; we, having been declared righteous, will do what is righteous.

Rejoicing in Pursuit of Growth

After writing about a couple of brothers who have rendered invaluable service to him (2.19ff), Paul turns his attention toward those Judaizing teachers who threaten the faith of the Philippians (3.1-16).

Rejoice in the Lord (3.1)

Once more Paul exhorts his brothers to celebrate and be glad in the Lord.

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

Finally, my brother: this phrase can also be translated “furthermore.” Paul is not attempting to wrap up the epistle, but commence a warning. This is distinct from 4.8 where he concludes

Rejoice in [the] Lord: A common theme throughout this epistle (2.18; 4.4; cf. 1.4, 25). The command can only be fulfilled in the Lord—Christians in Him and He in us.

To write…safe for you: To repeat himself concerning Christian joy does not bother Paul and for his brethren it will free them from danger. What kind of danger?

Reprove the Lawbreaker (3.2-4a)

Paul warns his brethren about Judaizing teachers and reminds them they are the true Israel.

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

Look out: Beware! Repeated thrice for emphasis and urgency. Keep an eye on them.

For the dogs…mutilate the flesh: Paul uses three phrases to describe the Judaizing teachers. First, they are dogs. The irony here is that Jews viewed Gentiles as dogs because they were outside of the covenant; now they are excluded from the covenant and are dogs. Second, they are evildoers. They are evildoers because of their opposition to the gospel. Third, they are flesh mutilators. This is hyperbole for circumcision.

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

For we are the circumcision: Believers in Christ are the spiritual circumcision (see Col 2.11-12), the new Israel (cf. Gal 6.16). Paul presents three identifying markers of believers…

Who worship by the Spirit of God: Worship (Gk latreuontes) should read “serving.” It denotes that Christians render religious service. There is a textual variant: some mss read “God in [the] Spirit” (so reads NKJV); however, the best mss have “by/in [the] Spirit of God.” Some commentators suggest this phrase could also be rendered “serving God’s Spirit.”

And glory is Christ Jesus: that is, Christians boast in the Lord (Jer 9.24; 1 Cor 1.31). Christ alone is our ground for confidence.

And put no confidence in the flesh: The Judaizing teachers would trust in circumcision and other religious rites. To put one’s confidence or trust in anything except Jesus Christ is confidence in the flesh.

⁴though I myself have reason for confidence in the flesh also.

Though I…also: While Paul may “have reason” to trust in the flesh, he will not use it.

Reasons from Paul’s Life (4b-6)

Paul appeals to his life before Christ in order to compare and contrast with the Judaizers.

If anyone else thinks he has reason for confidence in the flesh, I have more:

If anyone…I have more: “More than anybody else, more than any of the Judaizers themselves, he could have trusted in the flesh and carnal privileges” (Muller 109). Paul will lay out his credentials, not for grounds of boasting, but to show he had every Jewish privilege.

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

Circumcised on the eighth day: This was characteristic of all Jewish boys (Lev 12.3). He was a child of the covenant because of his parents’ conformity to the Law.

Of the people of Israel: He was not a proselyte but genetically (Gk genous) of Israel.

Of the tribe of Benjamin: Indeed, he shared his name with Israel’s king who was from the tribe of Benjamin (Saul).

A Hebrew of Hebrews: “The Hebrew son of Hebrew parents” (Moffat). Also, he would have been reared  in the ancient Hebrew languages (Hebrew & Aramaic), a sign of faithfulness.

As to the Law, a Pharisee: In regards to his devotion to the Torah (Law), he claimed the strictest sect of the religion—Pharisee (Cf. Acts 26.5; Gal 1.14).

⁶as to zeal, a persecutor of the church; as to righteousness under the law, blameless.

As to zeal, a persecutor of the church: Zealous for the law and eager to protect the Jewish religion, Saul of Tarsus pursued, persecuted the church with the aim of exterminating it.

As to righteousness under the law, blameless: no charge could be brought against him as pertaining to his obedience and conformity to the Law of God.

Recognize the Lord (3.7-11)

The highest and greatest goal for Paul is to know Christ, His resurrection, and His suffering.

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

But whatever gain…the sake of Christ: These “gains” (pl), the seven reasons he could boast in the flesh, were regarded and continue to be regarded (perfect tense) by Paul as one giant loss because of Jesus. Indeed, this statement builds on Jesus’ teaching in the gospels (Matt 16.26; Mark 8.36; Luke 9.25). Paul gained the whole Jewish world but lost his soul for it. “They were loss because confidence in outward things tends to keep the soul from Christ.”

⁸Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ

Indeed…Jesus my Lord: any and every possible thing which might somehow be conceived as a merit or advantage acceptable to God by a pious person is invaluable compared to Christ. That is how much better and greater knowing Christ is—everything else in life is worthless. “Knowing (Gk from gnosis) Christ Jesus” is more than head knowledge; it is heart knowledge based upon experience (i.e. fellowship). The worth of knowing Christ—see John 17.3

For his sake…I may gain Christ: Lit. through Him I lost everything. Paul “lost” (aorist) everything at his conversion; they were taken from him (passive). Paul counts everything he lost as garbage (KJV dung). Not only Paul’s Jewish heritage but anything he might claim as valuable religiously are considered a stinking mess. The purpose of this strong renunciation of everything is that Paul understands to lose all means to gain Christ. “Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him” (Robertson). To gain Christ is to rely upon His all-sufficient merit.

⁹and 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—

And be found in Him: that is, at the Day of Judgment when Christ returns. “Be found” (Gk eurisko) is the idea of discovered as though by surprise. No one knows when Christ will return so we must be found in Him now, at the last day, and always.

Not having [a] righteousness…from the law: Lit. not having my righteousness. This kind of righteousness is derived by the bootstrap method of self-effort and commandment keeping which condemns “ because by works of the law no one will be justified” (Gal 2.16). Even though Paul was “blameless” under the Law (v.6) he was still under the curse of the law (Gal 3.10).

But that which…depends on faith: “but” (Gk alla) draws a sharp contrast—not my righteousness BUT God’s righteousness through faith in Christ. This is the righteousness a Christian puts on through obedient (active) faith in Christ. Paul speaks of “having” (present tense) this righteousness. While he possesses it, it is not his own but God’s.

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

That I may know Him: The ever-constant aim for Paul and all Christians—to experience the righteousness of God enabling us to know Christ and His salvation.

And the power of His resurrection: It was the power of God which raised Jesus (Rom 1.4). “The resurrection of Christ was a glorious manifestation of Divine power” (Caffin 113).

And may share in His sufferings: Lit. fellowship (Gk koinonian) His sufferings. The was an honored prized to Paul (cf. Col 1.24) since He bore all our sufferings (Isa 53.4).

Becoming like Him in His death: present passive participle indicates this is continual and progressive “deep, real, inner conformity” through daily self-death (Luke 9.23; Gal 2.20).

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

That by any means…from the dead: Paul’s language here does not denote uncertainty about his destiny. Rather, this is the language of humble expectation. In the struggle of faith, Paul uses language to capture the resurrection as arriving at the end of a journey. Here and now Christians are risen with Christ, but we still look forward to the final consummation.

Reach for What Lies Ahead (3.12-16)

Paul continues his discussion (which is intended to indict the Judaizers among the brethren in Philippi) of pursuing perfection or maturity. He just wrote about trusting only in Christ’s righteousness (not his own); now he exhorts these brethren to press on in righteousness.

¹²Not 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.

Not that I…am already perfect: Paul does not want the church to be mistaken about what he just said in v.11—he is not saying he has “obtained” (aorist) the prize at conversion nor is he saying that he attained perfection in the past and stands perfect presently (perfect tense). In other words, Paul is saying that he has not reached the end of his journey and race.

But I press on to make it my own: Rather, the object is before him and with speed and energy he is moving toward it. The word Paul uses was a hunting term as in the pursuit of game. It was also a term for foot-racing. Paul’s whole life is a pressing on to the future goal that he seeks to make His own or overtake and arrest.

Because Christ Jesus has made me His own: When? At his conversion. When he was immersed for forgiveness of sin, that was the beginning of the chase for Paul, not the end. Further, that was when Christ overtook Paul and made him His own possession. NKJV: “laid hold” that is to grasp or seize.

¹³Brothers, 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,

Brothers: fellow Christians of the Philippian church who are in the same course of pursuit.

I do not consider…in my own: There will come a time when Paul will say, “I have obtained it!” Or God will say, “It has been finished!” Or Paul “I have finished” by God’s grace. But it stands to reason that that time is not right now. Not yet.

But one thing I do: Lit. But—one thing. “I am single-minded” (NET).

Forgetting what lies behind: This includes his Jewish pedigree (v.5-6), his life as a church persecutor, and even that part of his life as a Christian with whatever failures and miseries had come to him. By deliberate and continuous “forgetting” Paul further progresses to the prize.

Straining forward to what lies ahead: the image is of a runner leaning forward as they run. So Paul with great energy reaches for those last Day things (v.11).

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

I press on toward the goal: exact same word as v.12—with all his being and strength Paul is in pursuit of the prize and crown. This pursuit is continuous.

For the prize…in Christ Jesus: The prize for which Paul is striving for he has named in v.11—the resurrection of the dead and that unto eternal blessedness in heaven. Hence, this calling is “upward” to the heavens (cf. Heb 3.1—”heavenly calling”). Notice it is God who calls Paul “in/by Christ Jesus.” In these last days [God] has spoken to us by His Son who is the Word of God (Heb 1.2; Jn 1.1).

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

Let those of us…think this way: “Mature” is a word related to “perfect” in v.12. Some see a wordplay here where the “perfect” ones are those who know perfection is not possible in this life. Others make a distinction between absolute perfectionism (where no further striving is necessary) and relative perfectionism (being full-grown, see Eph 4.15-16).  So maturity is bound up in pursuit of fuller maturity.

And if…you think otherwise: Those among the Philippians who believed perfection in this life was/is attainable or Paul’s general opponents who were just anti-Paul.

God will reveal that also to you: Paul “invokes the aid of God to illuminate the minds and correct the behaviour (sic) of those who do not share his conviction” of the truth he has stated.

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

Only let us…attained: “Let there be no falling back; let us, at each point in our Christian course, maintain and walk according to that degree of grace at which we arrived” (Caffin 115).  “Hold true” lit. means to walk in a line. In other words, stay the course.

Rejoicing in Partnership for the Gospel

After explaining how the Philippians can maintain pure conduct before God (Philippians 2.12-18), Paul turns his attention to two brothers in Christ who have meant a great deal to him during his ministry: Timothy and Epaphroditus. These passages are often overlooked by Christians, but they communicate the deep heartfelt affection of Paul for his fellow laborers in the faith.

Timothy’s Service (2.19-24)

Timothy is an example of selfless service in the gospel with Paul pursuing Christ’s interests

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

I hope…to you soon: His hope was not in himself—his power, intelligence, abilities, etc. Paul’s confident expectation in the Lord Jesus was to send Timothy to the Philippians. Even as he was convinced of his remaining, coming, and helping of the Philippians (1.25-26), so he was expecting to send Timothy.

So that…news of you: Here is the purpose for sending Timothy—Paul wants to hear about how the Philippians are doing. Timothy will help the Philippians by his presence and counsel and will help Paul with his report of their Christian life.

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

For I have no one like him: Lit. like-minded or equal in soul. Paul and Timothy are of the same mind and attitude. Think of all the traveling companions the apostle Paul and then consider this statement. Timothy was a man after Paul’s own heart.

Who will be genuinely concerned for your welfare: Paul’s heart was for the Philippians; so too was Timothy’s. They shared the same concern and interest in the Philippians’ spiritual wellbeing. They faced the daily anxiety for all the churches (cf. 2 Cor 11.28).

²¹For they all seek their own interests, not those of Jesus Christ.

For they all…of Jesus Christ: That is, all those available to him. It seems doubtful that Luke would fall under this category; perhaps he was minister elsewhere and was not with Paul. While those around Paul are “brothers” (4.21), they are apparently not as willing as Timothy to spend and be spent for the sake of others. Another theory: this is a sorrowful statement about the present condition of the world (full of selfishness and self-seeking) and having a brother like Timothy is a rare thing.

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

But you know Timothy’s proved worth: “know” is the kind of knowledge which comes by experience (Gk root ginosko). In fact, he had been to Philippi at least once (Acts 16).

How as a son…in the gospel: It was fitting for Timothy to labor (lit. slave, from Gk douleuo) like this with Paul since he was Paul’s “true child in the faith” (1 Tim 1.2; 2 Tim 1.2; 1 Cor 4.17). The kind of service mentioned here is done in a humble manner at the demands of another, i.e. slave. This is the kind of work Paul and Timothy engaged in as father and son. Timothy “was both a son and servant of St. Paul, and also a fellow-worker with St. Paul, both being slaves of God” (Caffin 63).

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

I hope therefore to send him: Whenever Paul wanted information about a congregation or wanted to encourage and build-up brethren and he personally could not go, Timothy went.

Just as soon…with me: Whether he will be released from prison or face a martyr’s death. This way Timothy would bring the report of Paul’s fate. This indicates there is no certainty about his future at the time of his writing.

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

And I trust…will come also: This is similar to what he said in 1.25-26. Paul is persuaded that what is needful is for him to continue in the body. He has come to this conclusion and holds to it (perfect tense). Only in the Lord can he look to the future with such confidence. “We do not know certainly what he meant by the term shortly. The uncertainty as to what whim might strike Nero was an uncertain thing to count upon” (Lipscomb 193). Coffman thinks this hope was probably fulfilled, pointing to Titus 3.12 as evidence.

Epaphroditus’ Sickness (2.25-30)

God spared Epaphroditus so that he could render further service to Paul & his brethren

²⁵I 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,

I have thought…Epaphroditus: Epaphroditus is known only by this verse and 4.18. He is a different person that Epaphras, another co-worker of Paul’s—Epaphroditus was from Philippi, Epaphras was from Colossae. This man Paul was compelled to send back home.

My brother…minister to my need: Paul uses five (5) phrases to describe the usefulness of Epaphroditus. First, he is Paul’s (“my”) brother in Christ. Second, he is Paul’s fellow worker (Gk sunergon); he worked with Paul in the furtherance of the cause of Christ. Third, he is Paul’s fellow soldier; they had been through severe trials and tests together. Fourth, he is the Philippians’ (“your”) messenger (Gk apostolon); that is, he had been sent by the church. Fifth, he was Paul’s minister (Gk leitourgon, cf.v.17) on behalf of the Philippians. By conveying their contribution which is “a fragrant offering” (4.18) he renders a sacred service.

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

For he has…he was ill: Barclay gives a reconstruction of the events surrounding this narrative. Epaphroditus was sent to Paul by the Philippians with their gift (see 1.5, 4.17-18) and in Rome he became sick (possibly with fever, which was common then). The sickness is not stated. Epaphroditus is eager to get back (and Paul eager to send him, v.28) to assuage the brethren’s fears. He longs for these Christians as Paul does (1.8); he is distressed as the Savior was (Mt 26.37).

²⁷Indeed 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.

Indeed, he was ill, near to death: Whatever Epaphroditus came down with was serious.

But God had mercy on him: “But” draws sharp contrast (Gk alla) – not death, but life from God. Paul recognizes that God is the giver of life and health.

Not only on him…sorrow upon sorrow: There is the sorrow of his brother’s illness and, if he had died, the sorrow of his death which would have affected Paul. God’s mercy spared him these sorrows and made him “unsorrowful” (“less anxious,” v.28).

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

I am the more eager…I may be less anxious: the reunion of the Philippian saints with Epaphroditus would be a time to rejoice. Thus, Paul is sending back his brother to them, wanting them to experience the joy God gives at such reunions. Also, the reunion of the Philippians and Epaphroditus would give occasion for Paul to be “less anxious” (Lit. more un-grief).

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

So receive him in the Lord: Since Epaphroditus fulfilled his mission, his life spared by God, and he’s coming back home—welcome this broth back with arms wide open as the Lord Jesus welcomes us into His presence (cf. Rom 15.7).

With all joy, and honor such men: With heartfelt, unalloyed joy they are to welcome him. But also they are to esteem Epaphroditus and recognize how invaluable he is. Why? V.30

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

For he nearly died for the work of Christ: because when it comes to the work of Christ, Epaphroditus is a man who will risk life and limb to get the job done.

Risking his life: lit. handing life over. He was willing to expose himself to hazard.

To complete…your service to me: Epaphroditus risked his life so act as a ministering priest, presenting the sacred offering of their contribution to Paul. Others point to the presence of Epaphroditus as making up for the lack of presence of the Philippians (cf. 1 Cor 16.17).

Special Study—Why didn’t Paul heal Epaphroditus?

Paul had healed others miraculously (see Acts 28.8). Why not Epaphroditus? First, maybe he did. The text is relatively ambiguous and God could have used Paul as a conduit of his mercy (v.27). But the consensus among scholars is that Paul did not heal Epaphroditus and the why-question remains. Epaphroditus is not the only companion of Paul who was not healed (Trophimus in 2 Tim 4.20). Even though he had miraculous powers, the exercise of those powers were for a specific purpose (Mk 16.20) and were to be used at the discretion of God. That’s why certain companions were not healed and why Paul did not heal himself when afflicted (cf. 2 Cor 12.7-9).

Special Study – Joy in Philippians

Every year, researchers publish their results of the Happy Planet Index (HPI) identifying the happiest countries in the world. Right now (2014) the happiest country on the planet is Costa Rica. To discover a country’s happiness quotient, researchers multiply life expectancy by something called “Experienced Well Being” and divide by “Ecological Footprint.” An interesting note: the top ten countries were almost all Central or South American countries (although Vietnam was 2nd). The US ranks near the bottom at 115th.

The question everyone wants answered is “How do I be happy?” Barnes & Nobel stays in business selling shelf-fulls of books explaining how to be happy. Consider several authors’ take on how to be happy:

Joel Osteen

In his book Your Best Life Now:

1. Enlarge your vision
2. Develop a healthy self-image
3. Discover the power of your thoughts and words
4. Let go of the past
5. Find strength through adversity
6. Live to give
7. Choose to be happy

Happiness for Dummies

The author offers 4 ingredients:

1. Feeling of safety
2. Sense of satisfaction
3. Sense of perspective
4. Quietude

Plus, other “ingredients”… Satisfaction, pleasure, gratitude, serenity, and well-being

John Chaffee

From his book The Thinker’s Way, he offers 8 steps:

1. Think critically
2. Live creatively
3. Choose freely
4. Solve problems effectively
5. Communicate effectively
6. Analyze complex issues
7. Develop enlightened values
8. Think through relationship

Scott Peck

The Road Less Traveled: “Life is difficult” (1978)

Further Along the Road Less Traveled: “Life is complex” (1993)

The Road Less Traveled and Beyond: Failure to think is “the problem” (1998)

While all these attempt to offer solutions to the happiness crisis many people face in life, there is truly only one Book – the Book of books – that can explain how to satisfy man’s deepest craving which is joy and not happiness. But first, let’s discuss the difference…

The root word of “happy” is “hap” which is defined as one’s luck or accidental. Thus, when circumstances and situations are good, one is happy; when they are not, one is unhappy.  What all of these writers fail to discover is that it is not positive thinking which will counter negative thinking; it is truth thinking which trumps both (all) thinking patterns. The Biblical paradigm is one which seeks to guide and shape people’s thoughts. Very rarely is happiness used to describe the state of the saint. Instead, New Testament writers often speak of “joy.” While happiness is influenced and affected by circumstances, joy is not. That is why Paul can repeatedly write from a Roman prison cell, “Rejoice!” Positive thinking will only get one so far down the happiness trail since happiness is rooted in circumstances. But the psychological significance of truth-thinking transcends circumstances and situations. Now for some background…

The Philosophical Idea of Joy

The philosophers spoke of “joy” (Gk chara) to express certain Hellenistic ideas. Plato saw joy as being equal with hedonism. Aristotle, though, saw hedonism as being greater than joy. Then, the Stoics got the idea that hedonism is nothing more than a special kind of joy but it, like other self-gratifying emotions, was bad. It should be evident that the only thing to change in the secular understanding of happiness and joy is the time and date.

The Biblical Idea of Joy in the Old Testament

The Biblical writers introduce a vastly different concept of joy. David speaks of “the joy of Your presence” (Psa 21.6). Several times, God’s work in salvation is a chief reason for joy (see Psalm 5.11; 9.2; 16.9). There is singing associated with the joy of salvation. Indeed, the whole being is summoned to rejoice. When people are faithful to God’s word there is joy (Isaiah 65.13-14) causing God Himself to rejoice (65.19). Perhaps Jeremiah is the most explicit when he writes, “Your words were found, and I ate them, and your words became to me a joy (chara) and the delight of my heart” (15.16). Here one finds a direct correlation between joy and the word of God. When people (especially God’s people) consume the word of God, are faithful to His law, and are thereby saved, joy is manifested. This joy is not merely internal and inward; it has a cause and finds expression, especially in singing.

The Biblical Idea of Joy in the New Testament

Much of these ideas get carried over into the New Testament and are amplified at the realization and fulfillment of God’s plan of redemption. In Matthew, chara carries an eschatological emphasis (see especially 25.21, 23). Mark only uses the word once but it is significant because chara comes because of the reception of the word of God (4.16, parable of the soils). Joy shows up in the final discourse of Jesus recorded by John; it is used 6 times in the span of three chapters (15.11; 16.20, 21, 22, 24; 17.13). It is Luke, though, who uses chara the most (8 times). It is joy which is a theme running through his gospel narrative from Jesus’ arrival (2.10) to His ascension (24.52). The overarching connection seems to be with the coming of the King into His kingdom.

Paul and Joy

No New Testament writer used the word chara more than Paul. It is never used in a secular sense but is usually connected with his work as an apostle. In other words, Paul never uses the word group in a mundane way, but in a majestic way. Philippians is no doubt Paul’s treatise on joy. This book is riddled through with chara. Early in the epistle Paul sets the stage for the entire letter by explaining that he is a joyful servant (Philippians 1.1, 4).  The joy Paul has is reciprocal in nature, from him to his brethren in Philippi through his fellow worker Timothy (2.28-29). Indeed, the Christians at Philippi are the embodiment of Paul’s joy (4.1). Over and over, Paul exhorts his brethren through command to “rejoice in the Lord” (3.1; 4.4). This kind of rejoicing should be the Christian’s disposition at all times (or “always” see 4.4). Even when confronted by a situation in which Christ is preached out of envy and rivalry with the intent of somehow harming Paul, so long as Christ is preached Paul has joy (1.18). The source of this kind of supernatural joy is faith in Christ (1.25). So Paul presents the Biblical and psychological significance facets of joy in this short epistle.

Rejoicing in Purity Before God

After the glorious heights of vs. 5-11 which captures in hymnody the exalted nature of Christ, Paul seeks to encourage his brethren toward continued obedience to the Lord in Philippians 2:12–18.

Working Out, Working In (2.12-13)

As Christians are working out their salvation God is working in them.

¹²Therefore, 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,

Therefore: Lit. “So then” and ties directly back to 2.1-4. Paul is continuing his admonition of how they are look to the interests of others.

My beloved: This not a mere military call-to-arms; Paul includes his personal love for these brethren in his appeal. Paul’s commands are not burdensome, nor are God’s (1 John 5.3).

As you have…in my absence: The Philippians have been a marvelous testament to the missionary efforts of Paul. The greatest tribute a newly formed church can offer the missionary who leaves to continue his work elsewhere is to continue to obey God after the departure of the missionary. Paul encourages these brethren to further faithfulness though he is not there and may not be able to come ever again.

Work out your [own] salvation with fear and trembling: the word “own” is supplied in several English translations (KJV, NKJV, ESV). However, in keeping with his continued appeal from 2.1-4, it seems Paul is calling Christians to collectively work out our salvation (which includes not only the act of rescuing but also the state of safety). We are not only working out our own salvation; we are in this struggle for holiness together. Further, that this is a salvation which encompasses the church as a whole is seen in terms of Christ as Savior of His body, the church (see Eph 5.23) and Paul’s mention of “your salvation” (Phil 1.28). As Martin puts it: “After the great passage of 2:5-11 it would be singularly inappropriate to stress personal salvation” (116). The whole congregation, in fearful trembling before the Lord God Jesus Christ, seeks to help one another on the path to ultimate salvation when Christ returns. Not slavish terror but a reverential desire to do right.

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

For it is God who works in you: God is ho energon, the Energizer, in you (pl.) or among you, enabling the church’s work at salvation. God began the work; the church seeks to carry on to end what God began. Christ work of atonement is finished; we work from the cross to carry out sanctification by the Holy Spirit. “The grace of God is alleged as a motive for earnest Christian work” (Caffin 62). Not only does God give us the gift, but the means and will to put that gift into practice.

Both to will and to work: God’s inward energy impacts both the decision of the will (volition) and the practical deeds (Gk to energein). “God gives power to will, man wills through that power; God gives power to act, and man acts through that power…The power to will and do comes from God; the use of that power belongs to man” (Clarke). “So divine sovereignty and human responsibility time and again meet each other in the life of the redeemed” (Muller 92). “Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both” (Robertson). God does all, and we do all.

For His good pleasure: Even as the self-emptying of Christ was for the “glory of God the Father” (v.11), so the Christian community cooperating with God, who is working within or among us, and with fellow Christians, who are working at carrying out to full completion salvation with one another, is for God’s good pleasure. This pleasing to God.

Blemishes Out, Blameless In (2.14-18)

Holding fast the word of life promotes a life free from impurity and ready to be a (living) sacrifice to God.

¹⁴Do all things without grumbling or disputing,

Do all things without grumbling or disputing: Present imperative. In other words, this is a command. Everything we do must be without complaining (NIV, NKJV) or arguing. We should not murmur (like Israel in the OT) or argue (like apostles in the NT—Mk 9.49).

¹⁵that 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,

That we may be blameless and innocent: Herein lies the purpose why we do everything without grumbling and arguing—the preservation of holiness.  Blameless means living a life which does not have an accusatory or critical finger pointed at it—to be faultless. Pure carries the idea of unmixed, like a metal which contains no alloys which could weaken it—no evil should be mixed in the Christian’s life. Together, these words provide somewhat of a commentary on living a life “worthy of the gospel of Christ” (1.27).

Children of God…twisted generation: They are to be holy children of the Father in the world but not of it (cf. John 17.15-16). Cf. Deut 32.4-5—Paul adopts and adapts a description of apostate Israel to stimulate these brethren on to faithful living. While the generation around them may be dishonest and engages in serious wrongdoing, these Christians are to be morally upright, even following after the Father who is a “God of faithfulness and without iniquity.”

Among whom…in the world: like when God created the stars to give light on the earth and shine in darkness (cf. Genesis 1.15, 18). In similar fashion, Christians are “the light of world” (Mt 5.14) which shine forth our own light (our own goodness, ideas, etc.); ours is borrowed light from “the Light of the world” – Jesus (Jn 8.12). We are “light-bearers” in a dark world; we are the vessel or vehicle through which the true Light shines forth.

¹⁶holding 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.

Holding fast to the word of life: Present tense means they are to continue to hold fast what they have. Here is how we “shine as lights” in the “crooked and twisted” world. We are the lamps and God’s word is the flame. Christians are lights because they hold fast and hold forth the word of Life. The world does not have life’s Word and the church fulfills her glorious God-given mission when possessing and presenting God’s word. While the world must hear the word, they must also see the light present in our lives. “Their saintly lives testify to the power of the word of life” (Muller 95).

So that in the day of Christ: Paul’s has skin in the game because they are his fruit prepared for the coming harvest. The phrase “day of Christ” is unique to this epistle. It is more commonly the “day of the Lord” but both phrases appear synonymous.

I may be proud…labor in vain: Paul, looking forward to the final coming of Christ, anticipates glorying in his “joy and crown” (4.1) and in their salvation. He does not want to be disappointed in his brethren because they have not been living a life “worthy of the gospel of Christ.” Two images capture the kind of heart-wrenching disappointment: 1) completing a race only to learn of disqualification & 2) planting crops that never produce. Both imply strenuous exertion.

¹⁷Even 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.

[But] Even if …your faith: “I am poured out as a drink offering” is a single word (Gk spendomai) and appears in only one other place in the NT (2 Tim 4.6) though he captures the same idea elsewhere (2 Cor 12.15). Paul is using highly figurative language to capture the possibility of his martyrdom. Paul would joyfully face a violent, bloody martyr’s death for the Philippians’ faith. If that is what it would take for their faithfulness in “sacrifice and service,” so be it. His life would then be a drink offering poured “upon” their sacrifice and service. Some see here an allusion to the fact that his audience is predominately pagan versus Jewish. Jews would pour a drink offering next to or around the altar and sacrifice; pagan rituals required pouring the drink offering over or upon the sacrifice. Paul will do whatever it takes to stimulate these brethren to faithfulness.

I am glad and rejoice with you: This scene of martyrdom is faced with glad acceptance by Paul for he pleased to have God’s will accomplished in his life. Further, as Paul has already made known, “to die is gain” (1.21). Christ is honored in and through life or death.

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

Likewise…rejoice with me: These are actually imperatives. Paul charges his readers to joyfully face future suffering and persecution even as he faces potential martyrdom.

Textual Note

“Glad and rejoice with” are related terms (Gk chairo kai sunchairo) which should both be translated “rejoice.” Joy is here connected with a proper perspective concerning Christian service.