Study Notes

1:1–2 As in all his letters, Paul follows the conventional format of his day for a letter introduction, with its three elements: (1) identification of the sender, (2) identification of the recipients and (3) greeting.

1:1 Paul. See note on Ro 1:1. Timothy. See Introduction to 1 Timothy: Recipient. Timothy is identified with the contents of the letter as Paul’s associate. servants. See Ro 1:1 and note; Titus 1:1; Jas 1:1; 2Pe 1:1; Jude 1; Rev 1:1. In Paul’s case, this designation brings out an essential aspect of the more usual identification of himself as “apostle.” God’s holy people. See Ro 1:7 and note. in Christ. See note on Eph 1:1. Philippi. See Introduction: Recipients. overseers and deacons. The only place in Paul’s writings where church officers as a group are singled out as recipients of a letter. overseers. See note on 1Ti 3:1. deacons. See note on 1Ti 3:8.

1:2 Grace and peace. See note on Ro 1:7. Lord Jesus Christ. Also occurs at the end of this letter (4:23); see note on 1Th 1:1.

1:3–4 I thank my God . . . prayers for . . . you . . . with joy. Prayers of joyful thanksgiving for his readers’ response to the gospel are a hallmark of the opening sentences of Paul’s letters (Ro 1:8; 1Co 1:4; Col 1:3; 1Th 1:2; 2Th 1:3; 2Ti 1:3; Phm 4).

1:5 your partnership in the gospel. The basis of Paul’s prayerful thanksgiving is not only their reception of the gospel but also their active support of and involvement in his ministry (see 4:15 and note). from the first day. When Paul first came to Philippi (Ac 16:12). now. Toward the close (see 2:24 and note) of Paul’s first Roman imprisonment (Ac 28:16–31).

1:6 work in you. Paul is confident not only of what God has done “for” the readers in forgiving their sins but also of what he has done “in” them (v. 11). “Work” refers to God’s activity in saving them. day of Christ Jesus. His return, when their salvation will be brought to completion (1:10; 2:16; 1Co 1:8; 5:5; 2Co 1:14). It is God who initiates salvation, who continues it and who will one day bring it to its consummation.

1:7 in chains. See note on Eph 6:20. share in God’s grace. Not even imprisonment and persecution can change such sharing. Even in Paul’s imprisonment the Philippian Christians willingly identified themselves with Paul by sending Epaphroditus and their financial gifts (2:25–30; 4:18). They had become one with Paul in his apostolic commission to preach the gospel (v. 5).

1:8 affection of Christ Jesus. The deep yearning and intense, compassionate love exhibited by Jesus himself and now fostered in Paul by his union with Christ. This affection reaches out to all, impartially and without exception.

1:9 abound more and more. Real love requires growth and maturation (1Th 3:12; 4:10; 2Th 1:3). in knowledge. The way love grows (cf. Col 1:9). depth of insight. Practical discernment and sensitivity. Christian love is not mere sentiment; it is rooted in knowledge and understanding.

1:10 discern what is best. Christians are to approve (and practice) what is morally and ethically superior. pure and blameless. The goal of Christians in this life is to be without any mixture of evil and not open to censure because of moral or spiritual failure. for the day of Christ. Then the goal will be perfectly realized (see note on v. 6), and then Christians must give an account (see 2Co 5:10 and note; Ro 14:10,12 and note on 14:10).

1:11 filled with the fruit of righteousness. What is expected of all Christians (cf. Mt 5:20–48; Heb 12:11; Jas 3:18; see also Am 6:12; Gal 5:22–23). through Jesus Christ. Produced by Christ (in union with him) through the work of the Holy Spirit (cf. Jn 15:5; Eph 2:10). to the glory and praise of God. The ultimate goal of all that God does in believers (Eph 1:6, 12,14).

1:12 brothers and sisters. See NIV text note. what has happened to me. Paul’s detainment in a Roman prison. advance the gospel. Instead of hindering the gospel, Paul’s imprisonment had served to make it known.

1:13 clear . . . chains for Christ. It has become apparent to all who know of Paul’s situation that he is imprisoned not because he is guilty of a crime but on account of his stand for the gospel. whole palace guard. A contingent of soldiers, numbering several thousand, some of whom would have had personal contact with Paul or would have been assigned individually to guard him during the course of his imprisonment (Ac 28:16,30). Those soldiers in turn would have told others about this unusual prisoner and what he believed. chains. Either actual chains or a broader reference to his sufferings and imprisonment (v. 14).

1:14 brothers and sisters . . . proclaim the gospel without fear. The unexpected result of Paul’s imprisonment.

1:16 The latter do so out of love. Those who preach with a right motive recognize the true reason for Paul’s imprisonment, already expressed earlier in v. 13, and are encouraged to take the same bold stand that he has taken.

1:17 The former preach Christ out of selfish ambition. Those who preach with wrong, insincere motives do so out of a sense of competition with Paul and so think they are making his imprisonment more difficult to bear. not sincerely. Not from pure motives.

1:18 whether from false motives or true, Christ is preached. These preachers are not to be viewed as being heretical. Their message is true, even though their motives are not pure. The gospel has its objectivity and validity apart from those who proclaim it; the message is more than the medium. Conversely, sincerity is no substitute for truth. I rejoice . . . will continue to rejoice. An example of the kind of vigorous Christian experience Paul expressed. He was under arrest, and some fellow Christians sought, by their preaching, to add to his difficulties; yet he kept on rejoicing.

1:19 Spirit of Jesus Christ. The Holy Spirit is not only the Spirit of God the Father (Ro 8:9, 14; 1Co 2:10–11,14) but also the Spirit of Christ, the second person of the Trinity (Ac 16:7; Ro 8:9; Gal 4:6). He is sent by the Father (Jn 14:16–17, 26; Gal 4:6) and by the Son (Jn 15:26; 16:7). turn out for my deliverance. Either Paul’s release from prison (v. 25; 2:24) or, in view of the immediately following verses, the deliverance brought to the believer by death (cf. Ro 8:38–39). Verse 25, however, seems to point to the former interpretation (see note there). See Job 13:16 and note.

1:20 ashamed . . . sufficient courage. The circumstances of imprisonment, with all its attendant suffering and oppression, constitute a real temptation for Paul to abandon the gospel and his resolute service for Christ. my body. Where the exalted Christ dwells by his Spirit and is at work (cf. Ro 8:9–10), and so is exalted by what Paul does. whether by life or by death. Whether his service for Christ continues or ends in death.

1:21 to live is Christ. Christ was the source and secret of Paul’s continual joy (even in prison), for Paul’s life found all its meaning in Christ (see 3:7–11 and note on 3:10). gain. Verse 23 specifies that the gain brought by death is being “with Christ,” so that here Paul is saying that his ultimate concern and most precious possession, both now and forever, is Christ and his relationship to him.

1:22 fruitful labor. The spread of the gospel and the upbuilding of the church.

1:23–24 depart and be with Christ . . . remain in the body. Either alternative was a good one. While mysteries remain, this passage clearly teaches that when believers die they are with Christ, apart from the body (2Co 5:6,8–9).

1:23 better by far. Being with Christ after death must involve some kind of conscious presence and fellowship (cf. 2Co 5:6,8 and note on 5:8).

1:24 necessary for you. Paul puts the needs of those he ministers to ahead of his personal preference.

1:25 I will remain. It is possible that Paul was later released from prison (see map and accompanying text). progress . . . in the faith. The Christian life is to be one of joyful growth and advance (see note on v. 9).

1:26 your boasting in Christ Jesus . . . on account of me. Paul’s ministry among the Philippians will be a reason for their rejoicing in what Christ is doing.

1:27 conduct yourselves. Paul uses a more unusual verb here (politeuomai) that indicates living as a good citizen, probably to reflect the status of Philippi as a Roman colony (see 3:20 and note). worthy of the gospel. Appropriate to the standards and goals given with the gospel. in the one Spirit. In the Spirit’s enablement (but see NIV text note). striving together as one. Particularly where the gospel is under attack, Christians need each other and must stand together.

1:28 sign. Persistent opposition to the church and the gospel is a sure sign of eventual destruction, since it involves rejection of the only way of salvation. By the same token, when Christians are persecuted for their faith, this is a sign of the genuineness of their salvation (see 2Th 1:5 and note).

1:29 granted . . . to suffer. Given as a gift or privilege. Christian suffering, as well as faith, is a blessing (cf. Mt 5:11–12; Ac 5:41; Col 1:24; Jas 1:2; 1Pe 4:14). The Christian life is to involve not only believing but also suffering.

1:30 same struggle. Their common involvement with Paul, in conflict with those who oppose the gospel. you saw. When Paul and Silas first visited Philippi and were imprisoned (Ac 16:19–40).

2:1 The four conditional clauses in this verse affirm the common, shared experience of Christians. united with Christ. In Paul’s teaching, this personal union is the basic reality of salvation. To be united with Christ is to be saved and to belong to God’s people. It is to be in intimate personal relationship with Christ the Savior. From this relationship flow all the particular benefits and fruits of salvation, such as encouragement (see, e.g., 3:8–10; Ro 8:1; 2Co 5:17; Gal 2:20). comfort from his love. The comforting knowledge and assurance that come from God’s love in Christ, demonstrated especially in Christ’s death for the forgiveness of sins and eternal life (Jn 3:16; Ro 5:8; 8:38–39; 1Jn 3:16; 4:9–10,16). common sharing in the Spirit. The fellowship among believers produced by the Spirit, who indwells each of them and binds them together (2Co 13:14). tenderness and compassion. Christians are to have intense care and deep sympathy for each other (see 1:8 and note; Col 3:12). All these benefits—encouragement, comfort, fellowship, tenderness and compassion—are viewed by Paul as present realities for the Philippians.

2:2 like-minded . . . same love . . . one in spirit and of one mind. Emphasizes the unity that should exist among Christians. like-minded. Not uniformity in thought but the common disposition to work together and serve one another—the “mindset” of Christ (v. 5; see 4:2; Ro 12:16; 15:5 and note; 2Co 13:11).

2:3 selfish ambition or vain conceit. The mortal enemies of unity and harmony in the church (cf. 1:17; see Gal 5:20, where “selfish ambition” is listed among the “acts of the flesh”). humility. Required for Christian unity. This is the mindset of those who are not conceited but who have a right attitude toward themselves and others. value others above yourselves. Not that everyone else is superior or more talented, but that Christian love sees others as worthy of preferential treatment (see Ro 12:10 and note; Gal 5:13; Eph 5:21; 1Pe 5:5 and note).

2:4 your own interests. These can be proper, but only if there is greater concern for the interests of others (cf. Ro 15:1 and note).

2:5 have the same mindset as Christ Jesus. In spite of all that is unique and radically different about the person and work of Christ (vv. 6–11), he provides the ultimate example for living. Christians are to have his attitude of self-sacrificing humility and love for others (vv. 2–4; Mt 11:29; Jn 13:12–17).

2:6–11 The poetic character of these verses is apparent. Many view them as an early Christian hymn (see note on Col 3:16), taken over and perhaps modified by Paul. If so, they nonetheless express his convictions. The subjects of this passage are Christ’s self-sacrifice (vv. 6–8) and exaltation (vv. 9–11).

2:6 in very nature God. Affirming that Jesus is fully God (see Ro 9:5 and note). nature. Essential form (see NIV text note), the sum of those qualities that make God specifically God. equality with God. The status and privileges that inevitably follow from being in very nature God. something to be used to his own advantage. Even though Christ had all the attributes of divinity, he did not use them for self-promotion but rather, in humility (v. 3), laid aside his glory (v. 7) for the benefit of others.

2:7 made himself nothing. Or “emptied himself.” He did this, not by giving up deity, but by laying aside his glory (Jn 17:5) and submitting to the humiliation of becoming a man (as explained in vv. 7–8; see 2Co 8:9 and note). Jesus is truly God and truly man. Another view is that he emptied himself, not of deity itself, but of its prerogatives—the high position and glory of deity. nature of a servant. The lowest status in that culture. This emphasizes the full reality of his servant identity (see Mk 10:45 and note). As a servant, he was always submissive to the will of the Father (see Lk 22:42; Jn 4:34 and note).

2:8 appearance as a man. Not only was Jesus “like” a human being (v. 7), but he also took on the actual physical characteristics of a man (see Jn 1:14; Ro 8:3; Heb 2:17 and notes). humbled himself. See v. 7; 2Co 8:9. obedient. How Jesus humbled himself (cf. Heb 5:7–8). A “servant” (v. 7) obeys. to death. Stresses both the totality and the climax of Jesus’ obedience. on a cross. Heightens Jesus’ humiliation; he died as someone cursed (Gal 3:13; Heb 12:2). Crucifixion was the most degrading form of execution that could be inflicted on a person.

2:9 exalted. See Mt 28:18; Ac 2:33; cf. Isa 52:13. the name . . . above every name. The name that is referred to is probably the title conferred on Jesus, not his proper name (cf. Eph 1:21; Heb 1:4–5 and notes). By allusion to Isa 45:23, Paul likely refers here to the divine name (“Lord” [Php 2:11], which in the Hebrew of Isaiah indicates the divine name, Yahweh).

2:10–11 bow . . . acknowledge. See Isa 45:23 and note. God’s design is that all people everywhere should worship and serve Jesus as Lord. Ultimately all will acknowledge him as Lord (Ro 14:9), whether willingly or not.

2:10 at the name of Jesus. In honor of his exalted position as “Lord” (v. 11; see v. 9 and note).

2:12 Therefore. Because of Christ’s incomparable example (vv. 5–11). obeyed. Their obedience in line with the gospel (Ro 1:5; 15:18; 2Co 10:5–6). my presence. During the course of Paul’s second (Ac 16:12–40) and third (Ac 20:1–3,6) missionary journeys. work out your salvation. Work it out to the finish; not a reference to the attempt to earn one’s salvation by works, but a reference to the expression of one’s salvation in spiritual growth and development. Salvation is not merely a gift received once for all; it expresses itself in an ongoing process in which the believer is strenuously involved (cf. Mt 24:13; 1Co 9:24–27; Heb 3:14; 6:9–11; 2Pe 1:5–8)—the process of perseverance, humble service, spiritual growth and maturation. fear and trembling. Not because of doubt or anxiety; rather, the reference is to an active reverence and a singleness of purpose in response to God’s grace.

2:13 God . . . works in you. The source and power for believers working out their salvation (v. 12). See Col 1:29 and note. to will and to act. Intention, or faith, and our obedience cannot be separated (cf. Gal 5:6 and note; Jas 2:18, 20,22).

2:14–17 Some things involved in working out our salvation.

2:14 grumbling. Being discontented with God’s will is an expression of unbelief that prevents one from doing what pleases God (v. 13; cf. 1Co 10:10 and note). arguing. Over debatable points that do not need to be settled for the good of the church (2Ti 2:23; Titus 3:9).

2:15 blameless and pure . . . without fault. Not absolute, sinless perfection, but wholehearted, unmixed devotion to doing God’s will (see 1:10 and note). warped and crooked generation. A description of the unbelieving world (see Ac 2:40; Eph 2:1–3; cf. Mt 17:17). shine among them like stars. The contrast, like light in darkness, that Christians are to be to the world around them (cf. Mt 5:15–16).

2:16 boast. Not out of pride or a sense of self-accomplishment, but because of what God has done through Paul (1Th 2:19). day of Christ. See note on 1:6. in vain. Cf. 1Co 9:24–27 and notes.

2:17–18 I . . . rejoice . . . you too should . . . rejoice. Christian joy ought always to be mutual.

2:17 I am being poured out. The reference may be to his entire ministry as one large thanksgiving sacrifice. However, it is more probable that Paul refers to his present imprisonment, which may end in a martyr’s death. His life would then be poured out as a drink offering accompanying the sacrificial service of the Philippians. like a drink offering. The OT background is the daily sacrifices in Ex 29:38–41. coming from your faith. Genuine faith is active and working (see note on v. 13).

2:19–23 Paul plans to send Timothy, who is with him in Rome (see 1:1 and note), to discover and report on conditions in the Philippian church.

2:20 I have no one else like him. Timothy was a good example of the kind of person envisioned in the exhortation of v. 4.

2:21 A sharp contrast between Timothy and Paul’s other associates—an outstanding commendation for one so young (see 1Ti 4:12 and note).

2:22 as a son with his father. This relationship between Timothy and Paul is developed at length in 1,2 Timothy. served. Like Jesus and Paul, Timothy had a servant attitude.

2:24 Paul anticipates his release in the near future (1:25).

2:25–30 Epaphroditus, after a close brush with death (vv. 27,30), is being sent home to Philippi.

2:25 messenger. A broader use of the Greek word often translated “apostle,” applied here to Epaphroditus as a representative of the Philippian church (cf. 2Co 8:23).

2:27 Cf. 1:21–26. Just as Paul was spared from death for the benefit of the Philippians, so Epaphroditus was spared from death for the benefit of Paul.

2:28 anxiety. The legitimate cares and concerns that come with the Christian life and the gospel ministry (see note on 4:6; cf. 2Co 4:8; 11:28). Paul’s anxiety demonstrates his deep affection and concern for the Philippians.

2:29 in the Lord. As a fellow believer (Ro 16:2).

3:1 rejoice in the Lord! See 4:4 and note. same things . . . again. Matters taken up in the verses that follow, which Paul had previously dealt with either orally when he was in Philippi or perhaps in an earlier letter. safeguard. Where serious error is present, there is safety in repetition.

3:2 dogs. A harsh word for Paul’s opponents, showing their aggressive opposition to the gospel, the seriousness of their error and its destructive, “devouring” results (cf. Gal 5:15). Their teaching was probably similar to what Paul had to oppose in the Galatian churches (see Introduction to Galatians: Occasion and Purpose). mutilators. Again a strong, painfully vivid term; the false teachers have so distorted the meaning of circumcision (cf. v. 3) that it has become nothing more than a useless cutting of the body.

3:3 circumcision. Its true, inner meaning is realized only in believers, who worship God with genuine spiritual worship and who glory in Christ as their Savior rather than trusting in their own Jewish identity (cf. Ro 2:28–29 and note on 2:29; Col 2:11–13; see also Dt 30:6; Eze 36:26). boast . . . no confidence. Everyone is a “boaster,” either in Christ or in themselves. flesh. Humanity under the power of sin (see Gal 3:3 and note).

3:4–14 Paul’s personal testimony, a model for every believer; one of the most significant autobiographical sections in his letters (see note on Ro 1:1; cf. Ac 22:1–21; 26:1–23).

3:4–6 Paul’s pre-Christian confidence, rooted in his Jewish identity: his heritage, privileges and attainments.

3:5 eighth day. See Ge 17:12 and note. of the people of Israel. Paul was born a Jew and was not a convert to Judaism. tribe of Benjamin. Like another famous Saul, the first king of Israel. Jerusalem, the Holy City, lay on the border of the tribal territory of Benjamin. Hebrew of Hebrews. In language, attitudes and lifestyle (Ac 22:2–3; Gal 1:14). Pharisee. See note on Mt 3:7. Paul’s Jewish heritage and credentials were deep and indisputable.

3:6 righteousness based on the law. An attempt at righteousness by conformity to the law, contrasted with righteousness that comes from faith in Christ’s work (see Ro 3:27–28; 4:1–5; Gal 2:16 and note; 3:10–12 and note on 3:10). faultless. In terms of legalistic standards of scrupulous external conformity to the letter of the law, not a claim of sinlessness.

3:7–14 Paul’s confidence in Christ.

3:7 whatever. The things mentioned in vv. 5–6. gains . . . loss. The great reversal in Paul—begun on the road to Damascus (Ac 9:3–16)—from being self-centered to being centered in Christ.

3:8 knowing Christ Jesus. Not only a knowledge of facts but a knowledge gained through experience that, in its surpassing greatness, transforms the entire person (see 2Co 5:17 and note). The following verses spell this out. garbage. What Paul now has as a Christian is not merely preferable or a better alternative; in contrast, his former way of life was worthless and despicable (cf. Eph 2:3–7).

3:9 be found in him. Union with Christ (see note on 2:1; cf. 1Co 1:30)—not simply an experience in the past but a present, continuing relationship. righteousness . . . from the law. See note on v. 6. righteousness . . . through faith. A principal benefit of union with Christ (see Ro 3:21–22; 1Co 1:30; Gal 2:16 and note). faith in Christ. Or “faithfulness of Christ” (see NIV text note; see also note on Ro 3:22).

3:10 know Christ. See 1:20–21 and notes. As in v. 8, this knowledge is not merely factual; it includes the experience of “the power of his resurrection” (Eph 1:17–20), of “participation in his sufferings” (cf. Ac 9:16) and of being “like him in his death” (2Co 4:7–12; 12:9–10). Believers already share positionally in Christ’s death and resurrection (cf. Ro 6:2–13; Gal 2:20; 5:24; 6:14; Eph 2:6; Col 2:12–13; 3:1). In v. 10, however, Paul speaks of the actual experience of Christ’s resurrection power and of suffering with and for him, even to the point of death.

3:11 somehow. Paul is willing to arrive at the resurrection from the dead by experiencing whatever trials God decides he should undergo beforehand—even if those include suffering and physical death (v. 10). resurrection. The great personal anticipation of every believer (Da 12:2; Jn 5:29; Ac 24:15; 1Co 15:23; 1Th 4:16).

3:12–14 The Christian life is like a race; elsewhere Paul uses athletic imagery in a similar way (1Co 9:24–27; 1Ti 6:12; 2Ti 4:7–8; cf. Mt 24:13; Heb 12:1).

3:12 take hold . . . took hold of me. See Ac 9:1–19. Paul’s goal is Christ’s goal for him, and Christ supplies the resources for him to “press on toward the goal” (v. 14; cf. 2:12–13).

3:13 Forgetting. Not losing all memory of his sinful past (see vv. 4–6) but leaving it behind him as done with and settled.

3:14 prize. The winner of the Greek races received a wreath of leaves and sometimes a cash award (see 1Co 9:24 and note); the Christian receives an award of everlasting glory. heavenward. Paul’s ultimate aspirations are found not in this life but in heaven, because Christ is there (Col 3:1–2).

3:15 mature. Those who have made progress in becoming like Christ and so have the same mindset as Paul (see 1Co 3:1–3; Heb 5:14 and note). such a view. That expressed in vv. 12–14: There are heights yet to be scaled; do not become complacent. think differently. If the readers accept the view set forth in vv. 12–14 and yet fail to agree in some lesser point, God will clarify the matter for them.

3:16 live up to what . . . already attained. Put into practice the truth they have already comprehended. We are responsible for living out the truth we currently possess.

3:17 following my example. As Paul follows the example of Christ (see 1Co 11:1 and note). keep your eyes on those who live as we do. The lifestyles Christians lead ought to be models worth following.

3:18 told you before. See v. 1. with tears. Cf. Ac 20:19,31. live as enemies of the cross. In glaring contrast to Paul’s conduct (v. 10) and to the truth of the gospel.

3:19 destruction. The opposite of salvation. god . . . stomach. A deep self-centeredness; their appetites and desires come first (Ro 16:18). earthly things. They have set their minds on the things of this life (see Col 3:1–2 and note on 3:1); they are antinomians (libertines), the opposite of the Judaizers of v. 2 (unless “stomach” refers to Jewish dietary laws).

3:20 citizenship. Philippi was a Roman colony (see Introduction: Recipients), and its people were proud of their Roman citizenship. But Paul points to a higher citizenship. In this world Christians are strangers and foreigners, fully involved in it but not of it (see note on 1:27; cf. Jn 17:14–15 and notes; 1Co 7:29–31 and note on 7:29; 1Pe 2:11 and note). in heaven. Where Christ is (see Gal 4:26 and note); contrast the “earthly things” of v. 19 (cf. Eph 2:6; Col 3:1–4). eagerly await . . . from there. Waiting for Christ’s return from heaven (see Ro 8:19; 1Co 1:7; 1Th 1:9–10; 2Ti 4:8).

3:21 power . . . under his control. Christ’s present power, earned by his obedience to death (2:8) and received in his resurrection and ascension, is universal and absolute (Mt 28:18; 1Co 15:27; Eph 1:20–22). will transform. By the Holy Spirit at the resurrection (see Ro 8:11 and note). our lowly bodies. Subject to weakness, decay and death, due to sin (see Ro 8:10, 20–23; 1Co 15:42–44 and note). like his glorious body. See Ro 8:29; 1Jn 3:2. The resurrection body, received already by Christ, who is the “firstfruits,” will be received by believers in the future resurrection “harvest” (1Co 15:20,49). It is “spiritual,” i.e., transformed by the power of the Holy Spirit (1Co 15:44,46).

4:1 love and long for. See notes on 1:8; 2:1. my joy and crown. True not only now, but especially when Christ returns (see 1Th 2:19 and note). stand firm. In the midst of present struggles for the sake of the gospel (cf. 1:27–30; 1Co 15:58). in this way. Refers to the closing statements of ch. 3. In the face of libertine practices (3:18–19), the Philippians should follow Paul’s example (3:17), having their minds set on heavenly things (3:20–21).

4:2–3 The fact that Paul mentions this conflict in a public letter suggests its serious implications for the church as a whole. Paul seems confident, however, that these women will be reconciled. His handling of the situation is a model of tact—he does not take sides but encourages others closer to the situation to promote reconciliation (see 2:2 and note).

4:3 at my side . . . my co-workers. Those associated with the apostle in the cause of the gospel (women as well as men) are his equals, not subordinates (cf. 2:25; Ro 16:3, 9,21; Phm 24). Clement. Not mentioned elsewhere in the NT. the rest of my co-workers. Not mentioned individually because they are known to God and their names are entered in the book of life, the heavenly register of the elect (see note on Rev 3:5).

4:4 Rejoice in the Lord. See 3:1. always. Under all kinds of circumstances, including suffering (see Hab 3:17–18 and note; Jas 1:2; 1Pe 4:13).

4:5 gentleness. Christlike consideration for others (cf. 2Co 10:1). This quality is especially essential in church leaders (see 1Ti 3:3; Titus 3:2, “considerate”). near. See Ro 13:11 and note; cf. Jas 5:8–9 and note on 5:9; Rev 22:7, 12,20. The next great event in God’s prophetic schedule is Christ’s return. The whole period from Christ’s first coming to the consummation of the kingdom is viewed in the NT as the last time (see 1Jn 2:18 and note). From God’s vantage point, a thousand years are like a day (see 2Pe 3:8 and note). Thus there is a sense in which, for every generation, the Lord’s coming is near.

4:6 anxious. Self-centered, counterproductive worry, not legitimate cares and concerns for the spread of the gospel (see 2:28 and note; 2Co 11:28; see also Mt 6:25–31; 1Pe 5:7). in every situation, by prayer. Anxiety and prayer are two great opposing forces in Christian experience. thanksgiving. The antidote to worry (along with “prayer and petition”).

4:7 peace of God. The opposite of anxiety. It is the tranquility that comes when believers commit all their cares to God in prayer and worry about them no more (cf. Jn 14:27; 16:33; Ro 5:1 and note). transcends all understanding. The full dimensions of God’s love and care are beyond human comprehension (Eph 3:18–20). guard . . . hearts . . . minds. A military concept depicting a sentry standing guard. God’s “protective custody” of those who are in Christ Jesus extends to the core of their beings and to their deepest intentions (cf. 1Pe 1:5 and note).

4:8 true . . . praiseworthy. Paul understood the influence of one’s thoughts on one’s life. What people allow to occupy their minds will sooner or later determine their speech and action. Paul’s exhortation to “think about such things” is followed by a second exhortation, “put it into practice” (v. 9). The combination of virtues listed in vv. 8–9 is sure to produce a wholesome thought pattern, which in turn will result in a life of moral and spiritual excellence (see note on Gal 5:22–23). lovely. Cf. 1Co 13:4–7.

4:9 seen in me. See note on 3:17. God of peace. See note on 1Th 5:23; cf. the “peace of God” (v. 7).

4:10 at last . . . no opportunity. The delay in sending gifts to Paul was not the fault of the Philippians, nor was it because they were lacking in concern for him (cf. 2Co 11:9). Perhaps Paul’s uncertain itinerary prior to his arrival at Rome or the lack of an available messenger had prevented the Philippians from showing their concern.

4:11 content whatever the circumstances. Paul genuinely appreciates the gifts from Philippi (vv. 14,18), but he is not ultimately dependent on them (cf. 1Ti 6:6–8).

4:12 content . . . whether well fed . . . whether living in plenty. Prosperity, too, can be a source of discontent.

4:13 all this. All those circumstances that Paul has just spoken of in vv. 11–12. him who gives me strength. Christ. Union with the living, exalted Christ is the secret of being content (v. 12) and the source of Paul’s abiding strength (see especially 2Co 12:9–10; see also Jn 15:5; Eph 3:16–17; Col 1:11).

4:14 share. The Philippians’ gifts are a means of involving them in Paul’s troubles (cf. Heb 10:33).

4:15 early days. During Paul’s second missionary journey, when he first preached in Philippi (Ac 16:12–40). set out. For the south (Achaia), where Athens and Corinth were located (Ac 17:14–16; 18:1–4). Macedonia. The northern part of modern-day Greece, where Berea and Thessalonica, as well as Philippi, were located (see map). shared with me in the matter of. Or “participated with me in an account of.” Paul uses commercial language to describe “giving and receiving” (credit and debit) between the Philippians and himself (see “credited to your account,” v. 17). Yet this commercial imagery is plainly transcended by the mutual concern and self-sacrifice of their relationship. except you only. The generosity of the Philippian church is unique and unmatched (cf. 2Co 8:1–5).

4:16 when I was in Thessalonica. While he was still in Macedonia (Ac 17:1–9). aid more than once. The gifts sent to Rome through Epaphroditus are the latest in a long and consistent pattern of generosity (cf. 2Co 8:1–5).

4:17 credited to your account. See note on v. 15. The “investment value” of the Philippians’ gift is not primarily what Paul received but the “spiritual dividends” they received.

4:18 a fragrant offering, an acceptable sacrifice. The OT background is the sacrifice, not of atonement for sin, but of thanksgiving and praise (cf. Lev 7:12–15; Ro 12:1; Eph 5:2 and note; Heb 13:15–16 and note on 13:15). acceptable . . . pleasing to God. Because of Christ’s work for us (1Pe 2:5) and God’s work in us (Php 2:13).

4:19 my God. A personal touch (cf. “my God” in 1:3). will meet. A promise given to a church that had sacrificially given to meet Paul’s need. your needs. Paul is concerned not only about his own situation but also about that of the Philippians. the riches of his glory in Christ Jesus. The true measure of God’s blessings to the church (cf. Eph 1:18; 3:16–20).

4:20 Paul cannot hold back a doxology, especially as he considers the truth of v. 19.

4:21–22 Final greetings are a typical feature of Paul’s letters (see, e.g., Ro 16:3–16, 21–23; 1Co 16:19–20; 2Co 13:12–13; Col 4:10–12, 14–15,18).

4:21 God’s people. See note on Ro 1:7. brothers and sisters who are with me. Paul’s fellow workers at Rome, especially Timothy (1:1,14,16).

4:22 Caesar’s household. Not only blood relatives of the emperor but also those employed (slaves or freedmen) in or around the palace area (cf. “palace guard,” 1:13).

4:23 A typical closing benediction of Paul. grace. See note on Ro 1:7. be with your spirit. See note on Gal 6:18.