Book of Philippians
Commentary
Commentary
 |
Author: Christopher J. E. Johnson Published: Nov 30, 2023 [creationliberty.com] |
 |
|
 |
Introduction
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
-Matthew 28:19-20
These things have I written unto you concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
-1 John 2:26-27
If you would like more information on these topics, I recommend the following resources here at creationliberty.com:
|
Philippi was the chief city in the region of Macedonia (Acts 16:12), and a Roman colony, taking its name from Philip, king of Macedon, who was the father of Alexander the Great. Paul was given a vision (Acts 16:9) to go to this city to preach the Gospel, which led to the conversion of Lydia (Acts 16:14-15), and also the jailer and his family after the Lord freed Paul and his companions with an earthquake. (Acts 16:26-34) This epistle was written by the hand of Epaphroditus according to the dictation of Paul, while Paul was a prisoner in Rome, waiting to be heard by Caesar, and given opportunity by the Lord to preach the Gospel of Christ to those who worked in Caesar's household.
When the Philippian church heard that Paul was prisoner in Rome, they sent Epaphroditus to visit with him, send him word, and bring him gifts for his comfort. Epaphroditus also brought Paul news about the condition of the church in Philippi. Paul then sent this letter in return, to give them news of his condition, encouragement to continue in their love, charity, and like-mindedness in Christ, to urge those at odds with each other to reconcile, to embolden them in faith for their suffering of persecution, to warn them against false teachers, to thank them for their kindness, and to remind them of God's rewards to those who do good works.
Chapter 1
|
[v1] Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul did not write the name of Timotheus as a co-author to this epistle, because it was dictated solely by Paul (and written down by Epaphroditus), but rather, he added Timothy's name because he was well known by the Christians in the city of Philippi. It should be noted that this exhibits a certain degree of humility, since the age gap between Paul and Timothy was wide, and so to include a young man like Timothy along with his own name at the beginning of such an important letter shows that Paul, in meekness, judged a man by his faith and duty to Jesus Christ, rather than by a pretense of honor in an elder position according to the traditions of men.To some the phrasing of the second half of the verse may seem odd when compared to the order of importance given to the believers in the congregation of typical church buildings today, but Paul's statement accurately reflects the proper spiritual structure of the church. Paul addressed the saints, which all those who have come to repentance and faith in the Lord Jesus Christ, and reside in Philippi, no matter the house in which they met, and "with the bishops and deacons," which is not to exclude them from being saints, but they are the servants of the church, mentioned last for that reason.
The bishops are the same as elders (these are two words that mean the same thing, and are used interchangably by Paul, Titus 1:5-7), and the deacons are those who serve more day-to-day duties on behalf of the bishops/elders who cannot attend to them as readily due to their work in preaching the Gospel of Christ to the lost and teaching the saints. The saints are mentioned "with the bishops and deacons" last because those positions of overseeing the church are a servitude position, being in obedience to Christ and service to the saints for their needs, both physical and spiritual. (Luke 22:26)
[v2] Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
This is the standard blessings of grace and peace that Paul wished and prayed upon all those he wrote to in his epistles. (e.g. Eph 1:2, Rom 1:7, etc.)[v3] I thank my God upon every remembrance of you,
There were many to remember, especially in times of prayer, and Paul was unable to remember or mention everyone and everything in every instance of prayer, just as we are unable to do that, otherwise, we would never stop praying, and would not be able to attend to our daily duties of caring for our families, which is a responsibility God has given us. However, every time the church in Philippi came to his mind, he gave thanks to "my God," which is not to say that the Lord was not their God as well, but to distinguish the Lord of grace and mercy from the gods of the heathen, or to distinguish Him from the false idea of a works-based god that formed in the minds of the Jews.[v4] Always in every prayer of mine for you all making request with joy,
These requests were made on behalf of the Philippian Christians, made joyfully, as he was always pleased to think of them and pray for their good, since they were very faithfully dedicated to the teachings and good works of Christ.[v5] For your fellowship in the gospel from the first day until now;
The Philippian church was one of the churches of the region of Macedonia (like Thessalonica) that Paul talked about joyfully, and praised often for their great charity. (2Co 8:1-2) Therefore, their fellowship was greatly desired and appreciated by Paul, who received many blessings from God through them.[v6] Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
The "good work" Paul speaks of in this passage is not meant in the sense of their charitable works for Paul's sake because those are works they had done, for which they will receive reward in heaven. (Mat 6:1-4) Rather, the "good work" that is done in us is the regeneration of our spirits by the Holy Ghost, giving us repentance, faith, and sanctification as children of God, which Christ will continue in all His saints until the day He returns.This point should be emphasized, namely, that good works we do in Christ are the result (or fruit) of the good work that Christ has already done in us. (1Co 1:30) This is why it is nonsensical insanity for one to think that the result of a work is the foundation of righteousness itself, or that the effect is the same as the cause, or that the roots are the equivalent of the fruit; all good works must be foundational in Christ or they are vain, and will burn up on the Day of Judgment. (1Co 3:11-15)
[v7] Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
Paul is saying that it is reasonable and suitable to have confidence in them, and therefore also to have them in his mind as a point of joyfulness, and a reminder of the good fruit of his labor. The phrase "ye all are partakers of my grace" is not meant in the sense of Paul's grace on them, but contextually, it is that Paul received the wonderful grace of the Holy Spirit, and the Philippian church shared with him in that same grace, by their bonds, which would be their sufferings for the sake of Christ, as well as their pain at the hearing of his sufferings (for which they prayed and sent him any help they could), and also that they preached and wrote about the doctrine which they learned from the Holy Ghost through him, assisting him in areas where he could not be, no matter how many turned against him.[v8] For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Paul appeals to God's witness of his testimony to them, to testify of those things in his own heart, of which only the Lord can see into our depths, and which cannot be verified by any other means than the words and actions of the person in question. Paul testified that he longed for them in the similar way a father would long for his child, to see them, to have communion with them, and to give many good things given to them, and that the love was firmly founded in Christ, or the "bowels" of Christ, which is meant in the sense of the inner or central parts, from which come tenderness, compassion, pity, and kindness.[v9] And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
There is no good work that can be done without love behind it, and so for that love to abound, which means for it to overflow like a fountain, the hope is that the good works of love to others would also abound. To some, this may seem a contradiction to other doctrine, since Paul also taught that knowledge puffs up a man in pride, but charity edifies (1Co 8:1), but that would be a gross misunderstanding because, in that passage, Paul was speaking to Corinth of conceited knowledge used as a pretense to pride oneself over others.The knowledge Paul is referring to in this passage is the good knowledge of Christ, taught to us by the Holy Ghost, which comes from the Word of God in Scripture, because true knowledge humbles men, showing them how little they actually know, and points them towards charity in all things. Furthermore, there is love in proper judgment, and although the world (and most especially corrupt church buildings) believes that judgment is a bad thing for men to do, the Bible tells us that God loves judgment (Isa 61:8), and Jesus commanded His disciples to judge righteous judgment (John 7:24) because by doing so, we can do good for the poor and needy, while rebuking those who oppress them, which is why God was pleased with Solomon when he asked for understanding so he could judge righteous judgment. (1Ki 3:9-12)
(Read "Unbiblical Cop-Outs: 'Don't Judge Me!'" here at creationliberty.com for more details.)
[v10] That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
We Christians have a responsibility to "approve," or rather, to prove to be true and justified according to the wisdom of God, all things (1Th 5:21); to show whether or not they are "excellent," which is something of great value due to its virtue. We must test all things, both carnal and spiritual, the doctrines and works of men, whether they belong with the precious stones, or with the wood, hay, and stubble that will burn up. (1Co 3:12-13)The word sincere generally means "pure," and so when someone is brought into the light (John 3:19), they will be tested to see if their minds are sincere, that they walk and talk not in flawlessness, but in good conscience towards God and mankind, living according to the principles of Christ without hypocrisy. By this example, they provide evidence to their approval of excellent things, and that true knowledge and righteous judgment was given to them by the grace of God.
[v11] Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Paul rightly calls our works the "fruits of righteousness," because part of our fruit is our good works, which can only be good and righteous through the imputed righteousness of Christ to us. (Rom 4:22-24) All those who do what are perceived to be "good works" without Christ might be "good" in the sight of men, but not in the sight of God because righteousness does not come by the works of men, and therefore, all good works must come through the grace and mercy of Christ, professed by His disciples, which will then glorify God the Father. (Phil 2:9-11)[v12] But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
The Philippian Christians prayed often for the safety and well being of Paul, and at times, the most faithful of Christians may question why Paul had to suffer as much as he did, especially since he was so kind to those he encountered. Paul, who was sitting in a Roman prison at the time this letter was written, is reassuring the Philippians (and all Christians) that, although their prayers were heard by the Lord, there were other purposes in that suffering.The Gospel of Christ, namely, repentance for the remission of sins, is not loved by the world, or to put it more aptly, those of a carnal mind fervently hate the Gospel of Salvation because, as Paul stated to the Roman church, the law (which we preach to bring men to repentance of their sins, Gal 3:24) puts a mirror in front of them so they can see their own corrupt state, and instead of embracing it, they reject it as an enemy who slays them at their core (Rom 7:7-12), and some will do everything in their power to stop that message from being heard, which is why evangelists and prophets are hated so vehemently. However, the oppression we Christians face from our enemies typically ends up back-firing on them, in the sense that when a Christian faces public persecution for preaching that which is good and right, it brings attention to the Gospel of Christ, which only results in more converts to Christ, and therefore, Paul explains that those things which he and the church thought to be terrible, was actually guided by the hand of God to save more souls.
[v13] So that my bonds in Christ are manifest in all the palace, and in all other places;
Paul was not bound in prison by the Roman government for any crime he committed against their laws, nor was it for any debt he had incurred, but rather, he was a prison by the will of God for the sake of Christ's Gospel. Paul was originally taken prisoner because of the lies of the Jews who sought to have him killed, and because of that, judges and magistrates need to hear both sides of the matter, which means that they must hear the doctrine that Paul taught, which also means that Christ's Gospel was preached to all the officers and audience members of the court, who may never had heard it before, or had heard a false version of it by the Jews or the heathen.[v14] And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
As the brethren in many cities saw or heard of Paul's bondage in prison, and how he remained faithfully steadfast in the purpose that God had given him, when He sent an angel to Paul to tell him that he would bring the Gospel of Christ to Caesar, and emboldened others to faith that God would see it through (Acts 27:22-25), therefore, the result is that others waxed (i.e. grew) in their confidence (i.e. faith), and spoke even more boldly in the face of their opposition, having no fear of whatever would happen to them. (Heb 13:5-6)[v15] Some indeed preach Christ even of envy and strife; and some also of good will:
There are those who preach Christ out of selfish intent, specifically, Paul points out "envy and strife," which would be those who were jealous of the power and effectiveness of the apostles of Christ, who sought to replace them in their absence, so they could attain the applause of the church and be glorified among them. These were not the Jews who were preaching the Messiah and rejecting Christ, but those who were greedy of their own gain, who used the name of Christ as a pretense to glorify themselves (Isa 56:11), and these types of men are still a problem for the church, and more specifically, the perception of what the church is supposed to be, even to this day.Those who preach of "good will" are those who have no selfish motivation, and nothing to gain from the preaching of the Word of God, except, of course, persecution, tribulation, and the many vexations of the world. They willingly preach the Gospel of Christ without hope of earthly reward, for the sake of Christ, for His church, and for the lost souls that might be saved upon hearing it. (Pro 11:30)
[v16] The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
The preaching of Christ in contention is not meant that the false teacher would yell and scream at the people, although there are some that do, but rather, it is meant that, do to the "envy and strife" mentioned in the previous verse, they set themselves against the apostles (and by association, all those who preach the Gospel taught by the apostles) because they never came to the humility of repentance (i.e. grief and godly sorrow) for the remission (i.e. forgiveness/pardon) of sins. The false teachers used the name of Christ as a pretense, to make themselves look good on the outside, and then when they were not arrested for boldly preaching, they used that as a justification to attack Paul and make him look like a liar and criminal because he was in jail, which adds more distress and grief to his current distress and grief in bondage.[v17] But the other of love, knowing that I am set for the defence of the gospel.
The true teachers were preaching of love, for Jesus Christ, for the church, for the apostles in bondage, and for the lost souls that would be saved. Because they had come to repentance for the remission of sins, they found the Gospel of Salvation to be the pearl of great price (Mat 13:45-46), and because they understood it, they knew that Paul preached the truth in Christ, and so they stood with him boldly because they knew his time in prison was "for the defense of the gospel."[v18] What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
Or in other words, Paul is asking what should we say or conclude from this information? Or, perhaps it could be said that Paul is proposing his own conclusion, since he was the man who was coming under attack by false teachers, but either way, this was written under the inspiration of the Holy Ghost, and therefore, we Christians should take the conclusion with the utmost seriousness.Whether a man preaches under a fake appearance of the love of Christ, or he is genuinely preaching in the love of Christ, we should remember to be thankful for one thing: "Christ is preached," namely, the virtue of Christ's sacrifice for our sins, which, at the time, was not as common as it is today. Therefore, Paul's conclusion is that he rejoiced that the message of Christ was being spread to the masses, even by the mouths of his enemies.
This is not to say that Paul was indifferent to false teachers who preached from a position of contention because Paul was in strong opposition to contention, evny, and strife of any kind among the church (1Co 11:16, 1Ti 6:3-5), and so this verse should not be taken as an acceptance of hypocritical and deceptive preachers. We should not fellowship with men of corrupt minds who claim to be brethren in Christ. (Eph 5:11-13) A man can come to repentance by the hearing of the law through a false preacher, and he can be saved by hearing of the blood of Christ through a false preacher; we are simply to mark those false teachers for the sake of the brethren, avoid them (Rom 16:17-18), and let the Lord decide what their end should be for the things they have said and done in self-glorifying deception.
[v19] For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
Just as the prayers of the church for Peter resulted in the Lord bringing him out of prison, so too would the prayers of the church for Paul release him from his bonds, which is what Paul meant by "my salvation." Despite the persecution and guile of corrupt preachers, Paul's dedication to the Gospel of Christ while in bonds only increased his standing with the saints, having the opposite effect that the false teachers desired, and through the prayers of the saints, the Lord would continue to supply more strength and comfort to Paul in his time of grief.[v20] According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
No matter the accusations, Paul is saying that his faith and hope is assured, and despite the preaching of corrupt men, or the false accusation brought against him in court, he would not be ashamed. Though Paul's body was weak, Christ was glorified in it because of the great workings of the Holy Spirit through his weakness, and that whether God determined that Paul should be released from his bonds, or if God determined that he should be killed at the hands of the Roman government, Christ would be glorified all the same.[v21] For to me to live is Christ, and to die is gain.
For his life to continue, Paul says, his daily thoughts, words, and works were all dedicated to the service of Christ, and if he were to be put to death, then he would gain the eternal rewards for his temporal sufferings, the greatest of which would be to join Christ in Kingdom of God. In short, it is a win-win for Paul and Christ.[v22] But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
Paul says that he lives "in the flesh" which is not to say that he lives after (or according to) the flesh, but rather, at the time this letter was written, his spirit was bound to his flesh, and his life in this world are his fruits of his work. (Gal 2:20) If given the choice between life and death, the choice becomes difficult because, on one hand, we have death that brings us to Christ and gives us eternal reward, while on the other hand, we can do good for the sake of Christ in this world, and our love for the brethren and dedication to our works for their good here also brings more glory to Christ and reward in heaven.[v23] For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
Paul says that he is torn in his desire for two things, the first of which is to die and depart this world, specifically to be with Christ, to the place which He has prepared for us to be with him. (John 14:2-3) We ought to consider that to depart from this world to be with Christ means a departure from sin and a sinful world filled with sorrows and vexations and hatred and death, to enter into more pleasure and peace than we could possibly imagine, to be in never-ending communion with God the Father, Christ the Son, and our brethren forever.[v24] Nevertheless to abide in the flesh is more needful for you.
This is not said in the sense that abiding in the flesh is needful for the saints in the church because we are all in the same predicament as Paul, being torn between our duties here to Christ and our brethren, and to go home to the Kingdom of God. Rather, Paul is saying that his remaining in this world is more needful for the brethren in the church, and for those who had not yet come to know Christ; his remaining in the flesh benefitted their education in the doctrines of the Holy Ghost, and provided the church much-needed edification, that they would be emboldened in their faith to preach the Gospel of Christ.[v25] And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
Though Paul desired to be with Christ, he also knew that he would continue with them longer because he had been instructed by an angel that God was sending him to preach to Caesar. This meant that he would continue to live to finish the work the Lord had set for him to do, and in the meanwhile, he would continue to work for the benefit of the church for the glory of Christ, to increase their joy in faith, because joy comes from the foundaiton of faith in the imputed righteousness of Christ, that His shed blood has paid for all our sin, and that by faith in His Word, we are guaranteed a place to live forever with Him as family.[v26] That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
Paul notes that one of the ways in which he will further their joy in the faith is to see him again, which is not only meant that they would see their beloved friend and brother again, but that by seeing him again, they would see the evidence of their prayers heard and answered, which would increase their confidence and rejoicing in Christ.[v27] Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
While they waited for the results of Paul's condition, in the meantime, he reminded them to conduct themselves in a proper manner that would be expected as a representative of Christ on earth, namely, that we Christians should not offend others by our mannerisms, and put to shame those who falsely accuse our good conversation in Christ. (1Pe 3:16) Whether Paul could visit them or the Lord took him elsewhere in travels (which is what he meant by "else be absent"), he would still hear of their words and deeds, and his hope was to hear that they had stood together in the Holy Spirit of God, according to His Word, loving one another in the bond of peace, just as he instructed the church in Ephesus. (Eph 4:1-4)[v28] And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
Though we all hate to suffer the pains of this world, we have no reason to fear because Christ is greater than our enemies. (1Jo 4:4) The way we conduct ourselves, having been humbled to repentance by the grace of God, is evidence of our salvation in Christ, but to those who hate us for our well doing, it is "an evident token of perdition," or in other words, it is evidence to their utter destruction, in that their hatred of grace, mercy, and truth demonstrates that their are reprobates given completely over to their sin, and they will likely end up in hell because, in such cases, it is quite rare that such men are converted to the very gentle and kind grace which they despise.[v29] For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
This is a point that I believe many churchgoers today miss, and that is the fact that we Christians are called to believe on the mercy of the Lord Jesus Christ, in His shed blood on the cross to cleanse our souls, but also that by believing on it, we would preach the same, rebuking sin by the preaching of God's law to convert sinners. By doing so, we would suffer persecution, which comes not only in the form of unbelievers against us, but also in the form of "brethren" falsely so-called, who will hate us for preaching the truth about their wicked words and deeds.We are called to suffer these things because our Lord Jesus Christ suffered the same for simply speaking the truth. We suffer because He suffered, and we are not greater than our Lord (John 15:20), and so we will be more emboldened if we (as Christ's church) stand together with strong faith in the Holy Spirit of truth, without fear of our enemies.
[v30] Having the same conflict which ye saw in me, and now hear to be in me.
This indicates that Paul was informed that the Christians in Philippi were suffering similar persecutions as he, being horribly beaten and jailed, which is no surprise. Philippi was the same city where Paul and Silas had rebuked the damsal who had a devil of divination in her (Acts 16:16-18), and after the devil had fled, she could no longer give her masters predictions that would make them money, which caused them to have Paul and Silas arrested and beaten (Acts 16:19-24), which is why Paul mentions the conflict "which ye saw in me" when they first witnessed him suffer what they now suffer, and they heard word that he suffers yet again the same in another city.Chapter 2
|
[v1] If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
The word 'consolation' comes from the word 'console', and in this context, it means that Christ refreshes and gives joy to the mind and spirit. Paul is not posing the word 'if' as a question or possibility, because it is most certain that Christ does these things for the saints, but he uses the word 'if' as a logical argument, meaning that, if such a a thing has been done for us in Christ, then the logical conclusion should be what is said in the next verse.If there will be any comfort of love in the church, as was commanded by Christ (John 13:34), if there is any intimate friendship with the Holy Spirit, and if there are any 'bowels', which are the compassions and tenderness of mercy that first came from Christ, and afterwards from those of us born again in Him, then...
[v2] Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
This is not meant in the sense that the Philippians would fulfill the joy of Christ in Paul because that duty was left solely to the Holy Ghost, but rather, it is the joy of the saints in fellowship, in their conduct to one another, having love, peace, and unity in the Spirit. The word 'philosophy' generally means "a way of thinking," and we are called to have the philosophy of Christ (Col 2:8), which means that we ought to be likeminded in our way of thinking, to speak and act in the way the Holy Spirit has taught us through the Scriptures, in "one accord," which would be in harmonious agreement, just as an orchestra could not produce a beautiful sound if one instrument turned aside to its own way.[v3] Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Once again, Paul expresses his great displeasure of strife, which is when two or more people fight to gain superiority over one another, which is opposed to the Gospel because we are all equal under the Chief Shepherd, which is Jesus Christ. (1Pe 5:4) Therefore, having the same master, we should not war against each other for the vanity of earthly glory, or rather, to take the glory and preeminence meant for Christ upon ourselves, which is what corrupt men like Diotrephes did. (3Jo 1:9) Knowing that we are corrupt sinners saved by Christ alone, we should have a humble and meek spirit as Christ showed to us (Mat 11:29), and therefore, in humility, we should consider the pit from whence we were digged (Isa 51:1) and consider others in the church better than ourselves.[v4] Look not every man on his own things, but every man also on the things of others.
Paul is not saying that a man should not look to his own things because there are duties that both men and women respectively have to God and to their families, and Paul also wrote that for a man to ignore those duties makes him worse than an infidel (1Ti 5:8), which is a man who rejects the Gospel of Christ. Rather, Paul is saying that Christians (and if possible, all men in the world) should not be selfish in his motivations, seeking the good of others (as well as himself and his family, as indicated by the word 'also'), and should not be a busybody in other men's matters of which he has no investment. (1Pe 4:15)[v5] Let this mind be in you, which was also in Christ Jesus:
That is, to explain the reasoning behind the commandment Paul just gave, what follows is the philosophy by which we should act concerning others in the church, and concerning our neighbors, which was an example set for us by Jesus Christ.[v6] Who, being in the form of God, thought it not robbery to be equal with God:
The "form of God" is not meant in the sense of Christ's physical body, but that Christ is the eternal nature of God. Put in another way, we could say that the form we see of a man provides the evidence that he is man, just as the form of Christ we see in the Scriptures (i.e. sinless, omniscient, all-powerful, etc) provides the evidence that he is God. Christ did not attempt to take on His divine nature by robbery, as Satan has attempted to do, but He had it naturally, as a Son of the Father, and the Father took no offense to it because He and Christ are one (John 10:30), to the point that He told Philip that if they had seen Christ, they had seen the Father. (John 14:8-9, Mark 14:60-62)[v7] But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
All saw Christ in His form of a man, but few saw His divine form because the pride of their hearts blinded them to the truth. That pride made them see Christ as someone to be despised, rather than seeing Him as God.Whereas Satan was cast out of heaven by force, Christ willingly left heaven to lower Himself in the form of a servant, although He is the King of Kings. (1Ti 6:14-15) He served men by teaching them, and ministering to their needs, and subjected Himself to the life of a man, being born, living with sufferings, sorrows, and temptations, and died as men die, and yet, He did this willingly as a sinless being for our sakes.
[v8] And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Christ was commonly charged with the crime of blasphemy (Mark 14:64, even though it is impossible for God to be guilty of blasphemy for logical reasons, let alone spiritual), which proves that He was seen as a man, just as we are, and being divine, omniscient and all-powerful, He submitted Himself to growing in the womb of His mother for nine months, He was born unto parents and subjected Himself to their authority when He was still in the fashion of a child, He worked His father's trade as a carpenter (Mark 6:3), conversed with the lowest of despised men (John 5:1-6), and washed the feet of His disciples. (John 13:8) Christ showed Himself obedient to his parents, to governing rulers, to the ceremonial laws, and to God, to go to the death of the cross as His Father had preordained.[v9] Wherefore God also hath highly exalted him, and given him a name which is above every name:
This is according to promises of God, that whosoever exalts himself shall be brought low, but he that humbles himself shall be lifted up. (Luke 14:11, Acts 5:31) The name of Jesus Christ is exalted above every name, which some may find contradictory because there is no name higher than that of God the Father, but because Christ is the Everlasting Father (Isa 9:6), therefore His name is above every name because He is God.[v10] That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Obviously, every time the name of Jesus is spoken or read, people do not fall to their knees automatically, which was not Paul's meaning, but rather, this is said in the sense that Jesus is in ruling authority above all, and all things are subject to His will. (Col 1:15-18) The Lord Jesus Christ is in all ruling authority over the saints and angels in heaven, mankind still alive on the earth as well as all creatures therein, and those men in the grave of death, along with the devils, in hell.[v11] And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Which is not to say that every creature given a tongue will confess, but those creations which have been given the capability to speak and comprehend the complexities of language, whether men or angels, "should confess," which means they ought to confess, although there are many men and some angels who do not. Our confession of Christ is not simply a matter of believing He is Lord over all, but also an inward acknowledgement of our sin, being fallen creatures that are in dire need of His mercy, by which we willingly and gladly submit to His authority over us as our Savior, who is the glory of God the Father.This is contrasted by those who only profess Christ outwardly, but do not inwardly confess Christ, which is seen through a total submission to His authority. For instance, when Christ spoke in parables of the seeds that fell among the stones and thorns who sought an appearance of holiness rather than grace (Mark 4:16-19), or the five foolish virgins among the ten (Mat 25:1-3), who thought they could create the guiding light of the Holy Ghost by their own efforts; these are examples of those who profess (i.e. make declaration), but do not confess (i.e. to acknowledge a fault or crime against one's own reputation).
[v12] Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
This verse has been misused by many false religious cults to justify their works-based ideologies, which is why I believe I need to write a bit of a lengthier explanation to address this in full. After spending so much time with the saints in Philippi, especially since he had personally preached the Gospel by which they had come to salvation in Christ, and because they were suffering the same sufferings, having the same charity towards one another in those sufferings, he had bonded with them in a strong kinship, which is why he calls them "beloved."The Philippian Christians were obedient unto Christ willingly, studying His Word and following His precepts to the best of their understanding, and doing so cheerfully, giving to one another (and the poor and needy) in a manner that is becoming of those who are children of the Lord. They did not do these things to put on a show in front of Paul when he was present, but in his absence, they did even more, demonstrating the core foundation of the repentance the Lord laid in their hearts (by their confession of Christ, as mentioned in the previous verse), their faithfulness to Christ, that he had fully remitted their sins and set them at liberty, and their submission to the guidance of the Holy Ghost, showing the fruits of the labor that was done in them by their charitable works.
Thus, when Paul wrote "work out your own salvation with fear and trembling," he was not commanding the Philippian Christians to work that they might obtain saving grace because that is contradictory to the other teachings of Paul (Eph 2:8-9, Rom 11:6), to the teachings of other apostles (2Pe 1:1, Jude 1:3), and to the Gospel of Christ. (John 3:15-16, John 5:24) Rather, Paul was commanding for them to continue to do the good works of faith and charity, or in other words, their works should be a reflection of the foundation of repentance that Jesus Christ laid in their hearts (Mat 3:8, Luke 3:8, Acts 26:20), and that these should be performed with "fear and trembling" not in the sense that they had to fear hell, because they had already been saved in Christ and were assured eternal life in heaven, but in the sense of humility, which is the way a dedicated, loyal servant would humble himself and be pleased to serve obediently according to the will of a good king.
The context of these verses proves the interpretation of this verse is not in any false doctrine of works salvation, and therefore, those who misuse it to that effect earn themselves a mark of distrust by those who understand it. More evidence of this is provided by the next verse, which Paul goes on to emphasize his point in different words...
[v13] For it is God which worketh in you both to will and to do of his good pleasure.
This is both an encouragement and an argument. The encouragement is that the work of our salvation, and the work of our consciences (to have resolve to do good works) is done for us by the Holy Ghost, according to the perfect and good pleasure of our ever-merciful God, and it is an argument as to why we need to be humble, and not do any thing in "strife or vainglory" of ourselves (as Paul pointed out in verse 3) because all our knowledge, wisdom, and understanding comes from the Lord God as a gift of kindness, given to those who have the "fear and trembling" (verse 12) of humility. (Pro 9:10)[v14] Do all things without murmurings and disputings:
This does not mean all things in the sense of all things in existence, concerning any action, because this does not include works of evil, which often result in murmurings and disputings, but rather, all things which we are called to do by the good pleasure of the Lord, whether it be study of the Scriptures, attendance to the needs of the church, in worship and conversation, in prayer, or any other evangelical work, we should do without backbiting and conflict. Murmurings are complaints half-suppressed (which is a thing that God hates, Num 14:27), in which people will mutter under their breath in defiance (without facing their opponent head on), attempting to hide their contempt, which leads to disputings, and in this context, it is meant in the sense of those things which are carnal arguments, or in other words, when the flesh of men or worldly wisdom is in opposition to the commandments of Christ, we ought to do that which is good according to Scripture, and not dispute with carnal reasoning.[v15] That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
This is not to be misunderstood that the saints are blameless in the sight of God concerning sin, for all saints are sinners redeemed, meaning that they are not without sin, but have been forgiven their sins through the cleansing blood of Christ. (1Pe 1:18-19, 1Jo 1:8) Rather, the context of blamelessness in this passage is in the sight of men, in which they would have no just reason to find fault with us in our words and actions, and in like manner, we ought to be "harmless," which is not meant in terms of self-defense of one's home, because that is what a good man will do (Luke 12:39), but this is meant in the sense that we Christians ought not to initiate harm, either to persons or property, and if for some reason we have done so, we ought to seek forgiveness of the Lord first, and then forgiveness of our neighbor second, being willingly to go above and beyond our responsibility to provide restitution for the damage without having to get the law involved. (Mat 5:40)This will keep us at peace with our neighbors, and in good standing with those who will reasonably consider the facts, giving them no just cause to rebuke us. We will then stand as a shining light in the midst of the darkness of our nation (Mat 5:16, 2Co 4:6), to set an example of Christ for the world to see, that they might know there is a difference between those who are saved and those who are lost.
[v16] Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
The Word of God gives life, in the sense of spiritual life because of the Gospel of Salvation, and in the sense of carnal life, in that the knowledge and understanding of the Word can prolong the lives of men. In the parable of the ten virgins, both the foolish and wise virgins held the word of life in their hands, but only the wise had the Holy Ghost to provide the oil to their lamps, and therefore, only they were able to light their path with it, which means that simply holding the word of life is not enough; we must have been regenerated by the Holy Ghost so that when we hold it forth, it has effect.By studying, understanding, and applying the Word of God accordingly, Paul uses himself as an example, which also applies to us, that he can rejoice in the day that Christ returns and judges the world. He can know that he did not labor in vain, nor did he "run in vain" which is a marathon runner analogy he occasionally used when writing to the church (1Co 9:24), meaning that, by the results of his ministry, the fruits of the converts to Christ, he could move forward with confidence knowing that he did work that was pleasing to Christ, and that there would be great reward for it. (Mat 16:27)
[v17] Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
Again, Paul was in a Roman prison at this time, and there was a strong possibility that he could be executed, and even if he was not executed, he expected that he could be killed at any time for any reason because of the dangers he faced in preaching the Gospel of Christ. Therefore, he assured the Philippian Christians that he was joyful to be a sacrifice for their sakes, meaning that his blood shed would be a good example to them for the glory of Christ, and though painful both for the persecuted and those in the church witness it, in the end, we can rejoice together that Christ was glorified.[v18] For the same cause also do ye joy, and rejoice with me.
Though sadness at a the loss of a friend is inevitable, Paul reminded them that there was good reason to rejoice together if he was slain, and that is because, if it were to happen, it means he had finished his race, and it was by the will of Christ for the furtherance of the Gospel, so that Christ gained from it, even if they might not initially see what gain it would bring.[v19] But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
Timothy was also in prison along with Paul, and though he may have wanted Timothy to go to them, he did not guarantee it by his own word and power, nor any guarantee from the Roman government, but rather, Paul said he put his trust in the Lord Jesus Christ, for his mercy and kindness, to send Timothy to them "shortly" (i.e. in a short time, or soon), in the hope that he might be released, but they were holding Timothy for the same reasons as Paul, so it was still unsure what would happen. He also requested to know their "state," which is not in the sense of worldly affairs (e.g. their occupations, physical health, if their lawns needed trimming, etc), but rather, he was inquiring to their spiritual condition, what they had done for the furtherance of the Gospel, if they had questions concerning the Scriptures, their encounters with false teachers, reports of good teachers, and successes they had in conversion of sinners and comforts for the saints, by which he would know their spiritual needs and might attend to them as he had ability.[v20] For I have no man likeminded, who will naturally care for your state.
He had no one at his disposal that he fully trusted to send to the church as he did with Timothy. Timothy was trustworthy, preaching as Paul preached, working as Paul worked, and had the same zeal for the care of the saints as Paul did. There were many teachers then (as there still are today) who look to themselves and their own care first and foremost, rather than looking to the state of the church, and Timothy was one of the few Paul could trust, without question, to edify the church.[v21] For all seek their own, not the things which are Jesus Christ's.
This is not meant in the sense of all men in existence, nor everyone in the church, because there were some who preached and did right according to Christ, but as Paul mentioned earlier, there were many fake ministers who preached in strife, contention, and vainglory. On the outside, such men appear to be ministers of Christ (Mat 7:15), but inwardly, they seek their own gain (Isa 56:11), to have glory and honor among men (3Jo 1:9), to be lords over God's children (Mat 20:25-26), and to receive popular applause from the masses (Luke 11:43), which is a problem that has persisted over the past 2,000 years.[v22] But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
Paul met Timothy in the region of Macedonia (Acts 16:1-3), and so the Philippians were quite familiar with him, and they had tried Timothy's spirit and found him to be a dedicated servant of Christ. Timothy did not just serve the needs of Paul, but he also served with Paul to preach the Gospel as a "workfellow." (Rom 16:21)[v23] Him therefore I hope to send presently, so soon as I shall see how it will go with me.
After providing his reasoning, Paul repeats that he hopes to send Timothy to them, on the condition that the Lord Jesus Christ would see to Timothy's release and give him safe and quick passage to Macedonia.[v24] But I trust in the Lord that I also myself shall come shortly.
Though Paul was unsure of the outcome, he still trusted in Christ for his care, and had some perceived evidence that he might be released as well.[v25] Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
Paul notes that Epaphroditus is a man he trusts, specifically a "brother," which not meant in family relation, but in spiritual relation, and a fellow in the labor of preaching the Gospel to the lost world. Paul also calls him a "fellowsoldier," which is not to say that they were part of a worldly military army, but a soldier in the sense of the spiritual warfare that all Christians must take part in, which means that Epaphroditus was an experienced and reliable companion when earnestly contending for the faith against false teachers.And now, Paul sent Epaphroditus as a messenger, which may have been considered a poor use of the gifts God had given him, but because Paul needed companions he could trust at this time, Epaphroditus was trustworthy for the task. He not only ministered to the needs of Paul, but also to his wants while in prison, and now to his wants that a brother in Christ go to Philippi to gather information.
[v26] For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
Epaphroditus had desired to see the Philippian brethren, which was another reason it made sense to send him to them, but it was previously not an option simply because of how busy they all were with the preaching of the Gospel and caring for the church, and furthermore, he came down with a grave sickness that prevented him from going anywhere or doing anything.[v27] For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
Because there was so much potential for unsubstantiated rumors, Paul's letter verified that Epaphroditus was very ill, but the Lord showed him mercy and healed him from his sickness (likely not miraculously, but through natural processes), and that, in turn, also showed mercy on Paul because to lose one of his highly trusted brothers would be a great burden of grief on him, which would add the grief of knowing that his brother suffered so heavily under the sickness.[v28] I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
Because Epaphroditus had previously been ill, and because the desire for news was great, Paul arranged extra provisions for his safety and speed in travel. They would be glad to see him after hearing rumors of his illness and possible death, and Paul would then be glad after hearing that he had arrived safely and that they were all joyful together.[v29] Receive him therefore in the Lord with all gladness; and hold such in reputation:
Although he was confident that the Philippian Christians would do so, he still requested that they "receive him," which is not meant to simply invite him into their homes, but to receive him with sincere affection as they would with Paul. He also requested them to "hold [him] in reputation," which means that Epaphroditus has proven himself time and again to be a dedicated preacher of the Gospel of Christ, and so they ought to highly esteem him for the sake of the work he does, giving double honor to him for sufferings for his labor in the Word of God. (1Ti 5:17-18)[v30] Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
The illness that Epaphroditus contracted was due to his many travels, not only in preaching the Gospel, but also visiting Paul and caring for his needs, which is one of the reasons why Paul was so grieved by it. Epaphroditus gladly ignored his own health to provide for his brethren, that is, their "lack of service" which is neither insult or accusation, but rather, it was simply a fact that Philippi was a far distance away, and they were not capable of providing for Paul's needs as they greatly desired to do.Chapter 3
|
[v1] Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.
Paul seems to repeat the idea of rejoicing in the Lord, but in this sense, it seems he is emphasizing it concerning justice, or rather, the injustice of Paul's situation. We Christians often grieve at the injustices we see in the world, praying and hoping for a little justice in this life (which is one of the definitions of revenge, that is, to have governing authority give justice of recompense to victims, and punishment to the evildoers, 2Co 7:11), but because Paul established in the last chapter that they should remain joyful because of the works and glory of Christ, therefore, it seems that Paul is encouraging them to remain joyful even in times where there is a lack of proper justice in this world.These things that Paul is writing to them are not grievous in that it pains him to say, nor does it take up any time from his work because, while in prison, he has a lot of time on his hands, and it is likely more enjoyable to have something to do in that situation. Paul then turns their thoughts away from him and towards themselves by telling them that his words for their sake is "safe," which is not said in the sense that Paul's word would be dangerous to them, but is used in the adjective form, which is conferring safety to them, or providing them with instruction that they might be safe from those who seek to do them harm.
[v2] Beware of dogs, beware of evil workers, beware of the concision.
Dogs and wolves (which are the same kind of animal) are commonly used in Scripture to refer to men of corrupt minds that paint themselves in a "holy" or "religious" light, giving off an outward appearance of "goodness" or making themselve appear to be an honest teacher of Scripture (Mat 7:15), preaching love for pretense (Rev 22:15) , while preaching a false message of works-salvation and religious ceremony, but when they get hungry, they will devour the innocent for their own gain. (Isa 56:11) Although such false teachers are common in all religions who profess to be "Christian" today, in the early church, this was found most common among those who were Jews, which is why Peter said they were dogs "turned to his own vomit again," (2Pe 2:22) meaning that, in a sense, they were like dogs who, when their bodies expel that which is harmful to them, or when (presumably) the Holy Ghost would expel from them that which bound them to the law, they would turn to consume it again.Paul urges them to beware of not only these same "evil workers," who walked in deceit and were sometimes difficult to discern, keeping a close eye out for such men who would take advantage of them for filthy lucre (i.e. money gotten through deceptive methods, Tts 1:11), but also of "consision," which are those who preached circumcision under the New Covenant. Although circumcision was a symbol of the covenant with the children of Abraham, it was NOT as symbol of the covenant with the spiritual seed of Abraham, which means that, under the New Covenant, circumcision is nothing more than a brutal mutilation of children, and in some cases, adult men.
(Read "The Biblical Understanding of Circumcision" here at creationliberty.com for more details.)
[v3] For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
That is, we Christians are the sign of the New Covenant and the spiritual seed of faith, in that we are circumcised in our hearts (Deu 10:16, Jer 4:4), and thus, we are the true circumcision, worshiping God in spirit and truth (John 4:24), which is to give divine honors unto the Lord in the manner in which He commanded us in His Word. (e.g. study, prayer, song, etc.) We should rejoice in the sense that we would boast of ourselves, in any capability of works of righteousness or ceremonial religion, but rather, we should rejoice in Christ, to boast of the things He has done in us, and the gifts of wisdom, strength, and righteousness that He has given us.[v4] Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
This is not to say that Paul was contradicting his previous statement, but rather, this is a hypothetical argument, meaning that if anyone in a religious setting had a reason to have confidence in his flesh, to trust in his own intellect and understanding, to put faith into his religious works, having come from a background of the most extensive theological education one could attain in Israel at the time, it was Paul.[v5] Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
Circumcision of boys was commanded to be done on the eighth day after their birth (Lev 12:3), which means that Paul was a natural-born Jew (as opposed to a proselyte/convert), and he emphasizes that he is "of the stock of Israel," which distinguishes him from the Ishmaelites, who also circumcise their children based on the traditions they learned from Abraham. Paul also points out that he is of the tribe of Benjamin, who was favored by Jacob because he was the child of his beloved wife, and from that tribe came the first king of Israel, Saul, which was also Paul's Jewish name before the Lord Jesus Christ renamed him.Paul was also a "Hebrew of the Hebrews," which means he was born purely of Hebrews, having a Hebrew father and Hebrew mother, which was opposed to those who had married non-Hebrews, such as Timothy, whose mother was Hebrew and father was Gentile. Paul was also trained in the sect of the Pharisees, according to their interpretation and observance of the law, because his father was a Pharisee (Acts 23:6), and although there were many hypocrites among them, they were much more Scripturally sound in their doctrine than the Sadducees, who did not believe in basic Biblical principles, such as the existence of spirits or the resurrection of the dead.
[v6] Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
Paul's former zeal was not according to knowledge and understanding, but was a blind, prideful zeal, and so dedicated was he to the doctrine of the Pharisees, he gladly marched in violent opposition to the church, capturing Christians and bringing them to the place of their executions, approving of each one, as he did when Stephen was killed, holding the coats of those who threw the stones. (Acts 7:58) Paul is pointing out that he thought that, through his zealous observance of laws and ceremonies, he was blameless because he believed he had achieved righteousness by his works, thereby thinking that no one, neither God nor men, had any cause to charge him with any wrongdoing.[v7] But what things were gain to me, those I counted loss for Christ.
That is, what things that he perceived in his blindness to be of gain, like circumcision and religious rituals, believing at one time that these things would gain him righteousness and entrance to heaven, he now understands that these things were not done with charity to his neighbor, which is the fulfillment of the law. (Mat 7:12, Gal 5:14) Those things which he spent his life trying to attain were all useless works, and although most men will never give up their life's works willingly, and typically attempt to deceive others into giving value to their vanity, Paul considered these things to be a loss of time and effort, sacrificing them for the sake of Christ, that He might be glorified.[v8] Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
This is not to say that all things in existence are lost, else we would have no reward in heaven for our good works in Christ, but rather, all things which would compete with Christ, which a man might consider to be as vital as (or moreso than) Christ are loss, meaning that they are vanity by which a man will waste his time and effort when viewed in the light of the knowledge of Christ, which is most excellent because it comes from the Creator of all things and is given freely to His saints. Therefore, Paul abandoned all things carnal when concerning righteousness, which cost him his status and reputation, making him well-hated among the Jews because he counted their highly-esteemed religious rituals and worldly wisdom to be nothing more than "dung," or feces, the vile substance that the dogs (mentioned in verse 2) will consume.Paul then says that he might "win Christ" which is not said in the sense of having to do works to gain salvation because Paul did not believe in works-salvation, and such a thought would have absurdly contradicted the rest of the epistle. Paul used the word 'win' in the sense of obtaining one thing in exchange for another, since the carnal and spiritual cannot be held in the same esteem, or in other words, he lost the things which he used to esteem to be excellent, but gained the excellent knowledge of Christ by the gift of grace.
[v9] And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
On the day when man will face the Lord, we should be found in Christ, which is not to say that the Lord does not know these things already, but from our perspective, being found faithful to Christ's salvation and gifts, not relying on any works that are called righteous by men (e.g. circumcision, observance of days, eating of meats, etc; Col 2:16-17), and only relying on the righteousness imputed to us by Jesus Christ, which is the only righteousness that God the Father will recognize as true righteousness. (Rom 4:22-24)[v10] That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
By sacrificing all that he had learned and practiced from his childhood, considering those things as dung, and humbling himself as a child (Mark 10:15), he was granted the knowledge of Christ as a gift of kindness, to know the "power of his resurrection," or the wonder of what it really means for the Almighty God to come to this world in the form of a man to suffer to the extreme extent that He did to save such worthless creatures that we are.Paul also explains that in this process of humility and abandoning the thinking of the world, he suffered some of the same sufferings as Christ, which also gave him knowledge of the fellowship with Christ. Paul then says he is "made conformable unto his death," which is meant in the spiritual sense that he died daily (1Co 15:31), having crucified the lusts of the flesh (Gal 5:24), so he was planted in the likeness of Christ's death (Rom 6:5), meaning that he was exposed to death often, and was ready to suffer it when the Lord willed.
[v11] If by any means I might attain unto the resurrection of the dead.
Again, it should be emphasized that Paul is not speaking in the sense of salvation (nor works to salvation) because he had already been given the gift of eternal life in Christ, but rather, the context here is showing that Paul had gone through experiences which had changed his philosophy (i.e. way of thinking) in Christ. (Col 2:8) By this new knowledge in Christ (given to him through his sufferings), he understood that every Christian that has the knowledge of Christ must make sacrifices, and must suffer many trials of tribulation, persecution, and vexation before he might "attain" (or reach the point) of the resurrection of the dead, which is meant here to be the resurrection of the saints to go to be with Christ.[v12] Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
Paul is affirming the context of his writing, that, although he had attained the grace of salvation in Jesus Christ, he had not yet received the gift of perfection that was promised because that comes at the end of his earthly life, as it does for us as well. Paul pointed out that he was perfect in the sense of Christ giving him justification, because the blood of Christ is perfect and complete to justify sinners, but he was still in the flesh, meaning that his perfection was not complete in the sense of sanctification, and therefore, could not be completed to the full perfection promised because the seed must first die in order to grow into what it is intended to be. (1Co 15:35-38)Paul followed after Christ, in that Christ was the first to run the race (1Co 9:24), and Paul came to run the same race in His footsteps. Paul "apprehended," which means to take hold of something, and in this case, Christ first apprehended Paul on the road to Damascus, whereby the Holy Ghost took possession of him, and then guided him to apprehend Christ, that he would be seen among men to seek the glory of heaven after death, and be a testimony of evidence of the unseen things to come that we hope for (Heb 11:1), which were promised by Christ. (John 14:1-4)
[v13] Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
Of course, it logically follows that if we must first die to be with Christ and gain perfect knowledge in Him, then while we are alive in the flesh, we have not "apprehended" that promise yet, even though the promise of our faith is sure. In my opinion, this is a testiment to the humility of Paul because he had been caught up to the third heaven where God resides (2Co 12:2), and yet, he did not think himself to have perfect knowledge, even after what he saw, which leaves us to wonder how anyone could be prideful in their own knowledge when Paul was humbled after getting a brief glimpse of the perfection of heaven.Paul says "this one thing I do," or rather, this is an important principle that he focuses on with diligence, and that is to forget "those things which are behind," which is not meant to be the sins of the old man which he used to be, because one must know his evil deeds to turn from them (Col 3:8-9), but rather, he is referring to forgetting the philosophy that he could do works to attain righteousness, which is not possible. Now, he only looks forward to the knowledge and understanding of Christ, to see the narrow path before him (Mat 7:14) and run the race on it.
[v14] I press toward the mark for the prize of the high calling of God in Christ Jesus.
The 'mark' means the focus, as a gunman would aim at the intended target, and when one focuses on a target, he blocks out all other thoughts or purposes, or in other words, we ought to focus on Jesus while running our Christian race, which means to study His doctrine in the Scriptures and shape our lives to His charitable precepts. The "high calling of God" is so called because the Lord God is on high, and judges all just as an Olympic judge would rule over the performance of a runner, and award the prize to the best performance, not in the sense of salvation in Christ, which is awarded automatically to all who are born again, but in the sense of heavenly reward for good works, for laboring in the Word, diligent prayers, and attendance to those things which are commanded by Christ for us to do for the sake of His Gospel.[v15] Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
Paul seems to be saying this with some sense of irony, namely that we Christians ought to be "thus minded," which means to follow the example that Paul set for us, and which was set for us by the Lord Jesus Christ in His ministry, but also that those who may "be perfect," or in other words, those who believed themselves to have reached the pinnacle of perfection (even though such a thing is impossible in this life), that they should also focus on Christ. If they held in their minds a philosophy which contradicted the Christ-like philosophy, by working to focus on Christ's commandments in this life, the Lord God might show them mercy and open their understanding so they might see clearly their own contradictory nature and come to repentance, whereby they would have a natural focus on Christ, rather than a superficial one.[v16] Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.
That is, whatever knowledge in Christ that He has graciously given to us, we ought to walk the best we can according to that gift of understanding. Not everyone will have all understanding in every nation, nor in every age, but we should operate the best we can according to the understanding we have been given, and follow, at the very least, the same principles that God has taught throughout all the ages, to love Him, and to love one another. (Rom 13:10)[v17] Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
It should be understood that Paul was not instructing them to be followers of him in the same manner that false teachers did, in which they tried to gain a following of their own to lord themselves over others, but rather, he instructed them to be followers of his example because he followed the example of Christ. Therefore, those who should be followed are those who discipline themselves to follow Christ's example, not as lords over God's heritage, but examples to the flock (1Pe 5:3), and should have no fellowship with false teachers, not for the express purpose of shunning and avoiding them, but for the purpose of setting a good example for the church, to lead them faithfully in the direction of Christ.[v18] (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
Many men walk according to the lusts of their flesh, which is why so many think they can "balance" their evil works with their "good" works by participating in (or leading others in) religious rites and ceremonies. Paul reminds the Christians at Philippi that he often warned them (as he did with all the churches) of these deceitful men, that they should beware of them, and now, as he dictates this epistle to be written, he was in tears when considering that not only were they blinded to the mercy and grace of the Lord Jesus Christ, but many also plagued the church with persecution for bringing the message of repentance for the remission of sins, trying to lead them astray to a false gospel, primarily because that gospel destroys the pretense of religious rituals for righteousness, and therefore, the teachers who prided themselves to be holy by performance of their own ceremonies, in desperation to justify themselves, made themselves into enemies of the shed blood of Christ on the cross.[v19] Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
If those deceitful men continue to run on the wide path they have chosen (Mat 7:13), their end is destruction of both body and soul in hell. (Mat 10:28) Money is the god of the covetous man, who seeks to fill his own belly, and cares not for who he has to take from in order to feed himself to the point of having a slow belly, or constipation as it is now called. (Tts 1:12)Deceitful teachers have a secret hatred in their hearts (although they will never admit it publicly), knowingly preaching false information, and at the very least, preaching things which they have not verified (and have no interest to verify), so long as it serves their own belly, and by using their religious ceremonies and observance of rituals and days as a pretense, they glorify themselves. Since Paul used circumcision as an example, perhaps it could be said that the body part for which they ought to have shame, they instead glorified, and lift up the rudiments (or principle teachings) of the world as a badge of self-honor, by which they know they can gain the applause of men and wealth that they use to satisfy their lusts.
[v20] For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
For one who is born again in Christ (and does not simply act the part, as false teachers do), the conversation we have is from heaven, not in the sense that our words are all delivered from heaven, but that we study the Word of God and conform our tongues to reflect that which is written in the Scriptures because they are written by the Holy Ghost, delivered to us from heaven. (Deut 30:11-14) It is by that Word that we know of our Savior, and so we look for Him, not just in the Scriptures, and not just to focus on him when running our race, but also to His coming, knowing that Christ will return for His saints in due time, to bring the day of restitution and justice.[v21] Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
Our vile bodies are subject to corruption because they are full of sin, and we suffer weakness, illness, decay, and death, but the attributes of our heavenly bodies given to us in the next life (1Th 4:16-18) will be like that of Jesus Christ when He was resurrected from the dead, which never decays, never suffers pain, never has weakness, and will never die. The same power by which He does this is the same power by which He makes all things subject to His authority, including Satan, hell, and death, which will all be thrown into the lake of fire at the end of the world. (Rev 20:14-15)Chapter 4
|
[v1] Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
This is Paul's affirmation of his brethren, not in flesh, but in spirit, who were his beloved because they were regenerated in Christ and made the children of God, and who he longed to see, to have conversations with them, and to provide for them in any way he could, which was always a desire, but would be doubly so while sitting in a cold prison cell. They were his joy in whom he placed high value, as the highest value of jewels that were set in crown, and he encouraged them to "stand fast," which would mean to stand firm in the faith and power of Jesus Christ, which could only be done by Christ, since there is no other way a man could stand in faith on his own.[v2] I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
Euodias and Syntyche were two women, members of the church in Philippi, who, it seems, were at odds with each other over some bitter argument, or they were at odds with the church (or perhaps both), which must have been so contentious that message of it came to Paul. He kindly requested that they look to Christ, to reconcile to one another in the charity that the Lord has taught us, which Paul taught earlier. (Phil 2:2)[v3] And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
There are some who suggest that "true yokefellow" means that Paul had a wife, and although I do not understand why anyone would jump to that conclusion, the fact is that Paul had no wife, as he said in First Corinthians 7:7-8. It is also an unreasonable argument to say that he married at some point from the time he wrote that letter in Ephesus, soon after traveling to Jerusalem, where he was immediately arrested and sent to Rome as a prisoner; I find it absurd to think that he married in this time frame, under those circumstances, and even more absurd to think that his wife would have come from such a distance as Philippi.It is most likely that Paul is referring to those men in the church who were the true preachers of the Gospel, who had proven themselves, such as Epaphroditus, Timothy, or any other who was known in the church. If he meant one person in particular, it is likely he would have mentioned them by name, as he has previously done in this epistle, as well as others.
These were not just ordinary women, but ones who labored with Paul, which is not meant that they were preaching because Paul did not suffer the women to teach the church (1Ti 2:12), but rather, they suffered persecution with Paul in support of him. The women also suffered persecution with Clement, who appears to be another preacher at Philippi, and with Paul's "fellow labourers," which would include Timothy. One's name being written in the book of life is applied to all who are born again in Christ, and thus, Paul is acknowledging and reminding them that all who are involved in this process are brethren who will live together in eternity.
[v4] Rejoice in the Lord alway: and again I say, Rejoice.
Paul repeats this for emphasis, so that Christians will understand that rejoicing in Jesus Christ, for His mercy in times of need, always providing for us in times of grief, is an important philosophy to maintain, and so we should do it always, as He provides for us always.[v5] Let your moderation be known unto all men. The Lord is at hand.
moderation (n): restraint of violent passions or indulgence of appetite; eat and drink with moderation; indulge with moderation in pleasures and exercise
(See 'moderation', American Dictionary of the English Language, Noah Webster, 1828, retrieved Nov 24, 2023, [webstersdictionary1828.com])
In the church, we ought to show moderation in patience concerning those who are weak, forgiving offences, and being longsuffering with those who have little understanding, and such characteristics should be applied when dealing with all men, not just other Christians. These things we should do with the understanding that "the Lord is at hand," not in the sense of his second coming, but in the sense of His presence, being omnipresent (i.e. in all places, at all times, at the same time), seeing all and recording all for the record books that will be opened on the Day of Judgment, and so we should fulfill the expectations of our King and Master, knowing that He watches our every move and hears every word.
[v6] Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
This should not be taken in an overly general sense, as many churchgoers mistakenly do, thinking that they should never take care for anything, which is not the case because it would contradict many other passages of Scripture. We are to take care of our bodies, seeing to our health, and to that of others. We are to take care of danger, both physical and dangers affecting the mind through corrupt ideologies and false doctrines. We are to provide for our families, with women taking care of the household, while men bring in resources, as he is instructed to do, or he is worse than an infidel. (i.e. one who has rejected the Gospel, 1Ti 5:8) Obviously, we have many duties in our home and civil lives that require careful consideration, but in this sense, Paul is saying that we should be careful for nothing that the Scriptures have told us not to worry about, such as being anxious and stressed out by the cares of this world (which is a concern of false converts, Mar 4:19), and we should maintain moderation when we concern ourselves for the things of this life, knowing that the life to come is infinitely better and permenant.In all those things which we have no authority over, in those things we cannot control, in problems we have no ability to solve, in distresses that cause us grief, we should go in prayer to our Heavenly Father with humble requests and thanks for His many great mercies He has given us, for those things which have come to pass, presently, and faithfully knowing He will in the future because He is gentle and kind by nature, most especially to His children, and He cannot lie, meaning that He will always keep His promises to us. (Mat 6:31-34) This is not to say that our requests are not already known to God (because He is all-knowing), but He desires fellowship with His children, as does any father, and so even though He is the Almighty God, He is still our father, and we should come to Him with the familiarity that one would speak with His father.
[v7] And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
This does not mean ordinary peace, which is the peace we are called to have with our neighbors as much as it possible in a sinful world (Rom 12:18), but rather, this is the peace of God, which is extended to mankind in that we can be reconciled to Him by the blood of Christ. This is an extraordinary peace that surpasses our ability to understand how the Infinite Holy God would take any thought for lowly, sinful creatures. (Heb 2:6) This is powerful evidence to God's great kindness, in which the peace we have to reconcile us to Him is secured in Jesus Christ, and will lead us to act and speak in a manner that is according to His will.[v8] Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
Paul is exhorting Christians to keep their thoughts focus on good things. We should think on things of truth, which is meant in the sense of Scriptural truths, which are in opposition to the lies and hypocrisy of unbelievers and false teachers.We should think on things of honesty, which is not the same as truth in this sense because things that are honest are true, but not everything that is true is honest. Honesty refers more to the just and fair dealings with others, in which we treat them charitably with a pure heart, taking our words and actions seriously, in opposition to the uncharitable actions of most men, in which they do not believe their words or actions should be taken with any seriousness.
We should think on things of justice, both in respect to God, to give to Him what is due to Him (Mat 22:21), and to do the same unto men, to give them what is properly due to them, to avoid offense when possible, in opposition to the selfish injustices of carnally-minded men. We should think on things of purity, in that our words and deeds should oppose the filthy and perverted discussions and deeds of men, and consider the holy doctrines of Scripture.
We should think on things that are lovely, which are things that spread kindness and increase friendship, and is opposed to contention, strife, and hatred. We should think on things that are of good report, which establish a good name (or reputation), which is better than expensive commodities (Ecc 7:1), in opposition to men who have no care for such things and create misery for those around them.
[v9] Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
That is, those things which Christians have learned from Paul, and also received, in that they consider these things, and were in full agreement with them, finding them to be true and pleasing, which were not only heard preached by Paul, but also seen as evidence in the way he lived his life, that he should not be counted among the hypocrites and false teachers, these things Christians ought to put into practice as well, and the peace of God in Christ will be given to us as a blessing, which will enable us to continue in them, despite how hard it may be at times. (Mat 24:12-13)[v10] But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
This indicates that Paul had received some gift from the Philippian church, which they sent to him for his well being. This is something that they had done frequently when Paul first started preaching in the region (as he indicates in verse 15), but they had stopped for some reason, which he assumed was the lack of opportunity, or in other words, Paul was being held prisoner far away, which prevented them from securing delivery to him, even though they wanted to. Paul says that their care for him had "flourished again," which seems to be an analogy of fruit from a tree, which had stopped producing for a season, and then started again.[v11] Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
This is to assure them that he was not lacking of need or want, so they would not think there was a desperate need for gifts to provide for him, but that he had (as he stated in the previous verse) rejoiced greatly, being highly encouraged by their thoughtfulness. No matter how desperate his situation may have seemed, he was content with whatever the Lord had seen fit to provide for him, and he taught the same to his students, namely, so long as they had food and clothing, they ought to be content. (1Ti 6:8) In no way is Paul saying that one cannot work to attain more, most especially if a man is providing for his family, but knowing that we come into this world with nothing, and leave it with nothing, we should be thankful that the Lord has given us food to eat and clothing to wear, and to always remember that our reward in heaven is much greater than anything we could attain in this world.[v12] I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
This is not to say that Paul knew how to get others to treat him poorly, but rather, Paul knew how to conduct himself when suffering contempt from others, when they treated him viciously, leaving to him hunger, thirst, harsh weather, and nakedness, and had disciplined himself not to be depressed or murmur in those situations. On the other hand, he had also learned how to conduct himself in times of fruitfulness, not to be proud of heart for having many good things, and not to abuse his station in selfishness, but to charitably consider the needs of others.These things, Paul says, he did "every where," which was at all places at all times, whether in the presence of males or females, Jews or Gentiles, in low or lofty places. He was instructed through the experiences that Christ had lead him through, to be content with the things he had, no matter the circumstance.
[v13] I can do all things through Christ which strengtheneth me.
This verse is often quoted out of context by unbelievers and foolish churchgoers, who apply its meaning to the ridiculous notion that as long as one trusts in Christ, they can do anything they could imagine in their mind (i.e. fly, teleport, create matter out of nothing, etc), without limitation. The interpretation of this verse must be confined to its context, and therefore, the phrase "all things" means all things which bring us poverty (in which we struggle to survive while being content and joyful in the Lord) or wealth (which comes with the burden of great responsibility and discipline of moderation) can be accomplished with cheerfulness and understanding by the strength which Christ provides us, that we might set a good example which glorifies our Savior.[v14] Notwithstanding ye have well done, that ye did communicate with my affliction.
So that the Philippian church did not think that they had done wrong in any sense, and so they would not think that their gifts did not make any difference, Paul encouraged them that they did well, sending him their communication (i.e. gift of charity), which gave him some relief in his time of grief.[v15] Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
The Philippian church knew as well as Paul knew that when he began to preach the Gospel of Christ in the Macedonian region, it started in and around Philippi, and they were the ones who initially provided for him as he traveled out of Macedonia to Corinth (among other places). The only church that made regular effort to stay in touch with him, and provide for his needs, was the church at Philippi.[v16] For even in Thessalonica ye sent once and again unto my necessity.
Though the Thessalonian church was very charitable to Paul after the church was established there, before that time, the only church who provided for him was at Phillipi.[v17] Not because I desire a gift: but I desire fruit that may abound to your account.
Whereas false teachers make merchandise of men (2Pe 2:3), and often coerce others into giving them gifts, the teachers, evangelists, and apostles of Christ who preach the truth with a genuine heart of love and humility do not look for physical gifts, but still have needs nonetheless. Yet, Paul did not see this as a duty for Philippi to provide for his needs because he just finished explaining that he learned to be content and joyful no matter how much he had, and instead, he looked at this from a charitable perspective because God takes important note of the works of love done by His saints, even something so small and effortless as giving a cup of water (Mark 9:41), and gives reward to them for it; thus, Paul wants the church to have great rewards given to them for their charitable works.[v18] But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
This is not to say that Paul had "all" as in everything in existence, but rather, he had all that they had sent to him by Epaphroditus (confirming his deliver of their goods, so they might trust him even more), and he "abound" in the love of what they sent. He was "full" in the sense that, he received enough and needed nothing more, and encouraged them that their sacrifice was a "sweet smell" because they walked in love as Christ has loved us. (Eph 5:2)[v19] But my God shall supply all your need according to his riches in glory by Christ Jesus.
This is said because Paul, who showed himself very diligent in supplying for the needs of others, could not supply for their need in his current circumstance. Therefore, he trusted God to supply all their needs, not only physical, but also spiritual, supplying mercies for both mind and body, according to his infinite riches (Eph 2:4), which he imparts to man according to his will, to glorify His Son.[v20] Now unto God and our Father be glory for ever and ever. Amen.
We Christians should give glory to God forever, because all things which are good come from Him, and so nothing good can be attributed to men, which means that the good they sent to Paul, and the blessings Paul received, were all from God the Father.[v21] Salute every saint in Christ Jesus. The brethren which are with me greet you.
That is, Paul is sending his warm greetings of love and joy to those saints in Philippi, and also those who were with Paul, namely, Timotheus (Phil 2:19) and Epaphras. (Phm 1:23) As a side note, Peter is not mentioned anywhere here, indicating that Peter was NOT in Rome, nor a bishop in Rome, as the corrupt Catholic Church claims.[v22] All the saints salute you, chiefly they that are of Caesar's household.
That is, the saints of the church at Rome. This does not mean Caesar's personal lineage, but those in his household, meaning that some of those who worked directly for Caesar had heard the Gospel of Christ, came to repentance and faith, and were regenerated by the Holy Spirit.[v23] The grace of our Lord Jesus Christ be with you all. Amen.
This is the standard closing and blessing that Paul gives with all his epistles, that the saints would be richly blessed with the grace of God, and finishes with "Amen," which means "truly" or "of truth." The King James Bible translators add that this epistle was written down by Epaphroditus to the Philippian church from Rome.
