A. Paul’s greeting to the Philippian
Christians, and his prayer for them.
1. (1-2) Address and initial
greeting.
Paul and Timothy,
bondservants of Jesus Christ, To all the saints in
Christ Jesus who are in Philippi, with the bishops and deacons: Grace to you
and peace from God our Father and the Lord Jesus Christ.
a. Paul and Timothy: The Apostle Paul wrote this letter to his close friends, the
Christians in Philippi, from his Roman house arrest described at the end of
Acts (Acts 28:30-31), waiting for his court appearance before Caesar (around
the year 61).
b. To all the saints in Christ Jesus who are in Philippi:
The church in Philippi was founded by Paul some
eleven years before this letter, on his second missionary journey (Acts
16:11-40). This was the first church established on the continent of Europe.
c. Paul addresses the letter to three groups:
·
To all the saints in Christ Jesus: This means
all the Christians in Philippi. All Christians are saints, but only in Christ Jesus.
·
To the bishops:
In a general sense, this speaks of those with
leadership responsibilities.
·
To the deacons:
Those who have recognized positions of service.
d. Grace to you and peace: Paul gives his familiar greeting of grace and peace,
recognizing that these come to us only from God our Father and through the Son.
2. (3-6) Paul gives thanks for the Philippian
Christians.
I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ;
a. I thank my God upon every remembrance of you:
When Paul remembered all the Philippians did for
him, he was extremely thankful. He was grateful to the Philippians of course,
but more so to the God who had worked such kindness through the Philippians.
i. The Philippians were extremely giving towards Paul,
both when he was with them (Acts 16:15, 16:32-34) and when he was apart from
them (2 Corinthians 8:1-7, 9:1-4, and 11:9).
b. Paul made intercession for the Philippians (making request
for you all), and he did so with joy. This was one way Paul felt he could repay the
Philippians for all they did for him. Think about it: Paul got happy when he
prayed for the Philippians.
c. Paul was thankful for the Philippians because of
their fellowship
in the gospel. The idea is that the
Philippians “partnered” with Paul in his spreading of the gospel through their
friendship and financial support, and they did so from the first day until now. They didn’t wait to see if Paul was a “winner” before
they supported him. They got behind Paul and his ministry early.
d. He who has begun a good work in you
will complete it until the day of Jesus Christ: When Paul
thought of the beginning of God’s work among the Philippians (from the first
day), it was natural that he also
thought of the day when that work would be complete. Paul also expressed his confidence
in God’s ability to complete that work.
3. (7-8) Paul declares his affection for the
Philippians.
Just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. For God is my witness, how greatly I long for you all with the affection of Jesus Christ.
a. It is right for me to think this of you all: Paul’s thankfulness, joy, and desire to pray for the Philippians was right, because they stood beside him in his trials for the gospel, and they received the same grace he did (you all are partakers with me of grace).
b. I have you in my heart: Paul was a man of towering intellect, but he was also a
man of great heart, and the Philippian Christians were in
his heart.
He could even call God as his witness
regarding his deep affection for them.
4. (9-11) Paul’s prayer for the Philippians.
And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.
a. This I pray, that your love may abound still more and more:
The Philippians had a lot of love, and they
showed it to Paul. Yet Paul didn’t hesitate to pray that their love would abound still
more and more. It doesn’t matter how
much love for others you have; you can still use more!
b. That your love may abound still more and more in knowledge
and all discernment: Yet, the love Paul wanted to abound
in the Philippians was not “blind love.” It was love that had knowledge and
all discernment; it was love that
could approve
the things that are excellent.
i. Paul knew the danger of a “sloppy agape.” He rebuked
the Corinthian church who seemed to glory in their
“love” and “openness” which lacked any sense of knowledge and discernment (1
Corinthians 5:1-7).
c. When we approve and receive the things that
are excellent, we become sincere
(speaking of inner
righteousness) and without offense (speaking of outer righteousness
that can be seen). Till the day of Christ means that these
things become increasingly evident in our life until Jesus comes.
i. Being sincere is important, but alone it is not
enough. Notorious sinners in the days of Jesus such as tax collectors were
sincere, but still needed to repent. As well, being without offense before others is important, but alone it is not
enough. The Pharisees of Jesus’ day were without offense in the opinon of many. We want God to make us both sincere and without offense.
d. Being filled with the fruits of righteousness: The work of becoming sincere and without offense is really God’s work within us. It happens as we are filled with the fruits of righteousness.
i. Bearing fruit is always the result of abiding in
Jesus (John 15:4-6). As we abide in Him, we receive the life and nutrients we
need to naturally bear fruit for His glory.
B. Paul explains his present circumstances.
1. (12-14) Paul’s imprisonment has not hindered the
gospel in any way.
But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.
a. The things which happened to me have actually turned out
for the furtherance of the gospel: Paul answers a concern
of the Philippians. He wants them to know that God’s blessing and power are
still with him, even though he is in prison. He is not out of the will of God,
and God’s work still continues.
i. When Paul was with the Philippians, there were
amazing examples of the sovereign power of God, culminating in a divine
jail-break and vindication before civil magistrates (Acts 16:11-40). We are not
surprised that the Philippians wondered where the power of God was in Paul’s
present imprisonment.
b. The furtherance of the gospel: Paul doesn’t mention if he is being advanced, because he doesn’t care about that and he
assumes that the Philippians don’t care either. Their common passion is the furtherance of
the gospel, and the gospel continues
to advance.
c. It has become evident to the whole palace guard, and to
all the rest, that my chains are in Christ: The circumstances around Paul’s imprisonment, and his manner in the midst
of it, made it clear to all observers that he was not just another prisoner,
but he was an emissary of Jesus Christ. This witness led to the conversion of
many, even some of the palace guard. Paul could minister effectively in less than ideal circumstances.
d. Having become confident by my chains: Paul’s imprisonment gave the Christians around him -
who were not imprisoned - greater confidence and boldness. This was because
they saw that Paul had joy in the
midst of such a trial. They saw that God would take care of Paul in such circumstances. They saw that God could
still use Paul even when he was
imprisoned.
e. We also know that all this turned out for the
furtherance of the gospel because
during this time he wrote Ephesians, Philippians and Colossians.
i. God didn’t waste Paul’s time during the Roman
imprisonment. God never wastes our time, though we may waste it by not sensing
God’s purpose for our lives at the moment.
2. (15-18) Paul considers the motives of others in their
preaching.
Some indeed preach Christ even from envy and strife, and some also from good will: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.
a. Some indeed preach Christ even from envy and strife: Paul knew that some preached because they wanted to
“surpass” Paul in ministry, and to promote their own name and place above
Paul’s.
i. These people were glad
Paul was imprisoned, because they felt this gave them a “competitive edge” over
him in the “contest” of preaching the gospel. They were motivated - at least in
part - by a competitive spirit, which is too often common among preachers.
ii. Paul wasn’t so critical or cynical to believe that every other preacher had bad motives. He knew that some also preached from good will.
b. The former preach Christ from selfish ambition:
Those preaching the gospel out of wrong motives
are infected with selfish ambition,
which makes them serve, but not sincerely.
i. Ambition isn’t necessarily bad; there is
nothing wrong in wanting to be the best we can be for God. But selfish ambition is most concerned about a successful image, instead of striving for true
success before God.
c. Those who preached Christ from the wrong motive
supposed
to add affliction to Paul’s chains. Their competitive hearts didn’t only want to “win” themselves, they wanted Paul to “lose.”
i. They wanted Paul to endure the “humiliation” of
having to admit that others were more effective to him. They didn’t understand
that Paul honestly didn’t care about this, because he did not have a
competitive spirit in ministry.
d. Only that in every way, whether in pretense or in truth,
Christ is preached; and in this I rejoice, yes, and will rejoice: So, people
preached the gospel more energetically, motivated by Paul’s imprisonment. Some
were motivated in a good way, some were motivated in a bad way, but nonetheless
they were motivated - and Paul could rejoice in that!
i. Remember that Paul’s concern here is not with the gospel that is being
preached, only with the motives
behind those who preached. Paul objected if he thought a false or distorted
gospel was preached, even if from the best of motives (Galatians 1:6-9).
ii. Paul’s attitude went like this: “If you preach the
true gospel, I don’t care what your motives are. If your motives are bad, God
will deal with you - but at least the gospel is preached. But if you preach a
false gospel, I don’t care how good your motives are. You are dangerous and
must stop preaching your false gospel, and good motives don’t excuse your false
message.”
iii. If Paul’s imprisonment could not hinder the gospel,
neither could the wrong motives of some. God’s work was still getting done, and
that was cause for rejoicing.
3. (19-20) Paul’s confidence in his present
circumstances.
For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.
a. I know that this will turn out for
my deliverance: Paul knew
that the Lord was in control of all events, even though his imprisonment and
impending trial before Caesar Nero made the situation look pretty bleak.
b. Through your prayer: How can Paul be so confident? Because he knew the
Philippians prayed for him. His deliverance in the present situation was
connected to the prayer of the
Philippians.
i. This is a staggering thought. What if the Philippians
didn’t pray for Paul? Could God’s
deliverance for Paul be hindered if the Philippians didn’t pray? In Paul’s
mind, it certainly seems so. Prayer is a serious matter.
c. Through your prayer and the supply
of the Spirit of Jesus Christ: However,
it was not the prayer of the Philippians in and of itself that would meet
Paul’s need. It was the supply of the Spirit of Jesus Christ that came to Paul through the prayer of the
Philippians. Paul’s needs were met by the Spirit of God, but that provision to
Paul was brought about by the prayers of the Philippians.
d. My earnest expectation and hope: These are words of faith. Paul trusts God mightily here, and
Paul first trusts God that in nothing I shall be ashamed. He believed that God will not cause him to be ashamed
or that God will not “turn against him” in the matter.
i. Paul had the confidence that he was in the center of
God’s will. He knew God was not punishing him by the adversity he found himself
in at the time.
e. Paul also trusts that Christ will be magnified in my body, whether
by life or by death. Paul admits to
the Philippians that he may not be released from this present imprisonment, but
it may instead result in his martyrdom.
i. Paul lived his life not to preserve and promote
himself, but to glorify Jesus Christ, and if Jesus should one day decide that
Paul could best glorify Him through laying down his life, this was nothing to
Paul.
ii. Even so, this must have hit hard on the
Philippians, who saw God do so many remarkable miracles of deliverance in
Paul’s life among them in Philippi (Acts 16:11:40). It would have been easy for
the Philippians to associate God’s glory only with being delivered from your problems, not in being
delivered in the midst of your
problems.
iii. It is all too easy for us to dictate to God how He can and cannot glorify Himself in
our lives. Paul wisely left all that up to God.
4. (21-26) Paul’s lack of fear regarding death and how
it affected his outlook on ministry.
For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more needful for you. And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.
a. For to me, to live is Christ, and to die is gain: Paul knew that death is not a defeat to the Christian. It is merely a
graduation to glory, a net gain for the
Christian.
i. Paul’s death at the time would be a gain in two senses. First, his death for the cause of
Christ would glorify Jesus, and that is gain. Second, to be in the immediate presence
of the Lord was gain
for Paul.
ii. The idea that Paul could consider death a present gain argues against the idea of “soul sleep.” This false
teaching says that the believing dead are held in some sort of suspended
animation until the resurrection occurs. His understanding that his death might
be considered gain
argues against the idea of “purgatory” which says that the believing dead must
be “cleaned up” through suffering before coming into the presence of God.
b. But if I live on in the flesh, this will mean fruit from
my labor: Paul was confident that God intended him to be
fruitful. There was no doubt in Paul’s mind that this was God’s plan for him.
If Paul lived, it would be a fruitful life! Sadly, many Christians have not yet
come to the place where it is a certainty that they will bear fruit for the
kingdom of God with their lives.
c. For I am hard pressed between the
two: Knowing that his death could be a gain - both for the
gospel and for him personally - Paul was torn between being with the Lord or
continuing to minister to the Philippians and others.
d. Nevertheless to remain in the flesh is more needful for
you: Yet, Paul recognized, and undoubtedly sensed in his
spirit, that others still needed him; that his work was not yet done. So while
allowing for the possibility of his martyrdom, he tells the Philippians that he
expects to be spared at this time (I know that I
shall remain and continue with you).
i. In fact, Paul survived this imprisonment, was set
free, and was martyred later at Rome. He did come to the Philippians again.
e. That your rejoicing for me may be more abundant in Jesus
Christ by my coming to you again: Paul’s
friendship with the Philippians was so close that he knew that they would be rejoicing
to see him again.
C. How the Philippians should act in Paul’s absence.
1. (27) Paul wanted the Philippians to work together
for the cause of the gospel.
Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel,
a. Conduct means
literally, “to live as a citizen.” Paul tells the Philippians to be good,
patriotic citizens of the kingdom of God. This is a theme he will draw on again
in Philippians.
b. I may hear of your affairs: Paul wanted the Philippians to know they were
accountable before him. He would check up on them.
c. That you stand fast in one spirit, with one mind: Paul wanted to know that the Philippian
church stayed together as one body, without becoming fragmented and
fractionalized.
d. Striving together for the faith of the gospel: Paul wanted their unity to be put to a productive
purpose - that an increasing trust and belief in the
good news of Jesus Christ would be promoted among those who already believed
and among those who had yet to believe.
2. (28) Paul wants the Philippians to be bold before
their adversaries.
And not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God.
a. And not in any way terrified by your adversaries:
In the ancient Greek language, terrified “is a
vivid term, unique in the Greek Bible and denoting the uncontrollable stampede
of startled horses.” (Martin) In the face of this kind of opposition, Paul
wanted the Philippian Christians to have the same
kind of boldness he had.
b. Which is to them a proof of perdition: When Christians are not in any way terrified by [their] adversaries, that in
itself is proof of perdition - meaning destruction - to their adversaries.
i. Perdition (the
ancient Greek word apolia)
means destruction, wasting, or damnation. The word is also used in places like Philippians 3:19
and 2 Peter 2:1. Both Judas (John 17:12) and the Antichrist (2 Thessalonians
2:3) are called the son of perdition.
ii. The destruction of God’s enemies is certain and a
foregone conclusion, but when Christians stand strong against intimidation
against the world, the flesh and the devil, it shows those spiritual enemies
that their ultimate destruction is certain.
iii. When our spiritual enemies fail to make us afraid,
they have failed completely, because they really have no other weapon than fear
and intimidation.
iv. When we fail to be not in any way terrified by your adversaries, we give “hope” and “confidence” to our spiritual
enemies, even though it is a false hope and confidence, because their
destruction is still assured.
c. But to you of salvation: When Christians are not in any way
terrified by [their] adversaries, it is also evidence of their own salvation. In the Lord, we can surprise ourselves with our
boldness.
3. (29-30) Why the Philippians
need not be terrified by their adversaries: the attacks and challenges
they face are ordained by God.
For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, having the same conflict which you saw in me and now hear is in me.
a. For to you it has been granted: It was granted to the Philippians to believe in Him.
In the same way this belief was granted to them, so also is the privilege to suffer for His
sake.
i. The Philippians didn’t need to fear that their
present trial (and Paul’s present trial) meant that God abandoned them. Their
present difficulty was granted to them, not as a punishment, but as a
tool in God’s hand.
b. But also to suffer for His sake: The ancient Greek word for suffer here is
the Greek word pasko.
This word is used primarily in the sense of persecution. However, it is also
used of physical sufferings not related to persecution (Acts 28:5, and Matthew
17:15), of suffering under temptation (Hebrews 2:8) and hardships in a general
sense (1 Corinthians 12:26, and Galatians 3:4).
c. Having the same conflict which you saw in me and now hear
is in me: The Philippians had the same
kind of conflict Paul had among them in Philippi, and the same kind
that Paul faced in Rome. Their conflict concerned the difficulty walking right with the Lord and
proclaiming gospel when persecuted and under attack.
i. Conflict is the
ancient Greek word agon,
which described a place where athletic contests were held, and later came to
refer to the contest itself. We get our words agony and agonize from this
Greek word.
ii. If the Philippians had Paul’s kind of conflict,
they could also have Paul’s kind of joy and fruit in the midst of it.
© 2006 David Guzik - No distribution beyond personal
use without permission