Note: Angel Martinez, the great evangelist who is best known for having memorized the entire Bible, shares the following story in his book, Unused Perfume.

I have a minister friend who was one day standing in a hotel lobby. A man approached him and said, “Are you a minister?” My friend replied in the affirmative. The stranger inquired further, “What church?” My friend answered, “I’m a Baptist.” The man said, “Oh, you are a Baptist; you are a member of the narrow, narrow church that believes only your gang is going to heaven.” The preacher replied, “You are mistaken. I am more narrow than that. I don’t believe that some of my gang are going to make it.” So you are not saved because you belong to a church or submit to some creed, no matter how orthodox. The issue is a person, the Lord Jesus Christ, who alone can do for you what you cannot do for yourself.

In our text for today we will see that there were some people who wanted for the Philippians to believe that salvation required the observance of external rites in addition to faith in Christ. Paul, however, points out the futility of such self-righteousness and stresses the righteousness which is through faith in Christ alone. When it came to `salvation Paul was indeed “more narrow,” stressing that salvation is only through the Lord Jesus Christ.

Paul and the Judaizers

In Philippians 2:19-30, Paul wrote about Timothy and Epaphroditus, two men who lived their lives in selfless service of others and who gave evidence of having “the mind of Christ.” In chapter 3, Paul turns rather suddenly from words of glowing commendation of his friends to strong words of rebuke of his foes, namely, those who sought to destroy the unity of the Philippian church from without.

Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard to you. (3:1)

Paul begins chapter 3 with the word “Finally.” This is not to be understood as introducing Paul’s conclusion to the letter (as in Philippians 4:8). The Greek word rendered “finally” (“loipon”) can signify, “as for the rest,” “henceforth,” “furthermore,” or “Now, then.” Paul uses the word to pass from one topic to another. As he introduces his new topic he reminds his Philippians that they are to “rejoice in the Lord” or “go on rejoicing in the Lord.” Paul uses here his familiar “in the Lord” phrase which indicates the true sphere of joy. Paul uses phrases like “in Him” or “in the Lord” or “in Christ” 164 times in his New Testament letters (Dyet).

There are several interpretations of the latter part of verse 1: “To write the same things again is no trouble to me, and it is a safeguard for you.” Among the interpretations:

• “Some suggest that it refers to repetition of ‘rejoice’, (which) would be a safeguard against despondency under trial. (Vos)

• “Others hold that it is an allusion to warnings against dissensions within the fellowship.” (Vos)

• “It must mean that Paul had written other letters to the Philippians which have not survived.” (Barclay)

• It may be a reference “to similar warnings given when on his visits to Philippi. Paul evidently (had) cautioned them repeatedly against false teachers who might lead them away from the true gospel of Christ.” (Erdman)

Beware of the dogs, beware of the evil workers, beware of the false circumcision; (3:2)

Paul proceeded to issue (or repeat) his warning in very pointed language in verse 2. Notice that Paul thunders away his warning three times in the imperative mood, “Beware . . . beware . . . beware.” Wuest points out that the Greek word translated “beware” has the idea of “constantly observing with a view to avoiding, constantly be looking at in the sense of bewaring.” Vos comments, “The implication is that these false judaizing teachers have not yet invaded but might appear on the horizon at any time.”

Paul tells his readers that they are to beware of “the dogs . . . the evil workers . . . the false circumcision.” Robertson points out that Paul is not describing three classes of opponents but only one — the Judaizers, whom Paul had termed “false apostles, deceitful workers, disguising themselves as apostles of Christ” (2 Corinthians 11:13). Who were the Judaizers? Ogilvie comments:

The Judaizers believed that Jesus was the Savior of Israel only and taught that a person could come to Christ to be saved only through the doors of Judaism. They insisted that all the legal, ritual, and religious qualifications and demands of the Jews be fulfilled impeccably before a person could grow in Christ . . . They followed (Paul) wherever he went, contradicting his message of justification by faith and the righteousness of God through Christ. And they remained behind after he left a city to confuse the fellowship of grace in the newborn Christians.

Paul regarded the teachings of the Judaizers as dangerous, divisive and subversive. Erdman comments, “For them no words of condemnation could be too severe.” Paul’s letter to the Galatians was written primarily to combat the false teaching of the Judaizers. In his letter to the Philippians however, Paul uses three terms to describe them:

“the dogs”

Barclay comments, “In the Bible the dog always stands for that than which nothing can be lower . . . It is the same in Greek thought; the dog stands for everything that is shamelessly unclean.” This was a favorite description of the Gentiles by the Jews. In fact, there was a Rabbinic saying, “The nations of the world are like dogs.” Paul here takes this disparaging term and throws it back in the faces of those who enjoyed using it. It is as if Paul is saying, “In your proud self-righteousness, you call other men dogs; but it is you who are dogs, because you shamelessly pervert the gospel of Christ” (Barclay). Wiersbe likens the Judaizers to dogs who “snapped at Paul’s heels and followed him from place to place ‘barking’ their false doctrines. They were troublemakers and carriers of dangerous infection.”

“the evil workers”

Wuest comments, “The term implies, not merely evil doers, but those who actually wrought against the gospel of grace.” Robertson comments, “They are actively at work but in the wrong direction.” Barclay notes, “The effect of their teaching was to take men further away from God instead of to bring them nearer to Him.” Erdman comments that “they are injurious in their influence. They are active, but their activity and zeal make for faction and disorder and unbelief. The term indicates that these persons were in the professing church, and were endangering its very life.”

“the false circumcision”

The Greek word which Paul uses is a play upon the Greek word “circumcision” meaning “to mutilate.” (The word “peritemnain” means “to circumcise”; “katatemnein” means “to mutilate.”) Barclay writes, “You Jews think that you are circumcised; in point of fact, you are only mutilated.” Wiersbe comments, “The Judaizers taught that circumcision was essential to salvation (Acts 15:1; Galatians 6:12-18); but Paul states that circumcision of itself is only a mutilation! The true Christian has experienced a spiritual circumcision in Christ (Colossians 2:11), and does not need any fleshly operations. Circumcision, baptism, the Lord’s Supper, tithing, or any other religious practice cannot save a person from his sins. Only faith in Jesus can do that.” Wuest carries the thought of mutilation farther by saying that the Judaizers had also “mutilated” the message of the gospel.

for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh, (3:3)

In verse 3 Paul wants for all who read his letter to “be aware” of the fact that “we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh.” Paul declares here that it is only those who trust Christ Jesus for salvation that are “the true circumcision.” Thus, in striking contrast to the Judaizers who are concerned with outward rites and marks, Paul writes that the true circumcision is an inner and spiritual circumcision of the heart. Notice that Paul describes those of “the true circumcision” as those who . . .

“worship in the Spirit of God”

Wuest writes that Paul uses the word “worship” to designate the religious service and obedience of the believers in the church. Vos comments that the phrase “by the Spirit of God” underscores the fact that believers serve under the direction of the Holy Spirit and by His enablement.

“glory in Christ Jesus”

Erdman writes, “This is in contrast to those who glory in legal observance, or in external ceremonies, as grounds of acceptance with God or as the source of righteousness.” The Judaizers could not glory or boast in Christ Jesus because they placed their faith in outward rites to secure their salvation.

“put no confidence in the flesh”

The word “confidence” means “coming to a settled persuasion concerning something” (Wuest) while the term “flesh” denotes “all that man is and achieves apart from God” (Erdman). The Judaizers had come to a settled confidence in the flesh. They depended on circumcision, Jewish descent, and legal observances (Vos). The Christian however, puts no confidence in the flesh but only in the mercy of God and in the love of Jesus Christ (Barclay).

Thus Paul tells the Philippians to beware of the Judaizers and their dangerous message and to be aware of the fact that they were in right relationship with God apart from any external rites. They were to beware to the end that the unity of the church might be preserved and the message of the gospel might remain pure and unperverted. They were to be aware to the end that they might grow in grace and properly proclaim the gospel of Jesus Christ.

Paul and Judaism

Paul now enforces his warning against the Judaizers by referring to his own personal testimony. Paul was not speaking from an ivory tower. Paul could never be accused of not understanding the issue. Paul knew the futility of placing “confidence in the flesh.”

although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: (3:4)

Paul states in verse 4 that if confidence in the flesh and the rites of Judaism were the grounds of salvation, then he, and not the Judaizers, would be in a position “to lay first claim to the boasted advantage” (Erdman). Vos comments, “For the moment (Paul) puts himself on the same ground as his opponents, showing that by their standards, in his unconverted state he had greater ground for confidence in the flesh than they (“I have more,” v. 4).” Paul once had all that his opponents had and more, and he found it all to be futile and powerless to make a man right with God.

circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. (3:5-6)

In verses 5 and 6, Paul lists his personal credentials. These credentials formed the basis for the boasting in verse 4. Vos refers to these as “seven advantages which could give (Paul) a reason for glorying in the flesh.” Vos also points out that “the first four are hereditary and the last three by his personal choice or effort.”

“circumcised the eighth day”

Notice that Paul begins at the point on which the Judaizers were most vocal: circumcision. Paul here establishes the fact that he was a Jew by birth. “He was not circumcised in adult life at the time of conversion as proselytes were, nor at the age of (thirteen) as Ishmaelites were, but on the eighth day after birth as any true Hebrew child under the law ought to be” (Vos).

“of the nation of Israel”

Once again Paul affirms that he was not a proselyte but a true Jew. Barclay comments, “When the Jews wished to stress their special relationship to God in its most unique sense it was the word ‘Israelite’ that they used . . . By calling himself an Israelite, Paul stressed the absolute purity of his descent.”

“of the tribe of Benjamin”

Erdman comments that this was a proud claim. “Benjamin was a son of Jacob’s loved wife, Rachel, and the only one of the sons of Jacob who was born in the Promised Land.” Barclay points out, “When Paul stated that he was of the tribe of Benjamin, it was a claim that he was not simply an Israelite but that he belonged to the highest aristocracy of Israel. It would be equivalent in . . . America that he traced his descent to the Pilgrim fathers.”

“a Hebrew of Hebrews”

By this phrase Paul means that he was a Hebrew from Hebrew parents or of pure and unmixed Hebrew stock. Barclay comments, “A Hebrew was a Jew who was not only of pure racial descent but one who had deliberately, and often laboriously, retained the Hebrew tongue.” A Hebrew, although living outside Palestine in the dispersion, was one who maintained the Jewish language and customs and manner of life, who was in no way a Hellenist (Vos).

“as to the Law, a Pharisee”

The Pharisees were the most ardent expositors and defenders of the law. They were the strictest and most law-abiding sect of Judaism. Barclay comments, “Their very name means ‘The Separated Ones.’ They had separated themselves off from all common life and from all common tasks in order to make it the aim of their lives to keep every smallest detail of the Law.” Erdman writes, “What (Paul) here justly claims is his unquestioned doctrinal and religious orthodoxy.”

“as to zeal, a persecutor of the church”

This reveals something of Paul’s unquestionable loyalty and devotion to Judaism. Paul had such a zeal for the law and the defense of Judaism that “he mounted a personal campaign against the church (Vos). (See Acts 8:1 and 9:1-2). Paul later wrote Timothy and said that God had shown him mercy for his blind and zealous persecution of the church because he “acted ignorantly in unbelief” (See I Timothy 1:12-13). Barclay comments, “It is Paul’s claim that he knew Judaism at its most intense and even fanatical heat.”

“as to the righteousness which is in the Law, found blameless”

Paul here says that when judged by men and the standards of external rules and observances, he regarded himself “blameless.” He claims that there was no demand of the Law (the Mosaic law as interpreted by the Pharisaic tradition) which he did not fulfill.

Barclay summarizes:

So Paul states his attainments. He was so loyal a Jew that he had never lost the Hebrew speech; he was not only a religious Jew, he was a member of their strictest and the most self-disciplined sect; he had had in his heart a burning zeal for what he had thought was the cause of God; and he had a record in Judaism in which no man could mark a fault.

Paul and Jesus

But whatever things were gain to me, those things I have counted as loss for the sake of Christ. (3:7)

With the stroke of the little conjunction “But” in verse 7, Paul summarizes his thoughts about placing one’s confidence in the flesh and external rites and observances. Paul writes:

“whatever things”

This is a reference to the “things” which both the Jews and the Judaizers looked to put them in right relationship with God. Notice also the seven “things” which Paul mentions in verses 5 and 6.

“were gain to me”

The word “gain” is plural in the Greek. This is a reference to all of the things mentioned which were a source of enrichment and pride.

“those things I have counted”

The word “counted” means “to consider, deem, think, account.” This word is in the perfect tense in the Greek, indicating an action in the past that continues to have effect in the present. Wuest comments that after mature consideration, Paul had come to a settled conviction about the matter.

“as loss for the sake of Christ”

The word “loss” is singular indicating that Paul counted the various “gains” as one “loss.” Vos comments, “The comparative usefulness of his previously held system of work-righteousness appears in the word ‘loss,’ which in the papyri (Greek literature written on papyrus sheets in Egypt about the time of the New Testament) is used to refer to bones thrown out on the street to dogs.” Paul considered as loss all of the things that were keeping him from gaining righteousness in Christ.

More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, (3:8)

Paul expounds on the thought of verse 7 in verse 8 by writing, “More than that.” Paul now moves beyond the “whatever things” of verse 7 to the “all things” of verse 8. Erdman comments, “Not only his inherited privilege as a Jew and the personal attainments under Jewish law, but ‘all things,’ all that he had formerly prized and valued, all that the world had to offer, he counted ‘to be loss,’ a real liability, an actual disadvantage, if they stood between himself and Christ, and in comparison with the priceless privilege of knowing Christ as his Savior and Lord.”

The phrase “for whom I have suffered the loss of all things” refers to a specific time in the past, probably his conversion when he suffered the confiscation or loss of all things. Erdman writes that Paul’s acceptance of Christ had resulted in the actual loss of everything he formerly held dear. But losing all things in order to gain Christ is for Paul a profitable exchange. In fact, the “whatever things” or verse 7 and the “all things” of verse 8 Paul counted as “rubbish.” According to Rienecker/Rogers, the word “rubbish” can refer either “to human excrement . . . or . . . to the refuse or leavings of a feast, the food thrown away from the table.” That is what Paul thought of everything he has once treasured in comparison to gaining Christ. Robertson refers to the loss of all things in order to gain Christ “the greatest bargain of life.”

and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith. (3:9)

In verse 9, Paul elaborates on what is involved in gaining Christ. It means to “be found in Him.” Wuest comments that “Paul wants his life to demonstrate that he is in Christ. He wants to be found by observing men to be in Christ.” Vos comments, “To be in Christ is to be linked to Him in living relationship so His life pulsates throughout our beings, so His orientation to the experiences of life become ours, so His power and motivation spur us on.” And of course, one can only be righteous in God’s sight when he is “in Christ.”

Wiersbe comments that the goal of Paul’s life as a Pharisee was righteousness. Paul’s great desire was to find fellowship with God, to be at peace with God. This can only come through righteousness or a right relationship with God. Barclay beautifully paraphrases Paul’s thoughts on this matter:

He says, “All my life I have been trying to get into a right relationship with God. I tried to find it by strict adherence to the Jewish law; but I found the Law and all its ways worse than useless to achieve that end. I found it no better than ‘skubala.’” (That is, either that which is thrown to the dogs or excrement.) So, then, Paul is saying, “I found the Law and all its ways of no more use than the refuse thrown on the garbage heap to help me get into a right relationship with God. So I gave up trying to create a goodness of my own; I came to God in humble faith, as Jesus told me to do, and I found that fellowship I had sought so long.”

So he says, “Out of my experience I tell you that the Jewish way is wrong and futile. You will never get into a right relationship with God by your own efforts in keeping the Law. You can get into a right relationship with God only by taking Jesus Christ at His word, and by accepting what God Himself offers to you.”

Note: If you got to where you are going, where would you be? If you accomplished your goals, what would you have? If you attained your ambitions, what would you possess? Why is it important that we set and try to achieve goals? What is the danger in resting on past accomplishments? What would you say are some of the enemies of progress toward goals?

Paul Meyer, an authority on self-improvement through personal motivation gives the following five danger signals of things that can keep us from reaching our goals:

Doubt: Questioning our ability to do the job. Self-confidence is lost; worry and confusion take over.

Procrastination: Putting off important decisions; hesitating to take considered risks; hoping the problem will take care of itself.

Devotion to false symbols: Surrendering to egotism and status seeking; coveting the title of the job instead of concentrating on better ways and new ideas for actually doing the job; desiring to be a “well-thought-of” person instead of a thinking one.

Complacency: Surrendering to the inner urge that most everyone has to “take it easy”; being satisfied with “good enough” instead of “good,” and with “good” instead of “excellent.”

Loss of purpose: Failing to make mental provision or concrete plan for going anywhere else; reaching the first goal becomes the end of the career instead of the beginning.

In Philippians 3:10-16, we will learn about the Apostle Paul’s goals and the role they played in his journey toward spiritual maturity.

that I may know Him, and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead. (3:10-11)

In verse 10 Paul repeats the thought of verse 8, and in so doing repeats the deep desire and passion of his life — “that I may know Him.” Paul continues to count all things but loss that he may gain Christ and may be found in Him and may know Him. Paul has new ambitions in life. No longer is he in pursuit of “whatever things” (verse 7) and “all things” (verse 8). As J. B. Phillips’ translation of Philippians 3:10 tells us, “How changed are my ambitions! Now I long to know Christ and the power shown by His resurrection: now I long to share His suffering, even to die as He died, so that I may perhaps attain, as He did, the resurrection from the dead.”

“that I may know Him”

This is Paul’s goal. To “know” Christ is not a reference to the comprehension of facts. The word “know” is the same word that Paul uses in verse 8 and means “to know personally through experience.” James Dyet comments, “Rather than acquiring a greater number of facts about Christ, Paul was anxious to know Christ intimately. This should be our goal, too, for simply knowing facts about Christ is no substitute for knowing him.”

“and the power of His resurrection”

God’s great power was manifested in the resurrection of Jesus from the dead. That same power is given by God to the believer. Wuest comments, “(Paul) wants to know also in an experiential way the power of Christ’s resurrection. That is, he wants to experience the same power which raised Christ from the dead surging through his own being, overcoming sin in his life and producing the Christian graces.”

“and the fellowship of His sufferings”

The word “fellowship” here means “a joint participation.” Vos comments that Paul wanted to be involved in “partnership with Christ in His sufferings that others might be brought to faith in Christ.” Joseph Beet aptly notes, “They who for Christ’s sake, and in order to save men, endure hardship, are sharing His sufferings for the world’s salvation. For their sufferings, like His, are caused by man’s sin, are endured in loyalty to God and love to mankind, and are working out God’s purpose of mercy.” Ogilvie comments, “To share in Christ’s sufferings means that we become involved with people to care for them even at the cost of our own convenience or comfort.”

“being conformed to His death”

This expression is tied to Paul’s description of Christ in Philippians 2:6-11. Frank Stagg comments, “Paul can find life only by pouring it out to God for others, just as Christ poured out His life. It is the opposite of snatching at life and its privileges.”

“in order that I may attain to the resurrection of the dead”

Vos comments, “In verse 11 (Paul) looks longingly toward that complete conformity to Christ that will come at the time of the resurrection and presence with Christ. This is not the resurrection of the dead, but resurrection from among the dead. In other words, it is not a general resurrection of the dead but a resurrection of believers from among the whole group of the dead as is pictured in such passages as 1 Corinthians 15.”

Not that I have already obtained it, or have already become perfect, but I press on in order that I may lay hold of that for which also I was laid hold of by Christ Jesus. Brethren, I do not regard myself as having laid hold of it yet; (3:12-13a)

Beginning with verse 12 Paul makes it clear that he has not reached a state of either moral or spiritual perfection. Verses 15 and 16 seem to indicate that there was some divergence of opinion on this point of perfectionism. Dyet comments that the Judaizers “made it their business to downgrade the spiritual attainment of others while lifting themselves up as faultless examples of righteous behavior.” But Paul, in contrast to the Judaizers, humbly and simply states his dissatisfaction with his spiritual attainments as well as his cognizance of his shortcomings.

“not that I have already obtained it”

While Paul was satisfied with Christ, he was not satisfied with his Christian life. Wiersbe comments, “A sanctified dissatisfaction is the first essential to progress in the Christian race.” Watchman Nee has said that all who aspire to spiritual maturity must maintain Paul’s attitude in Philippians 3:12. Another commentator has written, “There is no progress possible to the man who does not see and mourn over his defects. ‘The soul of improvement is the improvement of the soul;’ and it is only a keen sense of need that stimulates the soul to continuous and repeated efforts. The ideal is ever ahead of the actual, revealing its defects and exciting to fresh and more earnest endeavors.” Ogilvie cautions, “Satisfaction is a sure sign of an impasse of immobility. The evidence of the Spirit’s work in us is an urgent dissatisfaction with our present level of growth.”

“or have already become perfect”

Wuest comments that the Greek word used here does not mean “sinless, flawless,” but “spiritually mature.” He further comments, “Paul states that he has not come to the place in his Christian life where growth in spiritual maturity has been completed, beyond which there is no room for further development, and that as a result he is now in a state of spiritual maturity.”

“but I press on”

The idea here is, “But I continue to pursue.” The picture here is of an athlete running down the race course, straining every nerve and muscle to reach his goal. “But I press on” should been seen in contrast to those who feel they have arrived or feel they have already become perfect.

“in order that I may lay hold of that for which also I was laid hold of by Christ Jesus”

Christ had laid hold on Paul on the Damascus road. Wuest comments, “Paul wants to appropriate and make his own that for which Christ caught Paul and made him His own. Paul speaks of the latter in Galatians 1:16, where God’s purpose of calling Paul into salvation and the office of apostle was that He might reveal His Son in Paul. And that is exactly what Paul is talking about in the expression ‘being made conformable to His death.’ It was Christ-likeness that Paul was pursuing after. It was absolute Christ-likeness that he says he has not yet captured and pulled down so as to make his own.”

“Brethren, I do not regard myself as having laid hold of it yet”

Paul emphasizes his point once more in verse 13 in stronger terms. He emphatically states, “Whatever others may say, I am still a learner; I have not arrived.” The race is not over.

but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, (3:13b)

Erdman sees in verse 13 three requisites for a successful runner:

1. Singleness of purpose: “but one thing I do”

2. Freedom from encumbering weights: “forgetting what lies behind”

3. Ceaseless exertion: “reaching forward to what lies ahead”

Paul’s devotion to the pursuit of his goal is seen in the expression, “but one thing I do.” Robertson comments: “There is power in concentration. The one thing worthwhile for Paul is to win the ideal set up for him by Christ, to grasp that goal. He will not be diverted to anything else. He will not be a quitter . . . He has no time for lesser interests. He has ‘the expulsive power of a new affection’ that drives out all else.” Erdman comments on this phrase, “‘But one thing I do.’ This was undoubtedly true of Paul. No other life has been lived with such definiteness of aim; no other career has been run with such unity of purpose. Nothing could distract the apostle. Nothing could divert him from his course. He had set his eye upon the goal set before him by Christ. To attain it was his single purpose. Upon that goal he concentrated all his thought and his desire.”

In the latter part of verse 13 Paul writes of “forgetting what lies behind and reaching forward to what lies ahead.” Lloyd Ogilvie writes of an occasion when he asked an Olympic runner the secret of his success. The runner’s answer can help us to understand what Paul was communicating to his readers and to us in this verse. The Olympian answered Ogilvie saying, “The only way to win a race it so forget all previous victories which would give you false pride and all former failures which would give you false fears. Each race is a new beginning. Pressing on to the finish tape is all that’s important!”

“forgetting what lies behind”

The picture here is of an athlete laying aside anything that might impede his progress. Wiersbe comments on the word “forget” saying, “Please keep in mind that in Bible terminology, ‘to forget’ does not mean ‘to fail to remember’ … ‘To forget’ in the Bible means ‘no longer influenced by or affected by.’” Wuest comments on “what lies behind” by writing that this is a reference to the things Paul had depended upon to find favor with God (as seen in Philippians 3:5-6). Stagg, on the other hand, believes that this is not so much a reference to Paul’s former Pharisaic achievements as it is a reference to that part of the course already run. Erdman also sees this as a reference to the stages of the course which Paul has already run. For Paul, the achievements of the past are not enough and he is not content to rest on his laurels. Erdman comments that in this verse “Paul has in mind the fixed purpose of the athlete who keeps his eye intent upon the goal and refuses to look backward.”

“and reaching forward to what lies ahead”

Here we see something of Paul’s ceaseless exertion. Robertson comments on the word “reaching”: “It is the graphic word from the arena. The metaphor applies naturally to the tension of the runner in the foot race as he leans forward in his eagerness . . . In sporting language he is on ‘the home stretch.’” Erdman writes, “It is the graphic phrase of the foot race. It indicates the expenditure of every ounce of energy. It pictures the runner in a final agony of effort to win the race.”

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

Paul here repeats and reemphasizes his earnest determination to reach his goal.

“I press on toward the goal”

The word for “press” is the same as in verse 12. It is in the present tense thus indicating continual action. “I keep on pressing toward the mark.” This is a word that carries with it the idea of intense endeavor. The word “goal” translates a word meaning “a mark on which to fix the eye.” Wuest comments that the word “toward” is from the preposition “down,” and has the idea of “bearing down upon” in the direction of the goal.  Rienecker/Rogers comment that the picture here is of “a runner who has just turned the curve or gone around the post and is now in the home stretch where he can see the goal.”

“for the prize of the upward call of God in Christ Jesus”

Dyet comments, “Nothing would keep Paul from reaching complete spiritual maturity, which was God’s appointed goal for him. This is what he considered ‘the prize of the high calling of God in Christ Jesus.’” Vos comments, “The prize is not otherwise identified but is apparently the everlasting heavenly glory.” Erdman believes that the “prize” is “the immortal crown of perfect righteousness which will be his when he has attained unto ‘the resurrection from the dead’ at the coming of Christ.” The “upward call of God in Christ Jesus” refers to the call to salvation.

Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; however, let us keep living by that same standard to which we have attained. (3:15-16)

In verses 15 and 16 we see something of the discipline of the athlete. He must have the right attitude and stay on the right path. He must exercise a discipline that follows the rules and stays at the task.

“Let us therefore, as many as are perfect”

Erdman comments, “Paul used the word ‘perfect’ in a different sense from that of the earlier phrase (verse 12). It here denotes those who are ‘mature.’ He wishes to describe those who, as Christians, are ‘full-grown’ men, as contrasted with ‘babes in Christ.’ It indicates a relative ‘perfection,’ as that of an adult compared with that of an infant.”

“have this attitude”

Vos comments that this “refers to agreement with Paul on the proposition set forth in the previous verses: Christian perfection is progressive and there is a need to press on toward ultimate perfection with all diligence.” Erdman notes, “Paul means that all persons who know the real nature and demands of the Christian life should share his attitude of mind and should imitate his effort.”

“and if in anything you have a different attitude, God will reveal that also to you”

Apparently there were some at Philippi who had a different attitude and believed and taught that “perfection” was possible here and now. Vos comments, “Paul’s approach to such is that truly mature Christians will know better and that he is so sure of his position he believes ‘God shall reveal even this to you.’”

“however, let us keep living by that same standard to which we have attained”

Vos comments, “Paul is here exposing the danger of turning aside from the path in which the Philippians obtained spiritual life and in which they have made considerable progress. Real progress will be made along the lines already made.” H. A. A. Kennedy translates this verse, “Only, so far as we have come, let us keep to the same path.” Robertson captures the thought by writing, “We have come thus far on the way to the goal which is still ahead. What are we to do? There is but one thing to do — just go right on in the same path by which we have come thus far.” The lesson here is simply this — exercise the discipline of an athlete and keep at it!

Note: Philippians 3 has been referred to as the spiritual biography of the Apostle Paul. (Wiersbe). In Philippians 3:1-11 we learn of Paul’s past, in verses 12-16 of his present, and in verses 17-21 of his future. In Philippians 3:1-11 Paul is pictured as an accountant (“I count . . .”) who discovered new values when he met Jesus Christ. In Philippians 3:12-16 Paul is pictured as an athlete (“I press . . .”) pressing with new vigor toward the finish line in the Christian race. In Philippians 3:17-21 Paul is pictured as an alien (“I look . . .”) whose citizenship is in heaven and who is looking for the coming of Jesus Christ.

Brethren, join in following my example, and observe those who walk according to the pattern you have in us. (3:17)

“join in following my example”

In Philippians 3:16, Paul exhorted the Philippians to stay on the path in which they had made steady spiritual progress. He carries this exhortation a step further in verse 17 by calling upon the Philippians to join together in following his example. This exhortation grows out of Paul’s warnings against the Judaizers (Philippians 3:1-11), the perfectionists (Philippians 3:12-16), and now the antinomians (Philippians 3:17-21).

Paul here sets himself up as an example worthy of imitation. His words, at first glance, seem to have a ring of alarming audacity and self-conceit. That is why we must not overlook the context in which this exhortation is framed. We find it in the midst of Paul’s confession that he is not perfect and continues to press on toward the goal.

In 1 Corinthians 11:1 Paul wrote to the church at Corinth, “Be imitators of me, just as I also am of Christ.” In other words, “And you should follow my example, just as I follow Christ’s” (LB). That is precisely the point in Philippians 3:17. Paul wanted for the Philippian brethren to follow his example only insofar as he followed the example of Christ. The earnest desire of Paul’s life was to become like Jesus and to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Colossians 1:10). That is why he could confidently say, “Follow my example.” Howard Vos points out that Paul’s example also included “a renunciation of all man-made righteousness, a commitment to the position that perfection was not attainable in this life, and a determination to pursue with all his energies the higher plane of Christian living.”

“Follow my example!” Can we say that at home, at work, with our friends? If not, why not? Is there anything that is keeping us from living a life worthy of imitation? Are we following the example set by Christ closely and consistently enough to have others follow our example? Are we in a position where we must only say “Do as I say and not as I do”? Lloyd Ogilvie challenges us at this point by writing, “How about an experiment today? Let’s live through the day with an acute sensitivity to our actions and reactions, our feelings, and our handling of difficulties. Would we want others to live like that? Can we say to the people in our lives, ‘Keep on imitating me.’?”

Follow “our” example.

Paul goes on to write in verse 17, “and observe those who walk according to the pattern you have in us.” Notice the shift from “me” to “us.” Paul does not claim to be the only one who followed the example of Christ and so lived a life worthy of imitation. There were others whose lives were exemplary and worthy of imitation, especially Timothy and Epaphroditus, whom Paul highly commended in Philippians 2:19-30. As we noted in an earlier lesson, Timothy and Epaphroditus were men who lives were lived in the selfless service of others and who gave evidence of having the mind of Christ.

The word “observe” translates a word which means “to fix the attention upon with a desire for or interest in.” Rienecker/Rogers comment that “to mark and follow” is the meaning of the word. Wuest comments that Paul is exhorting the Philippians “to observe his life attentively and to become imitators of him, and to do the same also with reference to those other Christians in whose lives they find an example of Paul’s own manner of life.” Erdman comments that Paul is here urging his readers “to fix their attention as upon men who are safe guides for Christian conduct.” Robertson writes, “Keep your eye on the goal if you can see it. If not, keep your eye on one who knows the way to the goal and who is going there.”

For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things. (3:18-19)

Paul’s tone becomes even more solemn in verses 18 and 19 as he writes, “For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things.” The “many” to whom Paul was referring here were obviously men of a character far different from Paul’s.

Their characteristics.

But just who were the “many” of whom Paul had often told them and now told them again even weeping? Some have suggested that they were the Judaizers, but as Dyet points out, “the language of verses 18 and 19 supports the view that Paul was referring to a different group of false teachers from those in verse 2 . . . the religionists described in verses 18 and 19 were antinomians and proud of it.”

Antinomians? Who or what is an antinomian? “Antinomians reject the idea that they should live by rules. They are opposed to moral laws and regulations. A synonym for antinomians is libertines” (James Dyet). The antinomians were on the opposite end of the scale from the “formalists” or Judaizers who stressed strict observance of the law. Ogilvie points out that these people, in essence, believed, “God’s grace is freely given, He loves and forgives us, so do what pleases and satisfies.” These were people who had confused liberty with license. Walvoord believes the “many” referred to by Paul were “incipient Gnostics, the opposite of legalizers, and tended to throw off moral restraints.” Thus Paul faced three errors in this chapter: the Judaizers, the perfectionists, and the libertines or antinomians.

Notice the reference to “weeping” in verse 18. Rienecker/Rogers comment that this word means “to weep audibly. The stress of St. Paul’s grief would lie in the fact that they degraded the true doctrine of liberty (Lightfoot).” Vos points out that Paul wept “not only because of the injury to the church by these professing Christians but also because of the peril to their own souls.” Paul’s tears reveal his sorrow over the damage done by the libertines to the church, to the truth, and to themselves.

Paul proceeds by identifying the characteristics of the antinomians:

“they are enemies of the cross of Christ”

Erdman comments, “These men, however, are enemies of the central principal of the Christian life. The cross is the very symbol of death to sin and self. (See Luke 9:23). By their sensual self-indulgence these men are bringing into disrepute the cross and all the sound realities the cross is known to represent.” The very philosophy and lifestyle of the antinomians stand in opposition to the cross of Christ.

What about us? When are we guilty of bringing into disrepute the cross of Christ? When do we show ourselves to be enemies of the cross of Christ?

“whose end is destruction”

Not only is the life of the antinomian in a state of moral ruin, they also will not be able to stand in the judgment. (See Psalm 1:4-6). Erdman points out that in Paul’s language “destruction” is the exact opposite of “salvation.” The reference here is to eternal punishment. In Psalm 73, the Psalmist considered the life of the wicked and was troubled by the fact that they did not seem to be troubled. He complained that even though he kept his heart pure and obeyed the Lord’s commands, he was daily stricken with troubles. In verses 16 and 17 he wrote, “When I pondered to understand this, It was troublesome in my sight Until I came into the sanctuary of God; Then I perceived their end.” It was not until the Psalmist came into the presence of God that he came to understand that the end of the wicked is destruction, that is, not being able to stand in the judgment.

“whose god is their appetite (or belly)”

Stagg comments that this is a reference to the “sensuality which the libertines sought to dignify as their liberty.” Erdman points out that this is a reference to the fact that the real objects of the libertine’s worship were the lower appetites of the body. Erdman writes, “They are devotees of the sensual nature.” Wuest comments that Paul may have been thinking of the comment by the Cyclops in Euripedes: “My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly, the greatest of the gods: for to eat and drink each day, and to give one’s self no trouble, this is the god of wise men.” Robertson notes, “The word for belly is used for all sorts of sensual indulgence and applies to drink and immorality also (wine and women).” Rienecker/Rogers point out that the word “stomach” “may be used as a general term to include all that belongs to the bodily, fleshly life of man and therefore inevitably perishes.”

“whose glory is in their shame”

Walvoord comments that “their shameless conduct is a matter of pride to them.” The libertines were proud of things they should have been ashamed of. Erdman notes, “Their boasted liberty is bondage to lust.” Someone has said that people used to blush when they were embarrassed but now are embarrassed when they blush.

In what ways has our society conditioned us to be proud of things of which we should be ashamed and to laugh at things which ought instead to being sorrow?

“who set their minds on earthly things”

Vos comments that this phrase reveals the ultimate source of the perversions Paul has listed. Erdman notes that “their thoughts, their feelings, their interests are fixed solely upon the things of this present life.” Walvoord states that the antinomians are “living for the things of this life only.” Robertson points out, “These are just the opposite of Paul in his passion for the upward calling (Philippians 3:14).”

Where does Paul exhort us to set our minds according to Colossians 3:1-2? What does Paul exhort us to do in Romans 13:12-14?

Their condemnation.

It is interesting to note that Paul’s attitude was not one of self-righteous condemnation but rather sorrow as he contemplated the ultimate judgment of the antinomians at the hand of God. (Walvoord). (See also Psalm 1:4-6 and 73:15-20). James Dyet offers the following comment on this point:

This portrayal of the enemies of the cross of Christ gives us serious reason to pity those who scoff at the message of salvation. While they proceed through life with no regard for the One who died for them, they may presume that their freedom from moral restraints brings them pleasure after pleasure, but in reality their years upon the earth are wasted and their eternity will be full of anguish and conscious regretting of what might have been. The antinomians, therefore, were evil men whom the Philippian Christians were well advised to avoid.

For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. (3:20-21)

In verse 20 Paul draws a contrast between the hopeless future of the lost and the glorious future of the believer. With the use of “Our”, Paul draws a contrast between those who look for Christ’s return and those who set their minds on earthly things. Paul writes, “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.”

His citizenship.

In Philippians 1:27 Paul wrote, “Only conduct yourselves in a manner worthy of the gospel of Christ.” The word for “conduct” in Philippians 1:27 comes from a word that is related to our word for politics. It is the word “politeuesthe” which means “to behave as citizens.” This is a word that the saints in the Roman colony of Philippi understood. Barclay captures the meaning of this word and the thought of Philippians 1:27 by writing:

You and I know full well the privileges of being a Roman citizen. You know full well how even in Philippi, so many miles from Rome, you must still live and act as a Roman does. Well then, remember that you have an even higher duty than that. Wherever you are you must live as befits a citizen of the kingdom of God.

In Philippians 3:20, Paul uses the same word that he used in 1:27. In 3:20 it is translated “citizenship” and has to do with one’s behavior as a citizen. The conduct of the believer must be in accordance with his citizenship. As citizens of the kingdom of God, believers are like residents in a foreign country. They are a colony of heaven on earth. Their names are enrolled in heaven’s register, their conduct is to be regulated by heaven’s laws, their hopes are to be centered in heaven’s glories, they are to speak heaven’s language, they are to be loyal to heaven’s cause, and they are to look for heaven’s Lord.

Paul continues, “from which also we eagerly wait for a Savior, the Lord Jesus Christ.” In John 14:2 we read that Christ is in heaven preparing a place for believers. In John 14:3 we read His promise that He will return to receive believers to Himself. Thus the believer ought to look expectantly for the return of Christ. This blessed hope should not grow dim lest the believer begin to despair and to fall into worldliness, setting his mind on earthly things. We ought to have an eager longing, an earnest expectation, and a fervent desire for the Lord’s return. It is at that time that He will bring to completion our salvation, delivering us finally from the presence of sin and conforming us into His precious image. What a marvelous hope. Wiersbe writes, “There is tremendous energy in the present power of a future hope.”

His conformity.

Paul reminds the Philippian saints that their salvation will be complete when Christ appears. While we have experienced deliverance from the penalty of sin (justification) and can daily experience deliverance from the power of sin (sanctification), we eagerly await the day when we shall finally experience deliverance from the presence of sin (glorification). On that glorious day Christ will “transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.” We read in I John 3:2, “Beloved, now we are the children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is.”

While the exact nature of our glorified body is something we cannot fully know, we do know that it will be patterned after the glorified body of Jesus. And it is Christ Himself who will “fashion us anew” by the exertion of His great power. Erdman comments, “These words are not enough to satisfy our curiosity, but they may suffice to inspire comfort and stimulate hope . . . Such glorious promises should make us less intent on ‘earthly things,’ more eager to set our affections on things above, more mindful of our citizenship in heaven, ‘whence also we wait for a Savior, the Lord Jesus Christ.’”

Note: During the American Civil War, Gen. George B. McClellan was put in charge of the great Army of the Potomac, mainly because public opinion was on his side. He fancied himself to be a great military leader and enjoyed hearing the people call him “a Young Napoleon.” However, his performance was less than sensational. President Lincoln commissioned him General-in-Chief, hoping this would get some action; but still he procrastinated. One evening, Lincoln and two of his staff members went to visit McClellan, only to learn that he was at a wedding. The three men sat down to wait, and an hour later the general arrived home. Without paying any attention to the president, McClellan went upstairs and did not return. Half an hour later, Lincoln sent the servant to tell McClellan that the men were waiting. The servant came back to report McClellan had gone to bed!

His associates angry, Lincoln merely got up and led the way home. “This is no time to be making points of etiquette and personal dignity,” the president explained. I would hold McClellan’s horse if he will only bring us success.” This attitude of humility was what helped to make Lincoln a great man and a great president. He was not thinking of himself; he was thinking of serving others.

In our lesson today we will learn the importance of following the example of Jesus in our behavior and service. We will learn how unity in the church can be maintained when we follow the example of Jesus.

Beginning in chapter 2, Paul addresses the matter of “other people.” In fact, “others” is the key idea in this chapter. It seems that there was some division and discord which was beginning to threaten the Philippian church. This threat to the unity of the church was coming from two sources: false teachers from without (Philippians 3:1-3) and disagreeing members within (Philippians 4:1-3).

In Philippians 1:27-28 Paul exhorted the Philippians to “(stand) firm in one spirit, with one mind striving together for the faith of the gospel; in no way alarmed by your opponents. . .” In this passage Paul emphasized the matter of courage in the face of conflict and opposition. In Philippians 2:1-2, Paul moved on to the matter of relationships within the body. The witness of the gospel and the effectiveness of the saints was in large part determined by the matter of unity and harmony. Thus, Paul’s exhortation to unity.

If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, (2:1)

The grounds of Paul’s appeal to unity in verse 1 is expressed in four “if” clauses. These statements are expressed as first class conditional statements in the Greek text. The first class condition in Greek grammatical construction means that the reality of a condition is affirmed from the viewpoint of the speaker. Thus, “if” should be understood to mean “since” or “in view of the fact.” There was no doubt in Paul’s mind as he penned these thoughts.

The first ground of Paul’s appeal to unity is the Philippian’s common experience of being in Christ. This exhortation “is made in view of all that the Philippians have and are as followers of Christ.” (Erdman). Lightfoot translates this to say, “If your life in Christ, your knowledge of Christ, speaks to your hearts with a persuasive eloquence.” Barclay translates it, “If the fact that you are in Christ has any power to influence you.” Robertson writes, “If one’s own life in Christ does not stimulate the soul to the noblest effort, it is useless to go on with the appeal.”

The second ground of Paul’s appeal to unity is the “consolation of love.” Vos writes that “consolation” may be translated better as “persuasion” or “persuasive power of love.” Barclay translates this clause, “if love has any persuasive power to move you.” Robertson translates it, “If love has any power by its tenderness to stir your hearts, then listen to me.” Barclay writes that this appeal is “based on all the encouragement and comfort which the readers have found in their mutual love or in the love of Christ.”

The third ground of Paul’s appeal to unity is their “fellowship in the Spirit.” Barclay translates this, “if you are really sharing in the Holy Spirit.” the meaning of the word “fellowship” in this verse is “participation” or “partnership” as in Philippians 1:5. Robertson comments, “If we have any partnership in the life and blessings of the Holy Spirit, then we are ready to listen to Paul’s plea for unity.”

The fourth ground of Paul’s appeal to unity is their “affection and compassion.” Barclay translates this clause, “if you can feel compassion and pity.” These are emotions that the Holy Spirit inspires and which they should express toward one another.

make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. (2:2)

In verse 2, Paul tells the Philippians that his joy will be complete if they heed his plea for unity. This statement can also be seen as yet another ground of Paul’s appeal to unity. Barclay comments:

There is nothing selfish in basing his plea on his personal happiness. His friends will understand that his joy is ever found in their welfare. It is like the joy of a parent in the well-being of a child. Thus his readers know that only their highest good can give gladness to Paul.

Paul tells the Philippians (2:2) that they can make his joy complete by:

“being of the same mind” — that is, “to think the same thing, to be compelled by the same aims and objectives.” (Vos). Barclay translates this, “for my desire is that you should be in full agreement.”

“maintaining the same love” — that is, “maintaining a mutual love, the one love of God in all.” (Vos). Barclay translates this, “loving the same things.” Robertson likens the meaning of the phrase to “two hearts beating as one.”

“united in spirit” — that is, “of one accord” or “having a harmony of feelings and affection.” (Vos). Erdman comments, “with harmony of feeling giving your minds to one and the same object.” This phrase renders the Greek work “sumpsuchoi” which means “knit together in soul.”

“intent on one purpose” — that is, “like-minded” or “your minds set on one thing.” (Barclay).

Barclay translates Philippians 2:1-2 as follows:

”If the fact that you are in Christ has any power to influence you, if love has any persuasive power to move you, if you really are sharing in the Holy Spirit, if you can feel compassion and pity, complete my joy, for my desire is that you should be in full agreement, loving the same things, joined together in soul, your minds set on one thing.”

Erdman comments that Paul’s appeal to Christian unity goes beyond an assent to a common creed, or union in a form of worship, or fellowship in a common task. “It underlies all of these. It is a unity of heart as well as of mind. It is a unity of sentiment and mutual love.”

In verses 3-4, Paul addresses the matter of how Christian unity may be broken and how it may be maintained. The salient issue at this point is their behavior. If the Philippians are to heed Paul’s exhortation to unity, they must consider carefully the matter of their behavior.

Do nothing from selfishness or empty conceit, (2:3a)

Paul addresses the matter of personal motivation for behavior in verse 3: “Do nothing from selfishness or empty conceit.” The very statement challenges us to examine our personal motivations behind our behavior and service. Without question, “selfishness and empty conceit” are the enemies of Christian unity. These are truly improper motives for service.

The word “selfishness” renders the Greek work “eritheia” which refers to a self-seeking, ambitious, competitive spirit. This is the same word Paul used in Philippians 1:17 to describe the motivation by which some were preaching Christ. This word refers to the kind of ambition which has no conception of service and whose aims are profit and power. The word was often used to denote a self-seeking pursuit of political office by unfair means. It was also used to denote the jockeying for position, place, and power in the political arena solely for the purpose of benefiting self. This is a word that perfectly describes pseudoaltruism, that is, saying and feigning concern for others on the outside while on the inside thinking only of the personal benefits that one might acquire. It is nothing less than advancing one’s own cause at the expense of others.

The term “empty conceit” comes from the Greek word “kenodoxia” and refers to personal vanity or vainglory. This word is literally translated “empty praise.” The word speaks to those who serve for the purpose of being seen and praised by men. It is a word that refers to those who personally try to draw attention to themselves by their acts of charity and boasting (cf. Matthew 6:1-2). Erdman comments:

Vainglory denotes boastful pride. It is the spirit which inclines one to make great claims for himself and to disparage others. Literally it indicates emptiness of ideas. Very often it is the empty-headed man who is loudest in his expressions of vanity and conceit. It is noticeable that religious zeal often breeds a spirit of “faction” and “vainglory.”

Taken together, “selfishness and empty conceit” caution us that serving or behaving for the purpose of obtaining power, profit, praise, and prestige are wrong motivations. (See 1 Thessalonians 2:5-8 for a contrast in motivations.)

but with humility of mind (2:3b)

Paul next moves to a consideration of the proper mind-set for Christian behavior that leads to the maintaining of Christian unity: “humility of mind.” Paul has already addressed the matter of personal motivation for behavior and is moving toward a consideration of the practical manner of behavior, but before he does he points out the proper mind-set for behavior: “humility.” Paul is here saying that before one can have pure motives for service he must possess the proper attitude, which is “humility of mind.”

The word humility comes from a word (“tapeinophrosunei”) which means “the ability to recognize one’s personal insufficiency and the ability to recognize the powerful sufficiency of God.” It is a word which is the opposite of “selfishness and empty conceit.” Vos comments that “humility” recognizes the dependency of the creature on the Creator and places all men on the same level before God. Erdman comments that the word “humility” indicates “not merely modesty but self-forgetfulness, or such a lowly view of self as enables one to form rightful views of others, to take an interest in the welfare of others, to lose self in the service of others.”

After addressing the issues of the motivation and mind-set for behavior and service, Paul turns to a consideration of the practical manner of service:

let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others. (2:3c-4)

“Let each of you regard one another as more important than himself.” This is the same idea expressed in Romans 12:10, “Be devoted to one another in brotherly love, give preference to one another in honor.” When one has the proper mind-set (“humility of mind”) then the practical manners will follow (“regard one another”) Stuart Briscoe comments:

It does not mean that everybody should be more interested in promoting others, encouraging others and caring for others than himself. It means that we should so relate to others that we are considerably more “others-centered” than self-centered.”

“Do not merely look out for your own personal interests, but also for the interests of others.” The thought here is that “one must not fix his eye (like the runner does on the goal) upon his own interests to the exclusion of those of others.” (Robertson). Vos points out that one should focus attention on and recognize the good qualities of fellow Christians.

The meaning of this passage can be illustrated by one of Jesus’ most famous stories: “The Good Samaritan” (Luke 10:30-37). This is the story of the unfortunate traveler who was mugged on the road between Jericho and Jerusalem . . . thieves beat him, took his money, and left him lying in a ditch. In varying degrees, each one of us is represented by the three groups of people in the story. There were the crooks whose attitude was, “I’ll take from you. What’s yours is mine. I’ll take it.” There were the calloused and uncaring ecclesiastics whose attitude was “I’ll keep from you. What’s mine is mine. I’ll keep it.” Then there was the one whom Christ said is to be our example, the caring Samaritan whose attitude was “I’ll give to you. What’s mine is yours. I’ll share it.” It is the caring Samaritan that teaches us the meaning of looking beyond ourselves, of looking past our own interests and importance to truly see and respond to the needs and worth and interests of others.

Have this attitude in yourselves which was also in Christ Jesus, (2:5)

In verse 5 Paul turns his attention to Jesus. Here he says, “Look at Jesus! He is the ultimate example of true humility. He is the perfect model. Pattern your behavior and service after His.” In the preceding verses, Paul has been appealing to the Philippians to live in harmony, to lay aside their personal ambitions and their pride along with any desire for prominence, prestige, and praise, and to have the humble attitude of Christ. Barclay writes, “His final and unanswerable appeal is to point to the example of Jesus Christ.” Lyman Coleman comments, “When Paul wrote those verses his main intention was not to make a theological point. Rather, his aim was to illustrate what self-sacrificing humility was all about. This passage, although intensely practical, is one of the most important doctrinal statements in Scripture as well as the greatest and most moving passage Paul ever wrote about Jesus. (ref. 2 Corinthians 8:9).

It is important to note that Philippians 2:5-11 reveal the essence of Paul’s Christology:

Christ’s Preexistence……………………………2:6
Christ’s Humiliation………………………………2:7-8
Christ’s Exaltation………………………………..2:9-11

In this passage, Paul uses Christ to illustrate the characteristics of behavior “and service which he was exhorting them to adopt.”

“Have this attitude in yourselves which was also in Christ Jesus” is simply an exhortation to have the same mind-set or attitude as Christ. Vos translates the first part of this verse, “keep on having this mind in you”, which he says, “may imply the necessity of vigilance in maintaining an orientation to life that could be eroded easily.” Beck translates the verse, “Think just as Christ Jesus thought.” The Amplified Bible translates verse 5: “Let this same attitude and purpose and (humble) mind be in you which was in Christ Jesus, — Let Him be your example in humility.”

who, although He existed in the form of God, did not regard equality with God a thing to be grasped, (2:6)

How did Christ think? Verse 6 begins to answer the question: “Who, although He existed in the form of God, did not regard equality with God a thing to be grasped.” Here we see that Christ thought of others, not Himself. Paul tells us Jesus existed in the form (“morphe”) of God. This is a reference to the preexistence of Christ. Paul is saying that in eternity past Jesus Christ was God. Barclay defines “morphe” as the “essential form of something which never alters,” in contrast to the word “schema” (which Paul uses in verse 7) which denotes outward and changeable forms. In other words, what Paul is saying is that Jesus Christ possessed the essential nature of God.

The latter part of verse 6 tells us that Jesus “did not regard equality with God a thing to be grasped.” In other words, equality with God was not something Jesus had to grasp or acquire, it was already His. Barclay adds that this can also be interpreted to mean that Jesus “did not clutch at equality with God, as if to hug it jealously to Himself, but laid it willingly down for the sake of men. However we take this, it once again stresses the essential godhead of Jesus.” Erdman comments, “His divine nature He could never lay aside; His glory however He might relinquish. He ever would be essential deity; but he might assume a humbler mode of being.” Wiersbe writes:

Jesus did not think of Himself; He thought of others. His outlook (or attitude) was that of unselfish concern for others. This is the “mind of Christ,” an attitude that says, “I cannot keep my privileges for Myself, I must use them for others; and to do this, I will gladly lay them aside and pay whatever price is necessary.

but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. (2:7)

In verse 7 we read that Christ freely and voluntarily emptied himself and became a man. The word “empty” renders the Greek word “ekenosen”. Barclay comments the word “can be used of removing things from a container, until the container is empty; of pouring something out, until there is nothing left. Here Paul uses the most vivid possible word to make clear the sacrifice of the incarnation.” Vos comments, “There is no hint in this passage or anywhere else in Scripture that Christ gave up any aspects of His deity, but in becoming man He did limit the exercise or manifestation of His deity.” Rienecker/Rogers comment,

The word does not mean He emptied Himself of His deity, but rather He emptied Himself of the display of His deity for personal gain. The word is a graphic expression of the completeness of His self-renunciation and His refusal to use what He had for His own advantage.

Jesus took the “form” of a bond-servant, that is, when Jesus became a man it was not play-acting but reality. The word “likeness” renders the word “schema.” This word was used of a king who exchanges his kingly robe for sackcloth. (Rienecker/Rogers).

Thus Jesus became a slave. Coleman writes that the use of the word “slave” emphasizes the fact that in the incarnation Christ entered the stream of human life as a slave, that is, as a person without advantage, with no rights or privileges of his own for the express purpose of placing himself completely at the service of all mankind.

And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. (2:8)

Wiersbe comments, “Many people are willing to serve others if it does not cost them anything. But if there is a price to pay, they suddenly lose interest.” Not so with Christ. Paul tells us in verse 8 that Christ humbled himself still further by subjecting Himself to death, “even to death on a cross.” Vos writes, “This form of death was the climax of humiliation.” Coleman writes, “There has never been a more radical humbling.” And this is something which He did voluntarily (see John 10:17,18). He humbled Himself to death. There was no more dramatic way to demonstrate humility. Vos comments,

Christ’s attitude of self-abnegation was the special truth Paul had in mind when he encouraged the Philippians to think as Christ thought (2:5). If they did, all petty squabbles and factionalism in their midst would cease.

Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (2:9-11)

Wiersbe writes, “Jesus humbled Himself for others, and God highly exalted Him; and the result of this exaltation is glory to God.” The word “therefore” in verse 9 signals a whole new focus. In verses 6-8 it is Christ who is acting and in verses 9-11 it is God who is acting. The word “exaltation” indicates that the act was done by means of a single action, namely the resurrection/ascension of Jesus. Furthermore, God gave Christ “the name which is above every name.” Vos concludes that the name “Jesus” is meant here because of its use in verse 11. Barclay believes the name referred to here is “Lord,” pointing to the fact that “Jesus Christ is Lord” was the first creed of the Christian Church. Coleman agrees with Barclay, pointing to the use of “Lord” in verse 11. In any case, Paul says that one day all will bow and pay homage to Jesus. This worship will come from all of creation.

Note: “God hasn’t called me to win souls,” a pastor informed his congregation. “My responsibility is to become Christlike and to teach you how to become Christlike, too.”

Across town, another pastor was addressing his congregation. “The most important job I have is to win souls,” he announced. “And my second most important job is to train you to do the same thing. God doesn’t want his people to come to church week after week just so they can sit in a pew and soak up Bible facts.”

Two different approaches. Which one is correct? Were both correct to some extent? Are Christians supposed to major on soul-willing or on personal growth? Or should there be a balance? (Illustration by James Dyet)

Every believer has a responsibility to both mature in his spiritual life and make Christ known through a faithful walk and verbal witness in the world. Paul’s words to the Philippians will help us to understand that there should be a significant line of demarcation between the life of the believer and that of the unbeliever. The believer is responsible for living his life so as to demonstrate the joy of knowing Christ and so appear as lights in the world.

So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; (2:12)

In our text for today, Paul continues his exhortation of Philippians 2:1-11 by telling the Philippians that they should continue to progress and mature spiritually and to be faithful and consistent in their witness of Christ in the world. Paul begins verse 12 by writing, “So then, my beloved.” This phrase reminds the readers that what they have just read forms the foundation for what is to follow. The thought here can be paraphrased, “In view of the fact that Christ was characterized by a spirit of obedience, so should you be.” Paul clearly bases his exhortation on the experience of Christ by returning to the practical note of 2:5 and the matter of obedience in 2:8. Lightfoot captures the thought of “So then . . .” by paraphrasing it, “As you have the example of Christ’s humiliation to guide you and His exaltation to encourage you, so continue.”

We should not overlook Paul’s use of the tender phrase “my beloved.” This at once tempers any note of harshness in his exhortation. Note also that Paul uses this expression twice in Philippians 4:1.

Paul continues by writing, “just as you have always obeyed.” Vos comments, “Obedience to the gospel and to Paul’s apostolic directives had ‘always’ characterized the Philippian church, so Paul is asking nothing new but merely a continuation of the way they have acted all along.” Erdman agrees by interpreting this as, “show the same obedience which you have always manifested.”

Paul urges the Philippians to be obedient “not as in my presence only, but now much more in my absence.” Erdman comments, “None are so worthy of praise as those whose obedience to the will of God is quite independent of the knowledge and admiration of men.” Robertson writes, “Spurgeon tells of a servant girl who gave as the proof of her conversion that now she swept from under the mats and behind the door. It is poor obedience that does only what will be noticed, as little as possible.” Paul writes, “but now much more in my absence.” This is the indication of real obedience of the heart — obedience and faithfulness that remains constant and true regardless of who is watching.

Paul, having exhorted his readers to be obedient, now urges them to “work out (their) salvation with fear and trembling.” It is important at this point to consider what Paul is not saying in this verse:

• Paul is not suggesting that they are to work “for” their salvation. Remember that he is writing to people who are already “saints” (see Philippians 1:1).

• Paul is not saying that salvation is something to be received as a reward of merit or even as a result of effort. (Erdman).

• Paul is not inferring that a Christian must do something to earn full salvation. (Dyet).

• Paul is not saying that we are to devise our own plan of salvation. He does not mean that we are to develop a method working our way into a right relationship with God by our own efforts. (Ogilvie).

What, then, does Paul mean by “work out your salvation with fear and trembling”? The phrase “work out” renders the Greek word “katergazesthai” which means “to work on to the finish” or “to work to full completion.” Wiersbe comments that in Paul’s day the word “katergazesthai” was used for “working a mine” (getting out of the mine all the valuable ore possible); or “working a field” (so as to get the greatest harvest possible).

The word “salvation” has various shades of meaning in the New Testament. It can denote deliverance from the penalty of sin (justification), the power of sin (sanctification), or the presence of sin (glorification). Or it “can denote the whole experience of a believer from the time he accepts Christ as Savior until he is made perfect in glory.” (Erdman). Paul’s reference in this passage is to the matter of sanctification. This is a reference to the purpose of God which is to conform the believer into the image of Christ (see Romans 8:29). Conformity is an inner change with an outward expression. Some commentators see this as an exhortation to “work out” what God in grace has “worked in.”

We must remember that while salvation is a gift from God, we have a responsibility to cooperate with God in the matter of “working out” our salvation in regard to God’s purpose and desire to conform us into the image of His Son. Someone has said, “Man can do nothing without God, and God will do nothing without the willing cooperation of man.” Wiersbe writes, “The purpose God wants us to achieve is Christlikeness, ‘to be conformed into the image of His Son’ (Romans 8:29). There are problems in life, but God will help us to ‘work them out.’ Our lives have tremendous potential, like a mine or a field, and He wants to help us fulfill that potential.” What a joy it is to cooperate with God as He continues the good work which He began in us (see Philippians 1:6).

Paul tells his readers, and us, that they are to work out their salvation “with fear and trembling.” Vos comments that this “indicates a spirit of human inadequacy and the necessity of leaning on divine power and wisdom to solve problems.” Lightfoot interprets “with fear and trembling” to mean “with a nervous and trembling anxiety to do right.” Barclay comments that this is the kind of fear and trembling “which drives us to seek God, in the certainty that without His help we cannot effectively face life.” He further comments that this fear and trembling “comes from a horror of grieving God. When we really love a person, we are not afraid of what he may do to us; we are afraid of what we may do to him.”

James Dyet takes “with fear and trembling” to mean “with constant vigilance against temptation and reluctance to omit any duty that God gives him, he will work out his own salvation by pressing toward the goal of spiritual maturity.” (See Philippians 3:12-14).

for it is God who is at work in you, both to will and to work for His good pleasure. (2:13)

In verse 13, Paul assures the Philippians that they do not have to depend upon their own resources and strength in working out their salvation. He assures them of this by writing, “for God is at work in you.” This God does through the indwelling Holy Spirit (See John 14:16-17, 26; Acts 1:8 and 1 Corinthians 6:19-20). The word Paul uses for “work” is the Greek word “energein.” According to Rienecker/Rogers this word means “to work effectually and productively, to put forth power. The word describes the energy and the effective power of God Himself in action.” Paul assures the Philippians that although they are expected to work out their salvation, they have available in them the divine energy to do it. Watchman Nee reminds us that “divine work can only be done in dependence upon divine strength.” Thus “the same Holy Spirit who empowered Christ when He was ministering on earth can empower us as well.” (Wiersbe).

Paul tells the Philippians that God is at work in them “both to will and to work for His good pleasure.” Tolbert comments, “From (God) comes the will to follow Christ in obedience. From Him comes the energy (energein) to fulfill our commitment. His is the purpose toward which we work. ‘For His good pleasure’ can also be translated ‘for His own chosen purpose’ (NEB).” Rienecker/Rogers give as the meaning of “good pleasure”, “satisfaction” or “in fulfillment of His benevolent purpose.”

Paul now urges the Philippians to be a shining demonstration of the difference God makes in their lives. Paul explains how this can be done. If they work out their salvation in dependence upon the strength that God provides then there will be outward and practical evidence in their conduct and in their communication.

Do all things without grumbling or disputing; (2:14)

Paul tells the Philippians that they are to “Do all things without grumbling or disputing.” Vos writes, “‘All’ stands first in the sentence in the Greek text and emphasizes the all-inclusive nature of the command. The verb ‘do’ is in the present tense, indicating in the Greek continuing action: ‘keep on doing.’” The word “grumbling” renders the Greek word “goggusmos.” Rienecker/Rogers comment on the meaning of the word: it refers to “an expression of dissatisfaction, grumbling, muttering in a low voice. The word was used in the LXX for the muttering of Israel against God.” Vos comments, “Murmurings against other believers arise from selfishness and run counter to the example of Jesus.” Kenneth Wuest offers the following commentary on the word “grumbling”:

It refers, not to a loud outspoken dissatisfaction, but to that undertone murmuring which one sometimes hears in the lobbies of our present day churches where certain cliques are “having it out,” so to speak, about themselves. The word refers to the act of murmuring against men, not God. The use of this word shows that the divisions among the Philippians had not yet risen to the point of loud dissension. The word was used of those who confer secretly, of those who discontentedly complain.

Ralph Herring comments, “Complaining Christians have never caught the vision of the cross.”

The word “disputing” renders the Greek word “dialogismos” which, according to Rienecker/Rogers, means “inward questionings, skeptical questioning or criticism.” Lightfoot comments that it refers to the intellectual rebellion against God. Wuest writes that the word “carries the idea of discussion or debate, with the underthought of suspicion and doubt. The murmurings led to disputes.”

that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, (2:15)

In verse 15 Paul tells the Philippians that the goal or purpose of the prohibitions of verse 14 “is the elimination of all things that would mar their testimony in the community or would destroy their effectiveness as a witnessing community.” (Vos). When Paul writes, “that you may prove yourselves to be,” he implies a process of development. Erdman comments, “It is part of that ‘salvation’ which they are to ‘work out.’ They are to become ‘blameless.’ They are to give the world no ground for criticism.” Paul was concerned about the way in which the Philippians were communicating the gospel of Christ in the world.

Paul wanted for the Philippians to prove themselves “blameless and innocent.” Barclay comments that the word “blameless” expresses what the Christian is to the world, and the word translated “innocent” expresses what the Christian is in himself. The Greek word for “innocent” was used to refer to pure wine, unalloyed metal, or that which was unmixed and unadulterated. Erdman comments, “Possibly ‘pure gold’ is a popular designation of the moral quality implied. Christians are to avoid those inconsistencies at which the world can point a finger of scorn.”

The only way in which the Philippian saints could credibly communicate the truth and worth of the gospel would be by living their lives in striking contrast to the world. They would have to daily and consistently prove themselves to be “blameless and innocent, children of God above reproach.” “Above reproach” means “without spot or blemish.” This is a reference to what the Christian is in the sight of God. Paul wanted for the Philippian saints to be a shining demonstration of the effectiveness of the gospel “in the midst of a crooked and perverse generation.” The word “crooked” is a reference to “unbelieving.” The word “perverse” is much stronger. It refers to an abnormal moral condition or being twisted and misshapen in character and conduct.

It was in the midst of a crooked and perverse generation that the Philippians were to “appear as lights in the world.” The word “lights” renders the Greek word “phosteres” which means “luminary, the light given off by heavenly bodies, mainly the sun and moon, the ‘lights’, or ‘great lights.’” (Rienecker/Rogers). If the Philippians were diligent in working out their salvation in dependence upon God, then they would surely be a shining demonstration, standing out in stark contrast in the world. Barclay comments, “The Christian offers and demonstrates straightness in a twisted world and light in a dark world.”

holding fast the word of life, (2:16a)

The message which the Philippians were to demonstrate and communicate is referred to by Paul as “the word of life” in verse 16. Paul tells them to “hold fast” this word of life. The meaning here is “hold fast” and “hold forth.” Vos comments that “it is necessary to hold fast to the truth if one is to hold it forth.” Wuest comments on the words “hold forth”: “It means ‘to hold forth so as to offer.’ This should ever be the attitude of the saint, offering salvation to a lost and dying world.”

In verse 16b we find Paul looking ahead with joyful anticipation. Dyet writes, “The Philippian believers’ good response to Paul’s exhortations would make them productive, mature Christians of whom Paul could be justifiably proud.” Rienecker/Rogers comment on the phrase “cause to glory”: “It is not boasting in meritorious effort but the sign of the completion of a divinely inspired commission.”

so that in the day of Christ I may have cause to glory because I did not run in vain nor toil in vain. (2:16)

Paul longs for the Christian progress of the Philippians so that in the day of Christ he may have the joy of knowing that he did not run in vain nor toil in vain. The word “run” pictures Paul’s work as an apostle spreading the gospel under the figure of a runner. The word indicates the strenuous effort and exertion involved. (Rienecker/Rogers). The word “labor” pictures “the intense labor and efforts of Paul toward one goal.” (Rienecker/Rogers). The word “vain” means “empty.” Rienecker/Rogers point out that “the word fits well into the picture of the runner and his eventual success or failure in the race.” Tolbert writes that “Paul felt the success of his own life as intertwined with the commitment of his Philippian brothers.” Maclaren offers the following commentary:

And now looking by anticipation at the results of his apostolic toil, in the light of the great day of Christ, (Paul’s) greatest joy will be that his efforts have not been in vain. His joy then will be, not in the number and wealth of the churches he founded, but in the spiritual progress and advancement of the members. The results of work for Christ are often in this world obscured and confused; but in the day of Christ all will be clear and the work seen in all its beauty and dimensions.

Barclay writes, “For (Paul) the greatest prize in life was to know that through him others had come to know and to love and to serve Christ.”

But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. And you too, I urge you, rejoice in the same way and share your joy with me. (2:17-18)

In verses 17-18 Paul looks ahead with joyful anticipation at even the prospect of martyrdom. The prospect of death did not rob Paul of his joy (see Philippians 1:21). Dyet writes:

Paul knew that very soon he might experience a Roman executioner’s blade. His life, then, would be poured out like a drink offering (verse 17); but he would rejoice in this experience with the Philippians’ faith being mingled in with his devoted life as an offering acceptable to God (verse 17b). This triumphant prospect could serve as a basis for rejoicing among the saints at Philippi (verse 18). Sure joy would testify to the reality of God’s enabling grace and the hope of eternal life.

Barclay comments:

Paul was perfectly willing to make his life a sacrifice to God; and, if that happened, to him it would be all joy, and he calls on (the Philippians) not to mourn the prospect but rather to rejoice. To him every call to sacrifice and to toil was a call to his live for Christ, and therefore he met it not with regret and complaint but with joy.

Note: What characterizes those who are “other-centered” individuals? What characterizes those who are “self-centered” individuals? We noted in an earlier passage that “others” is the key idea in chapter two. Paul began the second chapter by exhorting the Philippians to be more “other-centered” than “self-centered.” He then presented Christ as the perfect model of sacrificial service and behavior, of what it truly means to be more “other-centered” than “self-centered.” In last week’s lesson we read of Paul’s willingness to die for the sake of and in the service of others. Paul now concludes the chapter by mentioning Timothy and Epaphroditus, two men whose lives were lived in the selfless service of others, who gave evidence of having “the mind of Christ.”

TIMOTHY | Timothy held a special place in Paul’s life. Paul had enlisted Timothy to accompany him on the second missionary journey while passing through Derbe and Lystra (see Acts 16:1-3). Timothy was the son of a Jewish mother and a Greek father. His grandmother (Lois) and mother (Eunice) were both believers. Thus Timothy was with Paul on the second missionary journey when he founded the church at Philippi. Timothy had also visited the saints at Philippi on at least two other occasions (see Acts 19:22 and 20:3-4).

But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. (2:19)

We learn something of the concern of both Paul and Timothy in Philippians 2:19-20. We learn of Paul’s concern in verse 19: “But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition.” Paul begins by writing. “But I hope.” These words stand in contrast to the thoughts expressed in Philippians 2:17-18 regarding the possibility of martyrdom and express his confidence that the situation will improve so that he will be able to send Timothy to them (see verse 23). Vos comments that the phrase “in the Lord” indicates that Paul’s plans were governed by the Lord and that he was not certain of them at the moment. Wuest comments that this phrase “tells us that Paul’s every thought, word, and deed proceeded from the Lord as the center of his volition. Paul says in effect, ‘My hope is not an idle one, but one that is founded on faith in the Lord.’”

Since Paul himself was not able to go to Philippi, he informed the Philippians that it was his intention “to send Timothy” as his representative. Barclay comments:

Timothy’s great use was that, whenever Paul wished for information from some church or wished to send advice or encouragement or rebuke and could not go himself, it was he whom he sent. So Timothy was sent to Thessalonica (1 Thessalonians 3:6); to Corinth (1 Corinthians 4:17 and 16:10-11); to Philippi . . . Timothy’s great value was that he was always willing to go anywhere; and his message was as safe as if Paul had delivered it himself.

Paul writes that the purpose of sending Timothy was “so that I also may be encouraged when I learn of your condition.” We see in this something of Paul’s “other-centered” orientation. He was concerned about the condition of the saints at Philippi (perhaps more so because of what we read in Philippians 3:2 and 4:2) and longed for the encouragement that would come by way of a good report about them from Timothy. By going to Philippi, Timothy would also be able to share with the Philippians about Paul’s condition which would be a comfort and encouragement to them as well.

For I have no one else of kindred spirit who will genuinely be concerned for your welfare. (2:20)

We see something of Paul’s confidence in Timothy and Timothy’s concern for the Philippians in verse 20: “For I have no one else of kindred spirit who will genuinely be concerned for your welfare.” Paul’s confidence in Timothy is expressed in the phrase, “For I have no one else of kindred spirit.” The literal rendering is “I have no one equal-souled.” Beare translates the phrase to mean, “I have no one to match him,” or “I have no one else who can fill my shoes, for the task in hand.” It has also been paraphrased, “He is the only one who shares my feelings.” Frank Stagg comments, “It is Timothy’s spirit which so suits him for the task in Philippi.” Vos comments that Paul is comparing Timothy with others and concludes that there is no one else who shares such a concern for the Philippians.

We see something of Timothy’s concern for the Philippians expressed in the latter part of verse 20: “who will genuinely be concerned for your welfare.” Malcolm Tolbert comments that while others may have been available to go, they did not possess the proper attitude. “Timothy’s concern,” writes Tolbert , “was solely for the ‘welfare’ of the church — the distinguishing mark of the good minister.”

For they all seek after their own interests, not those of Christ Jesus. (2:21)

Verse 21 indirectly speaks of Timothy’s commitment: “For they all (as opposed to Timothy) seek after their own interests, not those of Christ Jesus.” Barclay comments, “Others might be concerned with selfish ambition; but Timothy’s one desire was to serve Paul and Jesus Christ. Ralph Martin observes:

It says nothing about (Paul’s) fellow-Christians; but is rather his solemn reflection when he remembers that, in a world of selfishness and self-seeking, it is such a rare thing to find a man like Timothy who is really anxious to promote the welfare of other people, and to give himself to a fatiguing journey and to the resolving of personal quarrels in the Philippian church.

Erdman comments on this verse:

There are few, pitifully few, messengers whom the Master can send forth today on missions and ministries of love at home and abroad. For some of these forms of service not many are qualified, but of others the words of Paul are pathetically true: “They all seek their own, not the things of Jesus Christ.

Lloyd Ogilvie comments that most of us are overly concerned about our own affairs and allow our time to be filled by multiple demands and responsibilities. We must ask ourselves what is truly important. For Timothy, the important thing was the cause of Christ. Ogilvie says we must ask ourselves the question, “Is what I am doing advancing the cause of Christ or have I asked Christ to bless my causes?”

Dietrich Bonhoeffer said:

We must be ready to allow ourselves to be interrupted by God. God will be constantly crossing our paths and cancelling our plans by sending us people with claims and petitions. We may pass them by, preoccupied with our more important tasks . . . It is a strange fact that Christians frequently consider their work so important and urgent that they will allow nothing to disturb them . . . But it is part of the discipline of humility that we must not spare our hand where it can perform a service and that we do not assume our schedule is our own to manage, but allow it to be rearranged by God.

Timothy was committed to serving Christ and others and to the advancement of the gospel. He was truly a man who was more “other-centered” than “self-centered.” Wiersbe comments, “In a very real sense, all of us live either in Philippians 1:21 or 2:21!”

But you know of his proven worth that he served with me in the furtherance of the gospel like a child serving his father. (2:22)

Paul reminds the Philippians of Timothy’s sterling character in verse 22: “But you know of his proven worth.” The conjunction “but” places Timothy’s character in contrast to what Paul mentioned in verse 21. Wuest comments that “you know” is from the Greek word speaking of “knowledge gained by experience.” The Philippians knew Timothy personally. They knew of his “proven worth” or “proven character.” Vos comments, “They had known Timothy at Philippi and he had proved himself among them; he had stood the test.”

Verse 22 tells us that Timothy’s character had been revealed in his service with Paul “in the furtherance of the gospel, like a child serving his father.” Notice that Paul wrote, “he served with me.” The preposition “with” shows Paul’s humility (Wuest) and raises Timothy to the position of an equal, a fellow laborer, a fellow messenger (Erdman). Paul and Timothy served as father and son, side by side, in the common cause of advancing the gospel of Christ.

Therefore I hope to send him immediately, as soon as I see how things go with me; (2:23)

Paul assures the Philippians that he will send Timothy to them once he knows the outcome of his trial, which at this time is still uncertain. Paul knew that the Philippians would want to know how things went with him. Timothy would bear the news of Paul’s deliverance or death to the Philippians.

and I trust in the Lord that I myself also shall be coming shortly. (2:24)

Wuest writes that the word “trust” that is used here is a word that means “to persuade.” This word is in the perfect tense. Paul had come to a settled persuasion. Wuest translates this, “But I have come to a settled conviction, which conviction is in the Lord, that I also myself shall come shortly.” Ralph Herring comments that verse 24 reflects Paul’s “confidence in the Lord that his acquittal would make it possible for him also to come to them shortly.” Thus Paul paints for the Philippians a portrait of Timothy as one with a genuine concern, a selfless commitment, and a proven character.

EPAPHRODITUS | Paul turns his attention to Epaphroditus in verse 25. Like Timothy, Epaphroditus was also a man whose life exemplified the exhortations of Philippians 2:1-4. He was a man who was more “other-centered” than “self-centered.” Epaphroditus, a member of the Philippian church, had been given the responsibility of taking the Philippians’ special love offering to Paul. He had also been charged with the responsibility of staying to minister to Paul’s needs, doing the things that the Philippians could not do themselves because of distance, but that could only be done by one present. Vos writes, “His only claim to fame is that he showed kindness to the apostle Paul and was concerned for others in his local church.”

But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; (2:25)

Paul spells out the credentials of Epaphroditus in verse 25. He is referring to him as “my brother and fellow worker and fellow soldier.” Paul called Epaphroditus his “brother.” These men were indeed brothers in the faith, sharing a common sympathy. Paul called Epaphroditus his “fellow worker.” These men shared a common service, namely, the advancement of the gospel. Paul called him his “fellow soldier.” These men also shared a common suffering and danger. They were in joint conflict in Christian warfare.

Paul also referred to Epaphroditus as “your messenger and minister to my need” in verse 25. The word messenger renders the Greek word “apostolos” and refers to one entrusted with a mission. The word “minister” renders the Greek word “leitourgos” which refers to “one who is engaged in priestly service.” Erdman comments:

Epaphroditus was probably engaged chiefly in humble or menial tasks in providing for the physical needs of the apostle. Yet this honor is as great as that of Paul, and he is acting as the official representative and priestly servant of the entire church at Philippi.

because he was longing for you all and was distressed because you had heard that he was sick. (2:26)

In verse 26 Paul tells us why he thought it necessary to send Epaphroditus back to the Philippians — “because he was longing for you all and was distressed because you had heard that he was sick.” Wuest comments:

Thus the heart of Epaphroditus was not at rest. The reason for this restlessness was that he was concerned that the Philippians had heard of his illness and were themselves concerned over their messenger for whom they in a measure held themselves responsible.

For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, lest I should have sorrow upon sorrow. (2:27)

Paul reveals the extent of the illness of this faithful servant in verse 27: “For indeed he was sick to the point of death.” The phrase “point of death” literally means “alongside of a neighbor.” Epaphroditus was next door to death. He and death were next door neighbors. (Wuest). Vos comments, “Epaphroditus was so sacrificial in serving Paul that he had become run down and contracted a serious disease or had had a physical breakdown.” But whatever the cause, Paul writes that “God had mercy on him, and not on him only but also on me, lest I should have sorrow upon sorrow.” Erdman comments:

The death of such a companion, if added to all the distress of Paul’s imprisonment, would have been almost more than he could stand. It would have been a crushing blow when billow after billow of sorrow had already broken upon him, and he might have been overwhelmed.

Therefore I have sent him all the more eagerly in order that when you see him again you may rejoice and I may be less concerned about you. (2:28)

Paul therefore sent Epaphroditus back to Philippi “all the more eagerly” knowing that the Philippians would rejoice in seeing him again (see verse 28). Robertson writes:

Paul was anxious for the Philippians to recover their cheerfulness, which had been clouded by the sickness of Epaphroditus. Their joy would react on Paul and make him happy. The best way to be happy is to make others happy . . . (Paul) understood the yearning of Epaphroditus and the anxiety of the Philippians.

Therefore receive him in the Lord with all joy, and hold men like him in high regard; (2:29)

In verses 29-30 Paul commends Epaphroditus to the Philippians, encouraging them to “receive him in the Lord with all joy.” Vos adds, “with a joy that harbors no suspicions of his motives or condemnation of his actions.” Dyet comments, “Epaphroditus was a loyal believer who did his work admirably. He was not returning as a quitter, but as a highly commendable servant of God.” Paul therefore, urged the Philippians to extend to Epaphroditus a royal and cordial welcome and to “hold men like him in high regard,” especially in view of the reasons given in verse 30.

because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. (2:30)

In verse 30 Paul tells the Philippians that the reason they are to lovingly receive Epaphroditus and hold him in high regard is “because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me.” The phrase “risking his life” renders the Greek word “paraboleuesthai.” Rienecker/Rogers comment on the meaning of the word:

(The word means) to gamble, to play the gambler, to expose one’s self to danger. The word has connotations of gambling or playing dice by which high sums were often at stake. The word was used in the papyri of one who in the interest of friendship had exposed himself to dangers as an advocate in legal strife by taking his clients’ cause even up to emperors. The word was later used of merchants who for the sake of gain exposed themselves to death. The word was used of a fighter in the arena who exposed himself to the dangers of the arena. In the post-apostolic church a group called the “paraboloni” risked their lives by nursing the sick and burying the dead.

Ogilvie comments on this verse:

(It) took some courage to become the attendant of a man awaiting trial on a capital charge. He had come as an emissary to the Philippians to see what he could do to help Paul. And he assumed the risk by staying with Paul in spite of the danger.

Paul concludes verse 30 by reminding the Philippians that Epaphroditus had risked his life “to complete what was deficient in your service to me.” Vos comments, “The last part of the verse is not a rebuke on the part of Paul that the Philippians had neglected him but is simply a statement that he was there to do what they could not do for him because they were hundreds of miles away.”

Putting the Passage into Context

Paul founded the church at Philippi while on his second missionary journey. The church at Philippi was the first church to be planted in Europe and its charter members were an Asian businesswoman, a Greek slave-girl, and a Roman jailor. Some scholars believe that Luke, who accompanied Paul from Troas to Philippi, may have remained at Philippi to provide leadership for the church. If that was the case, then that may help to explain why this church had a peculiar interest in helping Paul in his missionary endeavors.

Paul’s letter to the Philippians is something of a missionary thank-you letter, although the letter contains far more than Paul’s expression of thanksgiving. The occasion for the thanks was a special love offering that the Philippians had sent to Paul via Epaphroditus. Robertson writes: “When Paul wrote to the Philippians, time enough had elapsed since his arrival in Rome for the Philippian church to hear of his arrival and condition and to send Epaphroditus with messages and gifts, for Epaphroditus to fall ill, for the Philippians to hear of it, for Epaphroditus to be distressed over their sorrow and to recover health (Philippians 2:25-30).”

Erdman points out that Philippians differs from Paul’s other letters (e.g., Romans Corinthians, Galatians) in that he was not writing to establish doctrine or to correct errors in belief or practice, but to express his gratitude and affection to certain of his friends. Robertson adds that the letter to the Philippians is “like a window into the Apostle’s own bosom” and we should thus gratefully and reverently look in to see what Paul has revealed of Christ in himself.

Paul’s Salutation

Paul and Timothy, bond-servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, including the overseers and deacons: (1:1)

It is interesting to note the way in which Paul identifies himself in this letter: “Paul and Timothy, bond-servants of Christ Jesus . . .” Paul usually assumed the title of “apostle” in his letters. That was his usual style of introduction, especially when writing to defend a doctrine, enforce a command, or insist upon his authority. Such an introduction however, was unnecessary in his letter to the Philippians. This was a friendly, personal, and informal letter to a beloved church in which there was no real challenge to his authority or message.

It is also interesting to note that Paul associated Timothy with him in the opening address (as he did also in the two Thessalonian epistles and 2 Corinthians). Timothy had assisted Paul in establishing the church at Philippi and had visited them at least twice since (see Acts 19:22 and 20:3-4). Paul was also preparing to send Timothy to them again (Phil. 2:19-24). It is important to note that Timothy was not a co-author of this letter (note the use of the first person singular throughout the letter). Some scholars believe that Timothy may have acted as Paul’s secretary, writing the letter as Paul dictated it.

Paul identifies himself and Timothy as “bond-servants of Christ Jesus.” The word used here is the Greek word “doulos”, meaning “slave.” Paul here acknowledges Christ as his “owner” or “master” and expresses his complete dependence and personal willingness to obey Christ in all things. “Bond-servants” identifies Paul and Timothy as men who belong wholly to the Lord and are acting in His name.

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

Barclay writes: “When Paul put together these two great words, “grace” and “peace”, he was doing something very wonderful. He was taking the normal greeting phrases of two great nations and molding them into one. “Charis” is the greeting with which Greek letters always began and “eirene” the greeting with which Jews met each other. Each of these words had its own flavour and each was deepened by the new meaning which Christianity poured into it.”

Paul took the usual word for “greeting” (chairein) and chose another word from the same root (charis) meaning “grace, joy, brightness, beauty” and at once reminded his readers of the unmerited favor of God toward man that is able to bring new beauty to life through the Lord Jesus Christ. To this word Paul added the characteristic Hebrew greeting “shalom” (or “eirene” in Greek) meaning “Peace be with you.” It refers to the kind of peace that comes from being in right relationship with self, others, and God. It is the kind of peace born of reconciliation. It is important to keep the order in mind, grace and then peace. Peace can come only through the grace of God. It is also important to note the source from which grace and peace flow, namely “from God our Father and the Lord Jesus Christ.”

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

Erdman writes that one of the chief blessings of life is the power of memory. “This faculty can be a treasure house out of which jewels may be drawn in hours of need. It can be a garden where fair flowers ever bloom. It has been said that “God gave us memory so that we might have roses in December.’” And indeed, the Philippians were “roses in December” for the Apostle Paul. Barclay writes: “In our personal relationships it is a great thing to have nothing but happy memories; and that was how Paul was with the Christians at Philippi. To remember brought no regrets, only happiness.” Barclay writes that it is worth asking: “Am I the kind of Christian who brings joy to my pastor’s heart when he thinks of me?”

What were Paul’s memories of Philippi? According to Acts 16 we might conclude that Paul’s memories of Philippi ought to produce sorrow rather than joy. It was in Philippi that Paul was illegally arrested and beaten, imprisoned and humiliated before the people. But those memories caused Paul to rejoice and give thanks, for it was through his ministry and suffering that Lydia, the slave-girl, and the jailor came to faith in Christ.

always offering prayer with joy in my every prayer for you all, (1:4)

Paul’s thanksgiving in verse 3 leads us to the prayer of verse 4. Paul assured the Philippians that he was continually praying on their behalf. Whenever memory brought the Philippians to mind Paul prayed for them with gratitude and joy, and whenever Paul was on his knees in prayer, memory brought his friends before him. Notice also the use of the word “joy” in verse 4. This is the first mention of this little word which will be used repeatedly throughout this letter. Here we see that Paul’s prayer was in the major key — with joy!

A story is told of a nurse who once taught a man to pray and in so doing changed his life. She taught the man to pray using her hands as a pattern of prayer. Each finger stood for someone. Her thumb was nearest to her, and it reminded her to pray for those who were closest to her. The second finger was used for pointing and it stood for all her teachers in school and in the hospital. The third finger was the tallest and it stood for the V.I.P.s, the leaders in every sphere of life. The fourth finger was the weakest, as every pianist knows, and it stood for those who were in trouble and in pain. The little finger was the smallest and the least important and to the nurse it stood for herself.

Like the Apostle Paul, may we pray with joy and experience the joy of praying for others . . . those who are near us, those who have taught us, those who lead us, those who need us, and ourselves.

in view of your participation in the gospel from the first day until now. (1:5)

In verse 5 Paul states the specific occasion for his thanksgiving and joy. It is the participation of the Philippians in the furtherance of the gospel. The word “participation” is rendered “fellowship” in the KJV. It is the word “koinoniai” which means “fellowship, sharing.” The word signifies “your cooperation toward, in the aid of the gospel.” The word refers not only to financial contributions but also denotes cooperation in the widest sense, their participation with Paul whether in sympathy or in suffering or in active labor. (Rienecker/Rogers). Erdman writes that “participation” in the furtherance of the gospel is not to be confined in its meaning to the material support the Philippians had given Paul, but includes their sympathy, their prayers, and their definite witness for Christ in their own church. It further denotes all they had been and done as “saints in Christ Jesus” at Philippi.

Indeed the Philippians had participated in the furtherance of the gospel from the first day they heard it to the present moment. They had shown their support of the gospel from the day Lydia was converted and opened her home to Paul’s missionary team to the very day Epaphroditus delivered their special offering to Paul in Rome. No wonder Paul was so filled with gratitude and thanksgiving for them.

For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. (1:6)

Verse 6 may be interpreted either in reference to service or sanctification. “We may interpret the ‘good work’ of verse 6 as the generous giving which the Philippians had practiced, or we may consider it to be God’s gracious work in their lives at the time of their conversion to Christ. Either interpretation has merit . . .”(Dyet). Erdman argues that the “good work” of verse 6, in view of its connection with what is stated before and after, probably refers to the furtherance of the gospel rather than to the perfecting of character. He believes that Paul was expressing his confident belief that the Philippians would continue in the furtherance of the gospel until the day of Christ’s appearing.

Vos believes that the “good work” of verse 6 is not only a reference to the “participation” of verse 5, but to all that God began to do in the lives of the Philippian believers. This view broadens the scope of the verse to include sanctification. Such a view reminds us that it is God who works in the life of the believer to conform him into the image of Christ (Romans 8:29 – conformity is an inner change with an outward expression), a work which will be completed when we see Him as He is (1 John 3:2-3).

It would be helpful to keep in mind all that our salvation includes:

Salvation from the “penalty” of sin | Justification
Salvation from the “power” of sin | Sanctification
Salvation from the “presence” of sin | Glorification

Warren Wiersbe points out the three-fold work of salvation:

The work God does “for” us | Redemption
The work God does “in” us | Sanctification
The work God does “through” us | Service

It would also be helpful for us to remember the encouraging words of the children’s song, “He’s still working on me, to make me what I ought to be.” Or, in other words, “Be patient . . . God isn’t finished with me yet! I am still under construction. God is doing a great work in my life!”

For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you are all partakers of grace with me. (1:7)

Paul here reveals his deep and sincere love for the Philippian believers. Without question these Philippian believers held a special place in his heart. Even though he had only been with them a short time, the Philippians had worked themselves deeply into Paul’s heart. His memories of these believers, their expressions of love and support, and Paul’s love for them no doubt helped sustain him while in prison, giving him greater resolve and determination in the defense and confirmation of the gospel. Paul also again reminded them that they were “all partakers of grace with me” or literally “my co-sharers in grace.” A.T. Robertson comments: “Grace prompted them to alleviate his imprisonment, cooperate with him in defending and propagating the gospel, and to suffer for its sake.”

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

Paul here reveals the extreme depth of his love for the Philippian saints. The term “God is my witness” is somewhat equivalent to saying “God knows the depth of my affection.” Notice that Paul speaks of his love as though it were identical with the love of Christ. J.B. Lightfoot comments on this passage: “The believer has no yearnings apart from his Lord; his pulse beats with the pulse of Christ; his heart throbs with the heart of Christ.” Paul was indeed so filled with the love of Christ as to see Christ loving through him. The word “affection” renders the Greek word “splagchnois” which is inelegantly translated “bowels” in the KJV. The word refers to the inward parts, that is, the heart, liver, and lungs which were collectively regarded as the seat of feeling and is the strongest word in Greek for the feeling of compassion. (Rienecker/Rogers).

And this I pray, that your love may abound still more and more in real knowledge and all discernment, (1:9)

In verses 3-8 Paul expressed his personal thanksgiving and love for the Philippian saints. In verses 9-11 Paul prays for their continuing spiritual growth. Paul begins this prayer for maturity with love. The words “your love” refers to their mutual love for each other and their regard for their fellowman. Paul prays that their love “may abound” or may keep overflowing as a perpetual flood of love “still more and more.” Paul however, imposes the necessary limitations (or river banks) of “knowledge” and “discernment.” Love may abound and yet be lacking in knowledge and discernment. Love must be accompanied by knowledge and discernment as its attendants and aids.

The term “knowledge” indicates “a firm conception of those spiritual principles which would guide them in their relations with one another and the world.” (Rienecker/Rogers). This knowledge informs Christian love as to right circumstances, aims, ways, and means. The term “discernment” was “originally used of sense perception but is applicable to the inner world of sensibility and refers to moral and spiritual perception related to practical applications.” (Rienecker/Rogers). This word refers to sensitive moral perception or tact.

The Amplified Bible translates Philippians 1:9 as follows: “And this I pray, that your love may abound yet more and more and extend to its fullest development in knowledge and all keen insight — that is, that your love may (display itself in) greater depth of acquaintance and more comprehensive discernment.”

so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ. (1:10)

The knowledge and discernment of verse 9 should enable the Philippians to “approve the things that are excellent” or “distinguish the things that differ.” The emphasis here is on wise and careful discrimination of issues of right and wrong, true and false. Wiersbe writes: “(Paul) prays that they might experience ‘abounding’ love and ‘discerning’ love. Christian love is not blind! The heart and mind work together so that we have discerning love and loving discernment . . . The ability to distinguish is a mark of maturity.”

The word “approve” means “to test” or “put to the test.” It was a word used of testing metals or testing money to prove genuineness. Paul prayed that the Philippian believers be able to apply tests to differences of view and to make spiritual decisions that an immature believer could not make. One commentator beautifully captures the thought of verses 9-10: “May your love increase and abound in ripe knowledge and perceptive power, that you may apply the right tests and reach the right decisions in things which present moral differences” (Vincent).

The purpose or goal of Paul’s prayer in verse 9 was that the Philippians would be “sincere and blameless until the day of Christ.” The only way these believers could be found sincere and blameless would be through the proper exercise of abounding love and discerning love. The word “sincere” means “without wax” or “sine cera.” It was a word used to designate porcelain that was perfect. Cracked porcelain frequently was patched with wax and unsuspecting buyers would not discover the flaw in their purchase until the sunlight melted the wax. Thus some have defined the term “sincere” as meaning “judged in the sunlight.” Honest merchants were always careful to label their wares “sine cera.” When applied to men, the term carries with it the idea of “purity” or “transparency of character” or “perfect openness towards God.” Paul wanted for the Philippian saints to be genuine through and through as well as “blameless” or “giving no offense to others.” This combination of terms, “sincere and blameless”, denote a life rightly related to both God and man.

The term “until the day of Christ” was used by Paul to remind his readers that they should live in such a manner as to be able to stand unashamed before Christ and that the coming of Christ should serve as an incentive to godly living.

Wiersbe proposes two good tests for us to follow as we exercise discernment:

1. Will it make others stumble?
2. Will I be ashamed if Jesus should return?

The Amplified Bible renders Philippian 1:10: “So that you may surely learn to sense what is vital, and approve and prize what is excellent and of real value — recognizing the highest and the best, and distinguishing the moral differences; and that you may be untainted and pure and unerring and blameless, that — with hearts sincere and certain and unsullied — you may (approach) the day of Christ, not stumbling nor causing others to stumble.”

having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. (1:11)

Paul’s prayer now moves to the area of a productive life and service. The fruit of righteousness is the fruit which righteousness produces. Righteousness refers both to being in right standing with God and doing the right things. This in turn leads to the fruit of righteousness which comes only through our union with Christ (see John 15:4-5). It is only as we are in proper union with Christ that the Holy Spirit is able to produce the fruit of the Spirit in us (see Galatians 5:22-23).

Wiersbe identifies the fruit of righteousness as being:
• The fruit of the Spirit…………………………………………..Galatians 5:22-23
• Winning lost souls to Christ………………………………Romans 1:13
• Holiness………………………………………………………………..Romans 6:22
• Service…………………………………………………………………..Colossians 1:10

Our lives should be filled with the fruit of righteousness to the end that God is glorified and praised. (see Matthew 5:16).

The Amplified Bible renders Philippians 1:11: “May you abound in and be filled with the fruits of righteousness (of right standing with God and right doing) which come through Jesus Christ, the Anointed One, to the honor and praise of God — that His glory may be both manifested and recognized.”

Note: Do you know any “Bigger Picture People”? These are the kind of people who turn barricades into bridges and lemons into lemonade! They are the people who are able to joyfully and patiently endure difficult circumstances because they see the bigger picture of how their circumstances fit into the scheme of God’s long-term work. They are people who have a remarkable ability to persist under extreme pressures because their commitment to the bigger picture strengthens their resolve to keep on keeping on. These are people who look upon their circumstances as God-given opportunities for the advancement of the gospel and development of their character. These are people who rejoice at what God is going to do instead of complaining about what God did not do. These are people whose lives command respect, disperse encouragement, and ought to be imitated.

One of the distinguishing marks of “Bigger Picture People” is their ability to see and know that God is at work even in the midst of difficult circumstances. They are people who have learned to trust God with their circumstances, knowing that circumstances can be the raw materials of their greatest discoveries about God. They are people who realize that God is able to use both the sorrows and successes of life in the communication of the gospel and the development of their character. Without question, the Apostle Paul holds a place of honor in the ranks of “Bigger Picture People.”

Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, (1:12)

In an effort to calm the fears and concerns of the Philippians over his imprisonment, Paul, in verse 12, turns to a discussion of his circumstances. He neither complains nor dwells on the details of life in prison. His greatest concern is with the gospel and its advance. There is a resounding note of optimism in what he writes:

I wish you to know (come to know, learn, or understand) brothers (fellow believers who are members of the same spiritual family by faith in Christ) that my circumstances (that is, recent developments in his case) have turned out rather (in contrast to what might be expected) unto the advancement of the gospel.

Even though Paul was a prisoner, his imprisonment did not end his missionary activity but rather expanded it for himself and for others. His circumstances turned out for the greater progress or advancement of the gospel. The Greek word for advancement (prokope) is a word which was used to describe the progress of an army or expedition. It speaks of the cutting away of trees and undergrowth and of the removal of any barriers which would hinder the progress of an army. Paul’s imprisonment, rather than shutting the door, opened the door to new spheres of work into which he might otherwise never have penetrated. His circumstances served to clear the way for the gospel to advance into new areas.

One of Paul’s greatest desires was to preach the gospel in Rome (see Acts 19:21 and Romans 1:15). He wanted to go there as a preacher but went instead as a prisoner. Yet, it was as a prisoner that he had the marvelous opportunity to introduce the gospel to people and into places he could not have reached in other ways. Someone has said, “Severe obstacles can become divine opportunities.” Warren Wiersbe writes, “God sometimes uses strange tools to help us pioneer the gospel.” And indeed Paul’s circumstances turned out for the greater progress of the gospel. Notice the tools that helped Paul to pioneer the gospel.

Wiersbe writes, “The same God who used Moses’ rod, Gideon’s pitchers, and David’s sling, used Paul’s chains.” In Psalm 119:91b the Psalmist declared, “For all things are Thy servants.” And what a noble purpose was served by Paul’s chains.

so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else. (1:13)

Notice first that Paul’s chains gave him contact with the lost. He refers to his “imprisonment” or “bonds in Christ” in verse 13. “Bonds” (in verse 13) is “halusis” in the Greek language. Barclay comments, “The ‘halusis’ was the short length of chain by which the wrist of a prisoner was bound to the wrist of the soldier who was his guard, so that escape was impossible.”

Paul was chained to a Roman soldier 24 hours a day! Imagine a Roman soldier being chained to Paul . . . the man who “prayed without ceasing,” whose deepest desire was to share Christ with others, who was always writing letters to people and churches throughout the Roman Empire! Imagine a Roman soldier chained to Paul, listening to him preach, share, talk, and pray with visitors and friends. Is there any doubt that in the long hours Paul would open up a discussion about Jesus with the soldier to whose wrist he was chained? The guards must have quickly realized that Paul was chained to Someone else! We must ask, who was captive to whom? Paul was free in Christ and a prisoner for Christ’s sake.

As a prisoner in a private residence Paul had the privilege of having visitors. As the rotating guards watched over him they were forced to listen to his conversations about Christ as well as witness the quality of his life. Lloyd Ogilvie writes:

The people who are a part of our lives are bonded to us for a reason. The question is: What do they find in us? What is the impact of our lives upon them? Why is it that often people know more about our political point of view, our personal prejudices, and our religious ideas than what it means to experience the adventure of life in Christ?

Paul states in verse 13 that his imprisonment was “in the cause of Christ.” Howard F. Vos comments, “His imprisonment had become known not as a matter of notoriety but as connected with Christ’s cause and endured for Christ’s sake. It was not a result of any breach of law.” Paul was in prison because of his religious convictions and teachings, and this became “the talk of the town,” for Paul states that his imprisonment had become “well known throughout the whole praetorian guard and to everyone else.”

Although there are several interpretations of the term “praetorian guard,” in this case it should be interpreted as either a reference to the Emperor’s residence or the Praetorian Guard itself, or perhaps, both. The Praetorian Guard was the Imperial Guard of Rome which had been instituted by Augustus. This was an elite body of ten thousand picked troops who served throughout Rome and the neighboring towns. Paul was, most likely, handed over to the Prefect, or commanding officer, of the Praetorian Guard upon his arrival in Rome.

It is wonderful to consider that Paul’s imprisonment opened the way for exposing the finest regiment in the Roman army to the gospel of Christ. Over the period of Paul’s imprisonment, these soldiers came to know Paul and many of them came to know the Christ whom he served.

Paul also adds that his imprisonment in the cause of Christ became known “to everyone else.” This refers to a wide circle in Rome beyond the guard itself. Some scholars believe that it included member’s of the Emperor’s palace staff (see Philippians 4:22). Thus Paul’s chains gave him contact with the lost . . . but they also gave courage to the saved.

and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. (1:14)

Notice that Paul’s chains also gave courage to the saved. The Amplified New Testament translates verse 14 as follows:

And (also) most of the brethren have derived fresh confidence in the Lord because of my chains, and are much more bold to speak and publish fearlessly the Word of God — acting with more freedom and indifference to the consequences.

Paul’s confinement resulted in new courage, zeal, and devotion throughout the church of Rome. Perhaps some Christians had lost heart or had failed in their witness or had been unfaithful to the Lord. Perhaps some Christians were fearful of making Christ known because of possible adverse consequences. Whatever the reason, when they heard how Paul bore his imprisonment and saw how the power and grace of God sustained him, they were inspired and stimulated to greater evangelistic activity. “Paul’s victorious spirit and the remarkable way in which the Lord was blessing his witness put starch in their spine, so to speak. They were standing more firmly for Christ than ever before” (Dyet).

Wiersbe comments that the word “speak” in verse 14 does not mean “preach” but rather “everyday conversation.” He writes,

No doubt many of the Romans were discussing Paul’s case, because such legal matters were of primary concern to this nation of law-makers. And the Christians in Rome who were sympathetic to Paul took advantage of this conversation to say a good word for Jesus Christ. Discouragement has a way of spreading, but so does encouragement! Because of Paul’s joyful attitude, the believers in Rome took fresh courage and witnessed boldly for Christ.

God not only used Paul’s chains to advance the gospel, He also used Paul’s critics!

Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; the latter do it out of love, knowing that I am appointed for the defense of the gospel; the former proclaim Christ out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment (1:15-17)

In verse 15, Paul divides the brethren of verse 14 into two groups: those who speak from unworthy motives and those who speak from worthy motives. Paul is not trying to distinguish between believers or heretics or those who are doctrinally correct and those who are in error. The distinguishing issue is correctness of motive. Regarding this matter, Vos writes:

It is clear here that the factious preachers are not proclaiming a false gospel for that would bring no joy to Paul. There is nothing wrong with the substance of their message but rather with the motivation that leads them to preach it. It is important to underscore this point. Paul is absolutely intolerant of heresy which becomes crystal clear from his denunciation of anyone who preaches “another (false) gospel” (cf. Galatians 1:9).

Consider first those who were preaching from unworthy motives: “Some, to be sure, are preaching Christ even from envy and strife . . . out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment.” (Philippians 1:15,17). Michael K. Haynes writes, “Paul’s removal from the scene of active ministry (gave) rise to competition for his authority and position.” Perhaps “these men were envious of Paul because God had given him greater gifts and because he had been so successful in his ministry in the capital.” (Vos). What an opportunity to show Paul a thing or two! What an opportunity to take advantage of Paul’s imprisonment to build up a following and gain personal attention and recognition. A. T. Robertson writes, “Envy is a powerful motive in human life.” Paul tells us that envy, strife, and selfish ambition were the driving forces behind the preaching of these men. The word for “selfish ambition” in the Greek is the word “eritheia.” This word refers to a self-seeking, ambitious, and competitive spirit. The Amplified New Testament translates verse 17 as follows:

But the former preach Christ out of a party spirit, insincerely – out of no pure motive, but thinking to annoy me – supposing that they are making my bondage more bitter and my chains more galling.

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

Paul’s reaction to those who preached from unworthy motives is seen in verse 18. Instead of making life miserable for Paul, his enemies have made him glad. Instead of making his bondage more bitter and his chains more galling, Paul seizes upon the main fact, namely, that Christ is being preached, and instead of resentment his heart is filled with joy. Erdman comments:

There is something superb in this tolerant attitude of the apostle. It is a tolerance born not of indifference but of a burning zeal for Christ. Paul does not rejoice in wrong motives, in “faction and pretence,” but in the fact that in spite of the imperfections in the preachers the gospel is being preached. Paul was large enough to seize upon the salient point in the situation.

It is worth noting and remembering that Paul was chained to a Roman soldier during the course of these events. Paul therefore, guarded his influence by not allowing these factious preachers to make him bitter and resentful. Paul could have easily filled the ears of the Roman soldiers with stories of the shortcomings of these envious preachers — but he did not. Instead we find that Paul was able to see the bigger picture — Christ was being preached! This is what mattered most to Paul. Other things were important in varying degrees, but this was at the top of the list. Paul knew how to put first things first and to keep them there. “One must learn to see things as they are and to find the consolation in the big truths of life in spite of the minor drawbacks.” (Robertson).

Before we leave this point and lest we condemn these preachers too harshly, consider the words of A. T. Robertson:

One may wonder that God should bless at all the message of men with such a spirit. But, after all, we should be glad that our own wrong motives do not wholly hinder the reception of whatever truth is preached to men. The power is from God and not from the preacher, in God’s message and not in the preacher’s heart.

We should also note that while some preached Christ out of selfish ambition, Paul tells us that there were some who preached Christ out of the motivation of “good will,” a desire for the good of others, in this case Paul. These preached out of love, knowing that Paul had been appointed for the defense of the gospel. These people understood that Paul’s authority was from God and that his imprisonment was the result of his faithful service to God rather than of selfish ambition or breaking the law. They knew that Paul had been appointed (positioned) for the defense of the gospel. Thus they demonstrated their love and support for Paul by boldly and sincerely making Christ known.

Thus we see that the gospel was advanced because of Paul’s chains and because of Paul’s critics. Because of his chains, Christ was known (verse 13) and because of his critics, Christ was preached (verse 18). We now turn our attention to verse 19 where we see Christ magnified because of Paul’s confidence.

For I know that this shall turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, (1:19)

In verse 19 we find Paul optimistic and confident in the midst of his circumstances. Paul here expresses his confidence that he will be able to endure and be victorious in his trial because of the Philippian believers’ prayers and the Holy Spirit’s provision and power. Paul was encouraged by the faithful prayers on his behalf by the Philippians. But he was also sustained by the ministry of the Holy Spirit. Paul was certain that all of this would result in his “deliverance” or “salvation.” Vos writes that “salvation” here refers “to the vindication of his stand for Christ and his being saved from disgracing the gospel as he moves through the stages of his trial.” Paul felt that this vindication would come about through the prayers of the Philippians and the provision of the Spirit of Jesus Christ.

Practical Consideration

We too, can be “Bigger Picture People” by…

• Considering how our circumstances can be used by God to further the gospel and develop our character.

• Looking for the divine opportunities in obstacles.

• Considering the effectiveness of our witness to those who are bonded to us.

• Trusting God to use adversity for His glory.

Note: If you were asked to select a hymn to describe the way in which you feel about Jesus Christ, which hymn would you select? Why?

If we were to ask the Apostle Paul to answer that question while writing Philippians 1:19-30, he probably would have selected the hymn, “Jesus Is All The World to Me.” For indeed, “Christ covered the entire horizon for Paul, the whole circumference of his interests. Christ filled all of Paul’s eye. Christ was his all and in all.” (Robertson). Surely Paul would gladly declare:

Jesus is all the world to me,
My life, my joy, my all;
He is my strength from day to day,
Without Him I would fall:
When I am sad, to Him I go,
No other One can cheer me so;
When I am sad, He makes me glad,
He’s my friend.

Jesus is all the world to me,
And true to Him I’ll be;
Oh, how could I this friend deny,
When He’s so true to me?
Following Him I know I’m right,
He watches o’er me day and night;
Following Him by day and night,
He’s my friend.

Jesus is all the world to me,
I want no better friend;
I trust Him now, I’ll trust Him when
Life’s fleeting days shall end:
Beautiful life with such a friend,
Beautiful life that has no end;
Eternal life, eternal joy;
He’s my friend.

In verse 19 Paul also expresses his confidence in the fact that the prayers of the Philippian saints along with the provision of the Holy Spirit will sustain him in the midst of his circumstances. Paul was confident that these prayers and provision would result in his “deliverance” or “salvation.” Wiersbe interprets “salvation” as an indication of Paul’s belief that his case would turn out victoriously. Vos comments that “salvation” refers “to the vindication of (Paul’s) stand for Christ and his being saved from disgracing the gospel as he moves through the stages of his trial.”

according to my earnest expectation and hope, that I shall not be put to shame in anything, but that with all boldness, Christ shall even now, as always, be exalted in my body, whether by life or by death. (1:20)

In verse 20 Paul continues the thought of verse 19 by expressing his “earnest expectation.” Paul here uses a word for “expectation” that many scholars believe was coined by Paul himself. The word is “apokaradokia” and means “intense expectation, earnest watching.” According to Rienecker/Rogers the word is composed of the preposition “apo” (away), the noun “kara” (head), and the verb “dokein” (to watch), and indicates watching something with the head turned away from other objects to fix on the object of desire. It indicates a concentrated intense hope which ignores other interests and strains forward as with an outstretched head. It is a word which paints a picture of a person in a state of maximum alert. And what was Paul’s earnest expectation? “That I may never feel ashamed but that now as ever I may do honour to Christ in my own person by fearless courage. Whether that means life or death, no matter!” (Moffatt Translation).

Paul’s earnest desire was that he would never be ashamed of the gospel (see Romans 1:16) and that Christ would be glorified and magnified in him, “whether by life or by death.” As Ellicott nobly puts it, Paul was saying, “My body will be the theatre in which Christ’s glory is displayed.” But how can a believer glorify or magnify Christ in his body? Wiersbe comments that a believer can magnify Christ much like a telescope magnifies the distant stars and brings them closer or the microscope magnifies tiny things and makes them look big. For some people Christ may be a distant figure who lived long ago. For others Christ may not seem very big, other things or people being more important. Thus Wiersbe likens the believer’s body to a “lens” that make a “distant Christ” come very close and a “little Christ” look very big. This happens as others watch the believer handle life’s vicissitudes and long-lasting difficulties.

What about us? Is it our earnest desire that Christ be magnified in us? Are there other interests that are the objects of our desire? Can we say along with Paul that our earnest desire is that “even now, as always” others see Jesus in us? Are we careful to guard our influence in the midst of life’s temptations and difficulties that others might see the difference that Christ makes in our lives?

Paul’s earnest expectation is enlarged in verses 21 through 26 where we read . . .

Lloyd Ogilvie refers to these verses as Paul’s parenthesis or “throw-away lines” in which he allows us entrance into the inner chambers of his spirit to consider his life’s purposes and his intimate feelings about Christ.  These verses are, in essence, Paul’s personal revelation.

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

In verse 21 Paul reveals why Christ could be magnified by his life or death . . . “For to me, to live is Christ, and to die is gain.” In other words, “Living is Christ to me.” Barclay offers the following beautiful commentary on this thought.

For Paul, Christ had been the beginning of life . . .
for on that day on the Damascus road it was as if life began all over again.

Christ had been the continuing of life . . .
there had never been a day when Paul had not lived in His presence, and in the frightening moments Christ had been there to bid him be of good cheer (Acts 18:9-10).

Christ was the end of life . . .
for it was toward His eternal presence that life ever led.

Christ was the inspiration of life . . .
He was the dynamic of life.

To Paul, Christ had given the task of life . . .
for it was He who had made him an apostle and sent him out as the evangelist to the Gentiles.
To him Christ had given the strength for life . . .
for it was Christ’s all-sufficient grace that was made perfect in Paul’s weakness.

For him Christ was the reward of life . . .
for to Paul the only worthwhile reward was close fellowship with his Lord.

If Christ were to be taken out of life, for Paul there would be nothing left.

Indeed Christ was all to Paul. He lived only to serve Christ and had no conception of life apart from Christ. And Paul further emphasized that death, rather than breaking his union with Christ, would usher him into the presence of Christ. That is why Paul said, “and to die is gain.” A. T. Robertson comments, “All that death can do for Paul is to give him more of Christ.” That is precisely why Paul saw death as “gain” and not because it would bring an end to his pain, sorrow, toil, or difficult circumstances. Paul had learned to live with the latter as he expressed in Philippians 4:12. It is worth asking who or what is able to discourage, demoralize, or destroy the man who firmly believes that “to live is Christ, and to die is gain”? What can you do to the man whose philosophy is of life is, “Heads . . . I win! Tails . . . I win!”?

And what about us? What about our philosophy of life and death? Wiersbe points out that verse 21 becomes a valuable test of our lives:

For to me to live is __________ and to die is __________.
(Fill in the blanks yourself.)

For to me to live is money and to die is to leave it all behind.

For to me to live is fame and to die is to be forgotten.

For to me to live is power and to die is to lose it all.

No, we must echo Paul’s convictions if we are going to have joy in spite of the circumstances, and if we are going to share in the furtherance of the Gospel. “For to me, to live is Christ, and to die is gain!”

But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. (1:22)

Verse 22 connects with “to live” in verse 21. Notice that Paul writes of his life “in the flesh” because, as Erdman points out, “when man has left his body of flesh and blood, he will still live, and live indeed more fully and more really.” In verse 22 Paul states that if he goes on living, he will keep on working for God with the assurance that his ministry will be fruitful. Paul knew however, that the choice was not his. If God desired for him to remain he would gladly do so and continue to serve Him faithfully. If however, his work was done, then he had no desire to linger but rather to depart and be with Christ.

But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; yet to remain on in the flesh is more necessary for your sake. (1:23-24)

Paul elaborates on his struggle in verse 23 by writing that he was “hard-pressed” from both directions. The term “hard-pressed” renders the Greek “senechomai” which means “to hem in on both sides.” Rienecker/Rogers comments that the idea is that of a strong pressure bearing upon him from two sides and keeping him motionless. Although Paul wanted to depart to be with Christ, he knew that the saints in Philippi needed his continued help and encouragement. Paul cared deeply for the saints and churches he had planted (see II Corinthians 11:28).

The word rendered “depart” in verse 23 is a beautiful expression for death. Vos comments:

It is a military term referring to breaking camp or a nautical expression for releasing a ship from its moorings. It may be rendered literally “loosing away upward,” and in contemporary experience could refer to a great balloon or dirigible ready for launching and straining at its cables, waiting to be loosed from its moorings so it could fly away. (But) while Paul may be straining to get away to heaven, there is a heavy weight holding him down: the needs of the believers [see verse 24].

And convinced of this, I know that I shall remain and continue with you all for your progress and joy in the faith, so that your proud confidence in me may abound in Christ Jesus through my coming to you again. (1:25-26)

Verse 25 takes us back to the thought of verse 19. Paul realizes that it is more important at the moment for him to remain on earth and expresses the confident conviction that he will “remain and continue” or “bide and abide.” The thought here is “to remain with” and “to remain alongside.” that is, “to wait beside a person ever ready to help.” Barclay comments, “Paul’s desire to live is not for his own sake, but for the sake of those whom he can continue to help.” And in verse 26 Paul further expresses that when he has the opportunity to see the Philippians again, his presence will give them occasion to boast and rejoice in the Lord, for he will be a living testimony of how Christ can sustain a man in and through the worst of circumstances.

Thus, Paul’s earnest expectation and personal revelation lead him to make . . .

In verses 27-30 Paul tells the Philippians that regardless of what happens to them or to him, they must live their lives in a manner worthy of the gospel, or as Barclay writes, “they are to demonstrate in the quality of their lives the glorious worth of the gospel.”

“Only conduct yourselves in a manner worthy of the gospel of Christ; so that whether I come to see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; (1:27)

In verse 27 Paul exhorts the Philippians to live their lives in a manner worthy of the gospel or to walk consistently. Paul here uses a word for “conduct” that is related to our word for politics. It is the word “politeuesthe” which means “to behave as citizens.” This is a term that the saints in the Roman colony of Philippi would have no trouble understanding. Barclay captures the thought:

You and I know full well the privileges of being a Roman citizen. You know full well how even in Philippi, so many miles from Rome, you must still live and act as a Roman does. Well then, remember that you have an even higher duty than that. Wherever you are you must live as befits a citizen of the Kingdom of God.

Paul issued a similar exhortation to the Ephesians (4:1) and the Colossians (1:10). And it is an exhortation that we should heed as well, remembering that the world around us knows only the gospel that it sees in our lives. Someone has written:

You are writing a Gospel, a chapter a day,
By the deeds that you do and the words that you say.
Men read what you write, distorted or true:
What is the Gospel according to you?

Paul urges the Philippians to conduct themselves as citizens of God’s kingdom so that regardless of whether he was present with them or not, he might receive a good report of them. Paul expected to hear that they were “standing firm” (from a word which indicates the determination of a soldier who does not budge one inch from his post) “in one spirit, with one mind.” That is to say, Paul wanted to hear that their conduct was marked by “moral steadfastness, and a steadfastness which is at once united and undaunted.” (Erdman).

In the latter part of verse 27 Paul moved from using a political term to exhort the Philippians to walk consistently, to using an athletic term to exhort the Philippians to work cooperatively. Paul exhorted them to strive together for the faith of the gospel. The word for “strive” is “sunathleo” and means “to contend or struggle along with someone.” It is a word which paints a picture of teamwork in an athletic or gladiatorial contest, of “fighting side by side like one man.” By working cooperatively they would be able to both defend and continue to advance the gospel.

in no way alarmed by your opponents — which is a sign of destruction for them, but of salvation for you, and that too, from God. (1:28)

In verse 28 Paul exhorts the Philippians to war confidently. They can do this only as they walk consistently and work cooperatively. Paul wanted them to fight together in a show of united effort, not being alarmed by opposition like a startled animal. The word “alarmed” means “to be startled like a scared horse or fluttered like a surprised bird.” (Robertson). Paul wanted for the Philippians to stand firm and united in the face of antagonism, criticism, and opposition. This kind of confidence, Paul wrote, would reveal that they were under God’s protection and care and would be a sign of destruction for those opposed to God.

For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, experiencing the same conflict which you saw in me, and now hear to be in me. (1:29-30)

In verse 29 Paul reminds his readers that they should view any suffering for Christ’s sake as a privilege. Jesus said, “If the world hates you, you know that it has hated Me before it hated you.” (John 15:18). There would indeed be suffering that the Philippians would experience, not because of their sin, but because of their allegiance to Christ and their commitment to the advancement of the Gospel. Paul not only wanted for them to view such suffering as a privilege, but to remember that others also had experienced, were experiencing, and would continue to experience the same suffering (see verse 30). Paul reminded the Philippian saints in verse 30 that they were not alone in the battle by referring to his own suffering. Paul wanted for them to take courage from his example.

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5
• Chapter 6
• Chapter 7
• Chapter 8
• Chapter 9
• Chapter 10
• Chapter 11
• Chapter 12
• Chapter 13
• Chapter 14
• Chapter 15
• Chapter 16
• Chapter 17
• Chapter 18
• Chapter 19
• Chapter 20
• Chapter 21
• Chapter 22

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5

• Introduction to Hebrews

---

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5
• Chapter 6
• Chapter 7
• Chapter 8
• Chapter 9
• Chapter 10
• Chapter 11
• Chapter 12
• Chapter 13

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4

• Chapter 1
• Chapter 2
• Chapter 3
• Chapter 4
• Chapter 5
• Chapter 6