Christian
Churches of God
No. F050
Commentary on Philippians
(Edition 1.0 20201120-20201120)
It is one of the prison
letters written in the period Paul was in prison in Rome ca 61 or 62 CE. It has
a theological message to the church at Philippi.
Christian
Churches of God
E-mail: secretary@ccg.org
(Copyright © 2020 Wade Cox)
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Commentary on Philippians
Introduction
This cordial and
affectionate letter was written by Paul to the church at Philippi in Macedonia.
This was the first church established by the apostle on European soil (Acts
16:11-15). He ministered there, it is thought, on his second Missionary
journey. His relationship with them for years afterwards seems happy. It must
be also understood that many other churches were established in Europe by the
other apostles. Andrew established the
church in Thrace with Peter working in Parthia and from Antioch, in conjunction
with Andrew in Thrace and Scythia (cf. Establishment of the
Church under the Seventy (No. 122D)).
Paul was at this
time in prison awaiting trial (1:12-26).
Some find it difficult to date the letter. Bullinger thinks it was written from Rome ca
62 CE towards the end of his imprisonment (see below). Most scholars place it
from 61-63 CE. The situation reflects that of the end of the Book of Acts and
refers to the Praetorian Guard and Caesar’s household. Some scholars have even
placed the letter much earlier at Caesarea, or Ephesus, earlier in Paul’s
career.
The occasion was
the return of Epaphroditus (2:25-29). He had been sent by the church at
Philippi with a gift for Paul (4:18). He then thanked them and gave them an
account of his own situation and state of mind and sent them specific
instructions. The Holy Spirit comforting Paul is evident in the letter even
though he was in prison and in danger of death (2:2, 3:8-14, 4:11-13).
Paul’s ministry at Philippi marked Paul’s entrance into
Macedonia. That entrance came about as a result of a vision he had in the city
of Troas, just across the north-eastern corner of the Aegean Sea from the port
city of Neapolis and its close neighbour Philippi (Acts 16:8-12).
Paul later briefly visited the city on his third missionary
journey (20:6). Paul established the faith in Christ in a people who would form
the core of the robust congregation in the city. Prominent among them were Lydia,
a businesswoman who opened her home to Paul and his co-workers (16:13–15). So
also was the Philippian jailer, who was converted under Paul’s ministry after an
earthquake miraculously broke open the prison (16:22–34).
Of the four “Prison Epistles”, Paul likely wrote Philippians
last, near the end of his Roman imprisonment in 62. Paul sent the other three
Prison Epistles—Ephesians, Colossians, and Philemon—by the hand of Tychicus, as
their destinations were near one another. However, the letter to the
Philippians was to be delivered by Epaphroditus, who had come to Paul in Rome
with financial help from the church at Philippi (Philippians 2:25; 4:18). But
during his time in Rome, Epaphroditus took ill, which delayed his return home
and, therefore, the delivery of the letter (2:26–27).
There was crisis of doctrine at Galatia and Colossae but not
at Philippi. The brethren there had sent financial support to him, hence the
difference in tone. More than any other church, the believers in Philippi
offered Paul material support for his ministry (cf. 2Corinthians 8:11;
Philippians 4:15-18)). They effectively provided the Tithe (No.
161) even though there were far fewer Jews at this location.
Paul ministered at Philippi during his second missionary
journey, spending about three months in the city.
The apostle Paul did not write Philippians in response to a
crisis, as he did with Ephesians, Galatians and Colossians. Instead, he wrote
to express his appreciation and affection for the Philippian believers. Paul’s
affection for these people is clear throughout the letter as he encouraged them
to live out their faith in joy and unity (1:3–5, 25–26; 4:1).
Cf also:
https://www.insight.org/resources/bible/the-pauline-epistles/philippians
Binitarianism
The text deals
with a number of theological issues. The text in chapter 2 deals with the
Nature of Christ. It is an unstated explanation that is designed to refute the Binitarianism
of Attis/Mithras in Rome and Adonis among the Greeks influenced by the Baal
system of the Middle East and in Macedonia and Thrace. The purpose is never
discussed by Binitarians and
Trinitarians (No. 076) nor Ditheists (No. 076B)
Chapter 2:5-8 deals with the Pre-existence of
Christ (No. 243).
The Resurrection
In this letter at
3:11 he states that we do not know in which resurrection we are to be placed.
He hopes for the ex-anastasin or “out”
resurrection which is the First Resurrection at the return of Messiah. He seems
to use this term because we are taken out of the human creation at this time
and made Spirit beings, whereas the Second Resurrection of the Human host is at
the end of the Millennium, a thousand years later, and to a physical form (cf.
Rev. 20:7ff) (see below).
Book Overview - Philippians
by E.W. Bullinger
THE STRUCTURE AS A WHOLE.
Philippians 1:1-2. EPISTOLARY, AND SALUTATION. "GRACE" TO THEM.
Philippians 1:3-26. PAUL""S SOLICITUDE FOR THE
PHILIPPIANS.
Philippians 1:27 - Philippians 2:18. EXHORTATION,
AND EXAMPLE OF CHRIST.
Philippians 2:19-24. THE
EXAMPLE OF TIMOTHY.
Philippians 2:25-30. THE
EXAMPLE OF EPAPHRODITUS.
Philippians 3:1-21; Philippians 4:1-9. EXHORTATION
AND EXAMPLE OF PAUL.
Philippians 4:10-20. THE
PHILIPPIANS’ SOLICITUDE FOR PAUL.
Philippians 4:21-23. EPISTOLARY, AND DOXOLOGY. "GRACE" TO
THEM.
INTRODUCTORY NOTES.
1. The apostle’s
first visit to the city of Philippi, probably about A.D. 52-53 (Appendix- 180),
is recorded in Acts 16. He had as companions Silas and Timothy, and the use of
the personal pronoun, in that chapter, indicates that a fourth worker was with
him. Probably Luke, the "beloved physician". Although we have no
particulars of later visits, yet Paul almost certainly was twice at Philippi
subsequently (Acts 20:1; Acts 20:6).
2. We infer that but few Jews would be at Philippi, there being no intimation
of obstruction from them, and there was no synagogue there, unless, indeed,
the "place of prayer" by
the river-side refers to one. The believers had retained the fervency of their
first love, and had sent once and again unto his need. The apostle"s
gratitude is shown repeatedly, and he greatly honours his Philippian
"brethren, dearly beloved and longed for", by designating them
"my joy and crown".
3. No one of Paul’s Epistles is more elevated in character or more animating to
believers. Nor, it may be added, one of better defined frame, as will be seen
from the complete Structure (above). Written from Rome towards the end of his
imprisonment, probably in A.D. 62, the apostle’s position was then one of
waiting, for he was now close to the day for his cause to be heard before the
tribunal to which he had appealed. And most likely this necessitated a more
rigid condition of imprisonment than when he dwelt, as at first, in his own
hired house. But this, instead of hindering, had even furthered the preaching
of Christ. Hence one cause for the tone of rejoicing throughout the Epistle.
Like golden threads, "joy" and
its kindred words run throughout Philippians, as "grace" does in Ephesians.
4. The city of Philippi, a Roman colony, was situated about eight miles inland
from its port, Neapolis, the modern Kavalla. Not being a commercial center,
this may explain the paucity of Jews among the inhabitants. Philippi no longer
exists, for although the nearest Turkish hamlet bears the ancient name in a
corrupted form, it is not on the site of the old city.”
*********
Intent of the Chapters
Chapter 1:
It is obvious that
he begins by greeting the brethren at Philippi on behalf of both he and
Timothy. He goes on to discuss the division in the prison there of those who
are sincere and of good will and those who are not sincere. The Praetorian
Guard are seemingly taken by his sincerity in imprisonment for the faith. The
Philippians had sent funds for his support while in prison there.
He seems to think
that if he were to depart he would be reunited with Christ but in chapter 3 he
notes that he hopes for the Ex-Anastasin
or the “out resurrection” which occurs at the return of Christ, which is far
off into the future (see above and below).
Philippians (RSV)
Chapter 1
1Paul
and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who
are at Philip'pi, with the bishops and deacons: 2Grace to you and peace from God
our Father and the Lord Jesus Christ. 3I thank my God in all my remembrance of you, 4always in every prayer of mine
for you all making my prayer with joy, 5thankful for your
partnership in the gospel from the first day until now. 6And I am sure that he who began
a good work in you will bring it to completion at the day of Jesus
Christ. 7It is
right for me to feel thus about you all, because I hold you in my heart, for
you are all partakers with me of grace, both in my imprisonment and in the
defense and confirmation of the gospel. 8For God is my witness, how I yearn for you all with the
affection of Christ Jesus. 9And
it is my prayer that your love may abound more and more, with knowledge and all
discernment, 10so
that you may approve what is excellent, and may be pure and blameless for the
day of Christ, 11filled
with the fruits of righteousness which come through Jesus Christ, to the glory
and praise of God. 12I
want you to know, brethren, that what has happened to me has really served to
advance the gospel, 13so
that it has become known throughout the whole praetorian guard and to all the
rest that my imprisonment is for Christ; 14and most of the brethren have been made confident in the
Lord because of my imprisonment, and are much more bold to speak the word of
God without fear. 15Some
indeed preach Christ from envy and rivalry, but others from good will. 16The latter do it out of love,
knowing that I am put here for the defense of the gospel; 17the former proclaim Christ out
of partisanship, not sincerely but thinking to afflict me in my
imprisonment. 18What
then? Only that in every way, whether in pretense or in truth, Christ is
proclaimed; and in that I rejoice. 19Yes, and I shall rejoice. For I know that through your
prayers and the help of the Spirit of Jesus Christ this will turn out for my
deliverance, 20as
it is my eager expectation and hope that I shall not be at all ashamed, but
that with full courage now as always Christ will be honored in my body, whether
by life or by death. 21For
to me to live is Christ, and to die is gain. 22If it is to be life in the flesh, that means fruitful
labor for me. Yet which I shall choose I cannot tell. 23I am hard pressed between the
two. My desire is to depart and be with Christ, for that is far better. 24But to remain in the flesh is
more necessary on your account. 25Convinced of this, I know that I shall remain and continue
with you all, for your progress and joy in the faith, 26so that in me you may have
ample cause to glory in Christ Jesus, because of my coming to you again. 27Only let your manner of life
be worthy of the gospel of Christ, so that whether I come and see you or am
absent, I may hear of you that you stand firm in one spirit, with one mind
striving side by side for the faith of the gospel, 28and not frightened in anything
by your opponents. This is a clear omen to them of their destruction, but of
your salvation, and that from God. 29For it has been granted to you that for the sake of Christ
you should not only believe in him but also suffer for his sake, 30engaged in the same conflict
which you saw and now hear to be mine.
Here we see that Paul enjoined that they suffer persecution
for the sake of Christ as Paul was himself undergoing.
In Chapter 2 Paul
then goes on to deal with the nature of Christ and how he laid aside the form
of the Elohim that he was in as a spirit being. Being in the form or morphe of the Elohim or Theoi (as a God,
of which there are many but only One True God, the Father (1Cor. 8:5-6)), he did
not count equality with God to be something to be grasped after (not as per the
rendering in KJV). He then emptied himself (i.e. gave up the spirit as an
elohim as a son of God (cf. Deuteronomy 32:8ff (RSV & LXX, DSS); Isa.
52:13-53:12; and Psalm 45:6-7, Hebrews 1:8-9; and also Jn. 1:1-3, 18; Col.
1:15). (vv. 2:5-8) (cf. for v. 8, Mt. 26:13; Jn. 10:18; Rom. 5:19; Heb. 5:8,
12:2).
Christ humbled himself and became a human and suffered death
on the stake or stauros (not a crucifix). It was for this reason that
God highly exalted him above the other elohim comrades or sons of God (Job 1:6;
2:1 38:4-7), as we saw prophesied by David (in Ps. 45:6-7; Heb. 1:8-9) (cf. vv.
2:5-9). He is now to be acknowledged as Lord by all, both Spirits of the Loyal
Host and the Fallen Host, and all humans (vv. 10- 11), to the Glory of God the
Father. Psalm 45:6-7 (Hebrews 1:8-9) shows there are two Gods. There is a
superior and subordinate and the subordinate has many comrades.
Philippians 2:5-7 is mistranslated (in the KJV) and often used as a Trinitarian proof text. It refers to the rebellion of the Host and Christ's faithfulness and self-sacrifice in the heavens. It says:
Philippians
2:5-7 Let this mind be in
you, which was also in Christ Jesus, 6who, being in the form of God,
thought it not robbery to be equal with God, 7but made Himself of no
reputation, and took upon Him the form of a servant, and was made in the
likeness of men.(KJV)
This
text is not difficult to understand. It is fairly simple language. It
establishes that:
This
text does positively imply pre-existence. Even the Trinitarians were faced with
garbling the translation to try to make him equal to God but even they do not try
to deny his pre-existence. That premise is why Trinitarianism has been more
successful than Radical Unitarianism as a deception (with the exception of
Hadithic Islam).
Satan was cast out of heaven for the sin of rebellion which, because it seeks to establish a will equal to or superior to God the Father, is idolatry (or witchcraft as stated in 1Sam. 15:23). Satan sought to make himself equal to the Most High or God the Father. Christ, on the other hand, did not seek to make himself equal to God, subordinating his will (Jn. 4:34); Philippians 2:6-9.
Thus God exalted Christ through obedience
because he did not seek equality with Him and did not seek to depose God as a
third of the elohim and bene elohim had indeed sought to do.
In Luke 10:18 Christ said that he saw Satan
fall, like lightning, from heaven. Satan drew a third part of the angels or
Stars of Heaven (Rev. 12:4). These angels were cast out with Satan to the earth
(Rev. 12:9).
This desolation is symbolised by the
desolation referred to in Revelation 8:10 where the third angel demonstrates
again the desolation caused by the fall of a Star of the Host desolating a
third of the creation.
Satan attempted to tempt Christ in a number
of ways. Firstly, Satan referred to Christ as the Son of God in Matthew 4:3;
4:6 and Luke 4:3. The demons also referred to Christ as the Son of God in
Matthew 8:29; Luke 4:41; and Mark 3:11. Satan attempted to tempt Christ to
prove his position as Son of God by a display of power, in that God had
promised that He would give his angels charge of him in Psalm 91:11,12. Satan
omitted to keep thee in all thy ways
and added at any time. Thus, by
garbling Scripture, Satan attempted to take Christ's life.
Christ did not at any time correct Satan or
the demons by asserting that he was God instead of the Son of God. Indeed no
demon attempted to assert the deception that Christ was Supreme God until after
his death, in order to establish a doctrine that said that Christ was God in
the same way and equality that God the Father was God and thus achieve, after
his death, a deception that Christ would have refuted in life.
In each of the temptations, the aim was to
undermine the obedience of Christ to God and to, in effect, break Scripture.
Satan attempted to have Christ worship him. He promised Christ the rulership of
the planet then if Christ would
worship him. Christ did not challenge his right to transfer his rulership of
the planet or indeed that he was ruler. Christ instead replied:
...
it is written: You shall worship the Lord your God and Him only shall you
serve.
Christ did not tell Satan that Satan should
worship Christ but rather referred him to the law. Christ never at any stage of
his ministry claimed to be God. He said he was the Son of God. It was for this
reason that he was placed on trial. As stated in Matthew 27:43:
He trusts in God. Let God rescue him now if He wants him, for he said, 'I am the Son of God'.
It was here that Christ cried out to fulfil
the Scripture at Psalm 22:1:
My God, my God, why have you forsaken me?
Christ clearly did not consider himself
God. To suggest that he was part of the entity to which he appealed, in an
equal form, part of which was impassible, is absurd. More importantly it is the
doctrine of anti-Christ stated in 1John 4:1-2. The correct ancient text for
1John 4:1-2 is reconstructed from Irenaeus (Ch. 16:8, ANF, Vol. 1, fn. p. 443).
Hereby know ye the spirit of God: Every spirit that confesseth Jesus Christ came in the flesh is of God; and every spirit which separates Jesus Christ is not of God but is of antichrist.
Chapter 2
1So if
there is any encouragement in Christ, any incentive of love, any participation
in the Spirit, any affection and sympathy, 2complete my joy by being of the same mind, having the same
love, being in full accord and of one mind. 3Do nothing from selfishness or conceit, but in humility count
others better than yourselves. 4Let each of you look not only to his own interests, but
also to the interests of others. 5Have this mind among yourselves, which is yours in Christ
Jesus, 6who,
though he was in the form of God, did not count equality with God a thing to be
grasped, 7but
emptied himself, taking the form of a servant, being born in the likeness of
men. 8And being
found in human form he humbled himself and became obedient unto death, even
death on a cross. 9Therefore
God has highly exalted him and bestowed on him the name which is above every
name, 10that at
the name of Jesus every knee should bow, in heaven and on earth and under the
earth, 11and
every tongue confess that Jesus Christ is Lord, to the glory of God the
Father. 12Therefore,
my beloved, as you have always obeyed, so now, not only as in my presence but
much more in my absence, work out your own salvation with fear and
trembling; 13for
God is at work in you, both to will and to work for his good pleasure. 14Do all things without
grumbling or questioning, 15 that you may be blameless and
innocent, children of God without blemish in the midst of a crooked and
perverse generation, among whom you shine as lights in the world, 16holding fast the word of life,
so that in the day of Christ I may be proud that I did not run in vain or labor
in vain. 17Even
if I am to be poured as a libation upon the sacrificial offering of your faith,
I am glad and rejoice with you all. 18Likewise you also should be glad and rejoice with
me. 19I hope in
the Lord Jesus to send Timothy to you soon, so that I may be cheered by news of
you. 20I have no
one like him, who will be genuinely anxious for your welfare. 21They all look after their own
interests, not those of Jesus Christ. 22But Timothy's worth you know, how as a son with a father
he has served with me in the gospel. 23I hope therefore to send him just as soon as I see how it
will go with me; 24and
I trust in the Lord that shortly I myself shall come also. 25I have thought it necessary to
send to you Epaphrodi'tus my brother and fellow worker and fellow soldier, and
your messenger and minister to my need, 26for he has been longing for you all, and has been
distressed because you heard that he was ill. 27Indeed he was ill, near to death. But God had mercy on
him, and not only on him but on me also, lest I should have sorrow upon
sorrow. 28I am
the more eager to send him, therefore, that you may rejoice at seeing him
again, and that I may be less anxious. 29So receive him in the Lord with all joy; and honor such
men, 30for he
nearly died for the work of Christ, risking his life to complete your service
to me.
He then speaks of sending them Timothy and Epaphroditus who was ill near
unto death. God was held to have spared him.
He speaks of himself being poured out as a drink offering as at the
Temple sacrifices.
Paul then goes on, in Chapter 3
to warn them of the dogs (sodomites) and evil doers. He is held here in verse 2
to refer to the circumcision party at the synagogue and draws the distinction
of the Church as the true circumcision (as the body of Christ) who worship God in
Spirit. In verse 6 he considers that he was blameless as to the law. That was
an arrogance contrary to the laws of God, as all men were sinners under the law
and those who say they were not are liars (1Jn. 1:8).
All is at a loss for the sake of Christ. In this chapter he builds up to
(v. 11) the aim of the ex-anastasin
or “out” resurrection of the First Resurrection (No.
143A). He does not mention the Second Resurrection
of the Dead and the Great White Throne Judgment (No. 143B) as that was
not the expected aim of the Churches of God. Revelation Chapter 20 dealing with
the timing and details of the two Resurrections had not as yet been given to
the apostle John.
The Spirit is the
means by which we worship God as stated in Philippians 3:3. Thus it cannot be
God as an object of worship and hence equal to God the Father. It is a force
which empowers Christ. He is thus an Everlasting
Father (Isa. 9:6) of which there are many
fatherhoods in heaven and on earth (Eph. 3:15). Christ becomes Everlasting Father by delegation.
All of these
fatherhoods or families are named
for God the Father which is the reason we bow before God the Father,
worshipping Him (Eph. 3:14-15).
The claim is also made by Binitarians and
Trinitarians that: Christ was
consubstantial with God in such a way that he was co-equal and co-eternal with
God contrary to Philippians 2:6 and 1Timothy 6:16, which shows that only
God is immortal. Christ's eternality or aioonion
life (1Jn. 1:2) and that of all Beings, including Christ, derive from that
entity. Both Christ and the elect are of the same origin (Hebrews 2:11) (RSV)
deriving their life and eternality from conditional obedience to the Father
(Jn. 5:19-30) who created us all
(Mal. 2:10-15). As the Father has life in Himself, so He gave the Son to have
life in himself (Jn. 5:26), and we are co-heirs being ordained to have life in
ourselves by authority of God.
Isaiah 9:6 uses
the word El (SHD 410) and El can mean mighty person or God and refer to anyone
of the Host or man. The LXX of Isaiah 9:6 calls Christ the Angel of Great
counsel so we are definitely speaking of the Angel of the Presence in this
text. The Trinitarians never refer to a text that proves the opposite of what
they say unless they are claiming it as a proof text and assert it means the
opposite of what it actually does say, like Philippians 2:5-8 where Christ did
not seek to grasp after equality with God which was the sin of Satan. The
Greek says Megales Boules Aggelos.
The Greek aggelos is always
translated as Angel in the NT. It
means messenger but the Trinitarians
only translate it as messenger when it refers to Christ.
The Hebrew of Isaiah 9:6 says Mighty El. The word El can be used of the angelic
Host and the human host. The LXX used aggelos to translate Mighty El (in the
words SHD 3289 counsellor, SHD 410 El, and SHD 1368 Mighty). The words do not
refer to the one True God Eloah. This one's name is Pele (6382). The Greek was
chosen to reflect the fact that this text referred to the Messenger of God and
he is identified in Psalm 45:6-7, and Hebrews 1:8-9 identified him as Christ
who is the subordinate elohim of Israel.
Psalm 8:4,5,6 is
quoted also in Hebrews 2:6-8 as “What is man that thou art mindful of him and
the son of man that thou visitest him. For thou hast made him [for] a little
[while] lower than the angels (gods or elohim). And hast crowned him with glory
and honour. Thou madest him have dominion over the works of Thy hands; Thou has
put all things under his feet.”
The text here in
verse 4 refers to mortal man ‘enosh and ‘adam in the Hebrew.
We see in Hebrews
2:9 that it was for the suffering of death that he was made lower than they
were for a little while. Bullinger notes the reading “for a little while” in
the notes to the text. This accords with Philippians 2:5-9.
Philippians 2:5-9 Have this mind among yourselves, which is yours in Christ Jesus, 6who, though he was in the form of God, did not count equality with God a thing to be grasped, 7but emptied himself, taking the form of a servant, being born in the likeness of men. 8And being found in human form he humbled himself and became obedient unto death, even death on a cross.
Thus he did not
try to grasp equality with God or rebel but became a human and humbled himself
unto death. He became a son of God in power by his resurrection from the dead
(Rom 1:4), as we see from Philippians 2:9:
9Therefore
God has highly exalted him and bestowed on him the name which is above every name, (RSV)
Now this word
rendered angels in Psalm 8 and
Hebrews, is, as we see in the Hebrew elohim
and means gods. It was translated as
‘aggelos (for messengers) in the
Septuagint, and also from that into the Greek text in Hebrews and retained in
that sense in the Vulgate, the Syriac and the Arab. It was translated as angels in the English. The reason it was
retained in this sense is that it suited the original Hebrew translators to
render it messengers, because it was dealing with the plurality of the sons of
God as elohim, rather than Eloah. Trinitarians have followed this to have it as
“angels” and omit the "for a little while" sense, and also in that
sense in the later Syriac and the Arabic. The reason appears to be that none of
them wanted to acknowledge that the elohim were an extended order of beings.
However, the text is definitely elohim in the original Hebrew and Bullinger
makes note of that in the note to the verse in The Companion Bible. The
priests knew that the son of man was an elohim who became Son of God as the
monogenes theos, or the only born God of John 1:18 (cf. Marshall's Greek
English Interlinear RSV). The notes to The Companion Bible in the
texts examine these aspects. They were referring to him making himself equal to
the elohim, and as this was not spoken in Greek but in Aramaic we get the text
as elohi then rendered as angels.
The sons of God were all elohim as the OT texts show by their usage. These
elohim were understood as 'aggelos, or messengers, and translated as angels in
the English and other texts. However, the Temple priests had not been hampered
by the traditions of Roman pagans masquerading as Christians for a few
centuries at this time, and so they understood the implications perfectly.
The term son of
man (no article) used in the text in Psalm 8 is used three times before this
text: in Numbers 23:19, Job 25:6 and 35:8. It is 111 times in the singular in
the OT and 39 times in plural. The other occurrences in the Psalms (Pss. 49:2;
144:3) are a different word. Here in 8:4 the title relates to dominion in the
earth and is used in that sense in the text in Hebrews relating it to Messiah.
Chapter 3
1Finally,
my brethren, rejoice in the Lord. To write the same things to you is not
irksome to me, and is safe for you. 2Look out for the dogs, look out for the evil-workers, look
out for those who mutilate the flesh. 3For we are the true circumcision, who worship God in
spirit, and glory in Christ Jesus, and put no confidence in the flesh. 4Though I myself have reason for
confidence in the flesh also. If any other man thinks he has reason for
confidence in the flesh, I have more: 5circumcised on the eighth day, of the people of Israel, of
the tribe of Benjamin, a Hebrew born of Hebrews; as to the law a
Pharisee, 6as to
zeal a persecutor of the church, as to righteousness under the law
blameless. 7But
whatever gain I had, I counted as loss for the sake of Christ. 8Indeed I count everything as
loss because of the surpassing worth of knowing Christ Jesus my Lord. For his
sake I have suffered the loss of all things, and count them as refuse, in order
that I may gain Christ 9and
be found in him, not having a righteousness of my own, based on law, but that
which is through faith in Christ, the righteousness from God that depends on
faith; 10that I
may know him and the power of his resurrection, and may share his sufferings,
becoming like him in his death, 11that if possible I may attain the [ex = out] resurrection from the dead. 12Not that I have already
obtained this or am already perfect; but I press on to make it my own, because
Christ Jesus has made me his own. 13Brethren, I do not consider that I have made it my own; but
one thing I do, forgetting what lies behind and straining forward to what lies
ahead, 14I press
on toward the goal for the prize of the upward call of God in Christ
Jesus. 15Let
those of us who are mature be thus minded; and if in anything you are otherwise
minded, God will reveal that also to you. 16Only let us hold true to what we have attained. 17Brethren, join in imitating
me, and mark those who so live as you have an example in us. 18For many, of whom I have often
told you and now tell you even with tears, live as enemies of the cross of
Christ. 19Their
end is destruction, their god is the belly, and they glory in their shame, with
minds set on earthly things. 20But
our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus
Christ, 21who
will change our lowly body to be like his glorious body, by the power which
enables him even to subject all things to himself.
Note here he condemns gluttons and states that our commonwealth is in
heaven and it is from the heavens that we await a savior, the Lord Jesus
Christ. The Baal worshipping Gnostics who teach heaven as the abode of the dead
misinterpret the text and ignore the word “from” meaning that Christ will come
from heaven to the earth and our bodies will be changed to be like his glorified
body in the power of the Holy Spirit as coheirs with him (cf. Rom. 8:23; 1Cor.
15:47-57; 2Cor. 5:1-5; Col. 3:1-4).
Chapter 4 then continues on with Paul’s final appeals.
In verse 1 he refers to his joy and crown (cf. 1Thes. 2:19-20). In verse
2 he entreats Euodia and Syn’tyche to reconcile their disagreement. He refers
to their previous works with he and Clement and states their names are written
in the Book of Life. The true yokefellow is a reference to a leader of the
church at Phillipi, probably Syzygus,
which is Greek for yokefellow.
He entreats the
Philippians to rejoice in the Lord always and let men know of their
forbearance.
Let their requests
be made known to God and His peace, beyond understanding, will keep their
hearts and minds in Christ Jesus.
His final request
from verse 8 encourages them in their attitudes to concentrate on what is true
and honourable. From verse 10ff he states he can survive in plenty and hunger
and how to be abased and to abound. Yet in verse 14 he acknowledges that the
Philippians were the only church that supported him when he left Macedonia. They
even sent support to him in Thessalonica after he left Philippi (Acts 17:1).
They again sent gifts to him in Rome by Epaphroditus during his imprisonment. He
seems to be able to communicate with the brethren there in Rome and has people
of the faith in Ceasar’s household there.
It was Nero at that time.
Chapter 4
1Therefore,
my brethren, whom I love and long for, my joy and crown, stand firm thus in the
Lord, my beloved. 2I
entreat Eu-o'dia and I entreat Syn'tyche to agree in the Lord. 3And I ask you also, true
yokefellow, help these women, for they have labored side by side with me in the
gospel together with Clement and the rest of my fellow workers, whose names are
in the book of life. 4Rejoice
in the Lord always; again I will say, Rejoice. 5Let all men know your
forbearance. The Lord is at hand. 6Have no anxiety about anything, but in everything by prayer
and supplication with thanksgiving let your requests be made known to
God. 7And the
peace of God, which passes all understanding, will keep your hearts and your
minds in Christ Jesus. 8Finally,
brethren, whatever is true, whatever is honorable, whatever is just, whatever
is pure, whatever is lovely, whatever is gracious, if there is any excellence,
if there is anything worthy of praise, think about these things. 9What you have learned and
received and heard and seen in me, do; and the God of peace will be with
you. 10 I rejoice in
the Lord greatly that now at length you have revived your concern for me; you
were indeed concerned for me, but you had no opportunity. 11Not that I complain of want;
for I have learned, in whatever state I am, to be content. 12I know how to be abased, and I
know how to abound; in any and all circumstances I have learned the secret of
facing plenty and hunger, abundance and want. 13I can do all things in him who strengthens me. 14Yet it was kind of you to
share my trouble. 15And
you Philippians yourselves know that in the beginning of the gospel, when I
left Macedo'nia, no church entered into partnership with me in giving and
receiving except you only; 16for
even in Thessaloni'ca you sent me help once and again. 17Not that I seek the gift; but
I seek the fruit which increases to your credit. 18I have received full payment,
and more; I am filled, having received from Epaphrodi'tus the gifts you sent, a
fragrant offering, a sacrifice acceptable and pleasing to God. 19And my God will supply every
need of yours according to his riches in glory in Christ Jesus. 20To our God and Father be glory
for ever and ever. Amen. 21Greet
every saint in Christ Jesus. The brethren who are with me greet you. 22All the saints greet you,
especially those of Caesar's household. 23The grace of the Lord Jesus Christ be with your spirit.
See also:
Binitarianism
and Trinitarianism (No. 076)
Binitarian
and Trinitarian Misrepresentation of the Early Theology of the Godhead (No.
127B)
http://www.ccg.org/weblibs/2014-messages/SM_01_18_14.html.
*****
Bullinger’s Notes on Philippians
Chapter 1
Verse 1
Timotheus. See 2 Corinthians 1:1.
servants. App-190.
Jesus Christ. App-98.
saints. See Acts 9:13.
bishops. Greek episkopos. See Acts 20:28.
deacons. App-190. The
only place where these officers are mentioned together.
unto = to.
from. App-104,
God. App-98.
Father. App-98.
Lord. App-98.
thank. See Acts 27:35.
upon. App-104.
prayer. App-134.
request. Same as "prayer",
above.
with. App-104.
in. Greek. eis App-104.
gospel. App-140.
Being
confident.
Literally Trusting. App-150.
begun. Greek enarchomai.
Only here and Galatians 1:3, Galatians 1:3
perform =
complete. Greek epiteleo, App-125. See Luke 13:00,
meet = just, or
right. App-191.
me. Emph.
of. App-104.
because. App-104. Philippians 1:2.
defence. Greek. apologia.
See Acts 22:1.
confirmation. Greek. bebaiosis. Only
here and Hebrews 6:16.
A legal term for a guarantee. So used in the Papyri
partakers, &c. =
fellow-partakers with me of grace.
partakers.
Greek. sunkoinonos.
See Romans 11:17.
grace. App-184. A
bond which unites all who receive it.
record = witness.
Compare Romans 1:9.
greatly . . .
long.
Greek. epipotheo. Seo Romans 1:11.
bowels. Greek. epianchna. See 2 Corinthians 6:12.
Jesus Christ. The texts read
Christ Jesus.
pray. App-134.
that. Greek. hina. Generally
denoting a purpose, but here only the subject of the prayer.
love. App-136.
knowledge. App-132.
judgment. App-177.
That ye may, &c. =
To (App-104.) your proving, or trying.
are excellent = differ.
We are to test the things, and having found them to differ, most not join them
together, but rightly divide them (2 Timothy 2:15).
sincere. Greek. eilikrines. Only
here and 2 Peter 3:1.
Compare 1 Corinthians 5:8.
without
offence. Greek. aproskopos. See Acts 24:16.
till. App-104.
day of Christ. The some
expression in Philippians 2:16.
Compare Philippians 1:6 and 1 Corinthians 1:8; 1 Corinthians 5:5., 2 Corinthians 1:14. 2 Thessalonians 2:2,
where see note.
Christ. App-98.
Being filled = Having
been filled. App-125.7.
righteousness. App-191.3.
by. App-104. Philippians 1:1
glory. See p. 1511.
would, &c. = wish
(App-102.) you.
understand. App-132.
things, &c. =
things with reference to (App-104.) me.
fallen out. Literally
comp.
furtherance. Greek. prokope. Here, Philippians 1:25,
and 1 Timothy 4:15.
Compare Romans 13:12.
my bonds, &c.
= "my bonds
in relation to Christ"; i.e. that my being a prisoner is not
on account of any crime, but solely for preaching the gospel.
are = have
become.
manifest. See App-106.
palace. Greek. praitorion. Compare Matthew 27:27,
but Bishop Lightfoot gives good reasons why it could not at Rome be used of the
palace, but must refer to the Praetorian guard. This accords with Acts 28:30.
in all, &c. = to
all the rest (App-124), i.e. to the civilian population.
many = the
majority.
waxing
confident =
having become confident. See Philippians 1:6; "in the Lord" belongs
to "confident", not to "brethren". Compare Philippians 2:24. Romans 14:14. Galatians 1:5, Galatians 1:10. 2 Thessalonians 3:4.
word. App-121. The
texts add "of
God".
without fear. See 1 Corinthians 16:10.
Some. App-124.
preach. App-121.
of = through,
App-104. Philippians 1:2.
also, &c. of
good will also,
good will. Greek. eritheia, See Romans 2:8.
preach. App-121.
of. App-104.
contention. Greek. eritheia.
See Romans 2:8.
not. App-105.
sincerely = of pure
motive. Greek. hagnos. Only here.
supposing = thinking.
Only here, and James 1:7.
add . . . to. Greek epiphero. See Acts 19:12,
but the texts read "raise" (App-178.)
affliction. Greek. thlipsis. See Acts 7:10.
knowing. App-132.
for. App-104.
notwithstanding = except.
Greek. plen. There is an ellipsis here. ""What shall we say then? Nothing,
except that. "See App-6, Affirmation.
pretence. See John 15:22.
therein = -in
(App-104.) this. No personal consideration prevented his rejoicing.
turn = turn
out. See Luke 21:13.
to my = to my
for (App-104.)
through. App-104. Philippians 1:1.
supply. Greek. epichoregia, See Ephesians 4:16.
Spirit. App-101.
Compare Romans 8:9. It
was this that enabled Paul to suffer no personal considerations to weigh with
him. He had the mind of Christ. Compare Philippians 2:5. 1 Corinthians 2:16.
According to. App-104.
earnest
expectation.
See Romans 8:19.
nothing. Greek. oudeis.
ashamed. See 2 Corinthians 10:8.
boldness. Greek. parrhesia. See John 7:4.
me. Emph.
live. Compare App-170. gain. Greek. kerdos. Here, Philippians 3:7. Titus 1:11.
Not to Paul, but to Christ, as is clear from Philippians 1:20.
To Paul, life and death were of no account so long as the cause of Christ was
advanced. His bonds had furthered the gospel, what might not his death do? Compare Philippians 2:17. 2 Corinthians 7:3.
if. App-118.
I live. Literally, to
live (is my lot),
this. i.e. gain
to Christ.
fruit, &c. i.e.
the result of my work,
wot = declare.
Greek. gnorizo. Occ, twenty-four times. In classical Greek. to
know or to make known, but in N.T. elsewhere translated make known, certify,
declare, &c. See Philippians 4:6.
His will was surrendered to God, so he made no choice as to life or death for
himself, but there was something he earnestly desired, which he states in the
next verse.
am in a strait = am being
pressed. Greek. sunecho. See Acts 7:57. Acts 18:5.
betwixt = out of.
App-104. While ek occurs 857 times, it is only
translated "betwixt" here,
and "between" in John 3:25,
where the meaning is that the question arose from John"s
disciples. In all other places ek is translated
"of", out of", "from", &o., but in every case the
context shows the idea conveyed is one of these two latter. Compare notes
on Matthew 27:7. John 12:3. Acts 19:25,
two = the two,
i.e. living and dying.
a desire = the
desire. Greek. epithumia. Translated "lust"
thirty-one times; "concupiscence" thrice, and
"desire", thrice. Compare Luke 22:15. 1 Thessalonians 2:17.
to depart = for
(App-104).
the return (Greek. analuo. Verb
only here and Luke 12:36;
the noun 2 Timothy 4:6.
The verb frequently translates "return" in
Apocrypha; also in class, Greek. = to unloose, as of a ship
weighing anchor). far better. All the texts read "for it is very for
better". Than what? Clearly, than either of the two above. Therefore it
cannot mean "death": but some event by which alone Paul could be with
Christ, either the calling on high (see on Philippians 3:11)
or the resurrection from the dead. or being caught up alive of 1 Thessalonians 4:16, 1 Thessalonians 4:17
abide. Greek epimeno. See Acts 10:48.
for = on
account of. App-104. Philippians 1:2.
having this
confidence =
being confident of this, as in Philippians 1:6.
abide. Greek. meno, See
p. 1511
continue with. Greek sumparameno. Only
here, but the texts read parameno. See 1 Corinthians 16:6.
Figure of speech Hendiadys. App-6.
Joy. Compare Romans 15:13.
faith = the
faith. App-150.:1.
rejoicing. Greek. kauchema, See Romans 4:2.
fore = in
App-104, to. App-104.
let, &c. =
exercise your citizenship, or behave as citizens. Greek. politeuomai. Elsewhere
only in Acts 23:1. See
also 2 Macc. 6.1; 11,
25. In all cases it means to live according to certain rules and obligations,
e.g. as a Jew, "according to the law and customs". Here, those
of heavenly citizenship (Compare Philippians 3:20).
as it becometh = worthily
of. see. App-133.
of your affairs = the
things concerning (App-104.) you
stand fast. Greek. steko .
See 1 Corinthians 16:13.
spirit. App-101.
mind. App-110. Philippians 1:3.
striving
together.
Greek. sunathleo. Only here and Philippians 4:3.
Compare 2 Timothy 2:5.
the faith, i.e. the
substance of things believed.
nothing. Adouble
negative. Greek. me medeis. App-105.
terrified. Greek. pturoinai. Only here.
by. App-104.
evident token. Greek. endeixis. See Romans 3:25.
perdition =
destruction. See John 17:12,
salvation. See Philippians 1:19.
Compare Hebrews 11:7.
is given = was
granted. App-184.
in the behalf
of.
App-104.
believe on. App-150.
also, &c. = to
suffer for (App-104.) His sake also. Compare Acts 9:16.
conflict. Greek. agon. Here, Colossians 2:1. 1 Thessalonians 2:2. 1 Timothy 6:12. 2 Timothy 4:7. Hebrews 12:1.
ye saw. See Acts 16:19-24. 1 Thessalonians 2:2.
Chapter 2
Verse 1
If. App-118.
consolation. Greek. paraklesis. See Luke 6:24. See
App-134.
Christ. App-98.
comfort. Greek.
stimulating force, incentive. Greek. paramuthion. Only here.
Compare 1 Corinthians 14:8. John 11:19,
Spirit. App-101. There
is no article, and the whole context is an exhortation to being of one mind.
Compare Philippians 1:27.
bowels. See Philippians 1:8.
mercies. Greek. oiktirmos. See Romans 12:1.
Verse 2
Fulfil =
Complete. App-125.
that = in order
that. Greek. hina.
be likeminded = mind, or
think the same thing. Greek. phroneo.
of one accord. Greek. sumpsuchos.
Only here.
of one mind = minding
(Greek. phroneo, as above) the one thing.
Verse 3
nothing. Greek medeis.
through =
according to. App-104.
strife. Greek. eritheia.
See Philippians 1:16.
vainglory. Greek. kenodoxia. Only
here.
in = by. No
preposition. Dative case.
lowliness of
mind.
Greek. tapeinophrosune. See Acts 20:19.
let each, &c. =
reckoning one another.
better. Greek. huperecho, See Romans 13:1.
Verse 4
Look. Greek. slopeo. See Luke 11:35.
every man = each
one.
also, &c. = on
the things of others also.
others. App-124.
Verse 5
Let, &c.
Literally Mind, or think, this. Greek. phroneo, as in Philippians 2:2.
you =
yourselves, i, e, your hearts.
also, &c. =
in Christ Jesus also.
Christ Jesus. App-98.
Verse 6
being =
subsisting, or being essentially. Greek. huparcho. See Luke 9:48
form = the
essential form, including all the qualities which can be made visible to the
eye. Greek. morphe. Only here, Philippians 2:7,
and Mark 16:12.
God. App-98.
thought =
reckoned. Some word as "esteem", Philippians 2:3.
robbery = an act
of robbery, or usurpation.
to be equal = the
being on an equality.
Verse 7
made Himself
of no reputation =
emptied Himself. Greek. kenoo. See Romans 4:14.
Of what He divested Himself is not stated, but Geo. Herbert"s words, "He laid his glory
by", i.e. the outward attributes of Deity, well suggest the
meaning here. "It is assumed by some that when taking the form of a
bondservant, He not only divested Himself of His Divine powers, but became as
His fellows, and limited Himself (or was limited) to the
knowledge and "mental status" of the age in which He lived. In
support of this Luke 2:52 and Mark 13:32 are
adduced, but neither affords any warrant whatever for such assumption. The
Lord"s wisdom and knowledge were astonishing to the Rabbis (Luke 2:37). He
came only to accomplish the work the Father gave Him to do (John 17:4), so
He only spoke the words the Father gave Him (John 3:34; John 7:16; John 8:28; John 12:49, John 12:50; John 14:10, John 14:24; John 17:8, John 17:14).
His perfect obedience (as far as death, Philippians 2:8)
was shown in that He did and said only what was appointed Him to do and say,
not His own will, but the will of Him that sent Him (Hebrews 10:5-7).
and took, &c. =
having taken.
was made. Literally
becoming.
likeness Greek. homoioma.
See Romans 1:23.
Verse 8
fashion. Greek. schema.
Only here and 1 Corinthians 7:31.
The noun morphe; Occurs thrice and is used only of the Lord; here
(verses: Philippians 2:6, Philippians 2:7),
and Mark 16:12, schema Occurs
only here and 1 Corinthians 7:31,
as above. For their compounds see the Notes.
humbled. Greek. tapeinoo. See 2 Corinthians 11:7.
and became. Literally
becoming.
obedient. Greek. huperkoos. See Acts 7:39.
unto = as far
as,
cross. That death,
the shame of which made it such a stumbling-block to the Jews. Compare Hebrews 12:2.
The seven successive steps of the Lord"s humiliation illustrate the Figure
of speech Catabasis. App-6. The seven steps upward in His
glorification are given in verses: Philippians 2:9-11.
Verse 9
hath. Omit.
highly exalted. Greek. huperupsoo. Only
here. Compare John 12:32.
given = gave.
App-184. The texts read the.
Verse 10
at = in.
App-104.
Jesus. App-98.
bow. Greek. kampto. See Romans 11:4.
Compare Isaiah 45:23, Romans 14:11.
in heaven. Greek. epouranios. S. Ephesians 3:10.
in earth. Greek. epigeios.
See 1 Corinthians 15:40 (terrestrial).
under the
earth.
Greek. katachthonios. Only here. Compare Proverbs 15:24,
These are the dead who shall yet be reused to give glory to Him, Compare Revelation 5:13;
and the angels and demons of the abyss. Luke 8:31. Revelation 9:11.
And see Psa 148.
Verse 11
Jesus Christ. App-98.
Lord. App-98.
to. App-104.
Father. App-98.
Verse 12
presence. Greek. paroesia. This
and Philippians 1:26 (coming)
are the only one. of parousia in the epistles written from
Paul"s prison at Rome. See Matthew 24:3.
absence. Greek. apousia.
Only here.
fear and
trembling.
See 1 Corinthians 2:3.
Verse 13
worketh. Greek. energeo. Not
the same as "work
out" (Philippians 2:12), katergazomai (see Ephesians 6:13).
will. App-102.
do = work.
Greek. energeo.
good pleasure. Greek. eudokia.
See Romans 10:1.
Verse 14
murmurings. Greek. gongusmos. See Acts 6:1.
Verse 15
be. Literally
become.
blameless. Greek. amemptos. Only
here; Philippians 3:6. Luke 1:6. 1 Thessalonians 3:13. Hebrews 8:7.
harmless. Greek. akeraios. See Romans 16:19
sons. App-108.
without
rebuke. Greek. amometos. Only
here and 2 Peter 3:14,
but the texts read amomos (as Ephesians 1:4),
Both words are akin to amemptos.
crooked. Greek., skolios.
See Acts 2:40.
perverse. See Acts 13:8.
nation =
generation.
shine = appear.
App-106.
lights. App-130.
world. App-129.
Compare Matthew 5:14.
Verse 16
Holding forth. Greek. epecho. See Acts 3:5,
word. App-121.
life, App-170.
that I may, &c. = for
(App-104) rejoicing to me. Compare 1 Thessalonians 2:19, 1 Thessalonians 2:20.
in vain. Greek. eis
kenon, See Galatians 4:11.
Verse 17
and if = even if
(App-118)
offered = poured
out (as a drink offering). Greek. spendomai. Only here and a
Tim Philippians 4:6.
service. App-190.
faith. App-150.
Verse 18
For the same, &c. =
In respect to the same thing do ye also joy.
Verse 19
trust = hope.
Greek. elpizo.
send. App-174.
shortly = quickly.
unto = to,
be, &c.
Greek. eupsucheo. Only here,
know. App-132.
your state = the
things concerning (App-104.) you.
Verse 20
no man = no one.
Greek. oudeis.
likeminded = of equal
mind. Greek. isopsuchos. Only here.
naturally. Greek. gnesios. Only
here. Compare Philippians 4:3. 1 Timothy 1:2.
Verse 22
proof. Greek. dokime. See Romans 5:4.
hath. Omit.
served. App-190.
with. App-104.
gospel. App-140.
Verse 23
hope. As
trust, Philippians 2:19.
presently =
forthwith.
see. Greek. apeidon, used
as aorist of aphorao. App-133.
how . . . me = the
things concerning me, as verses: Philippians 19:20.
Verse 25
supposed. Same word
in Philippians 2:3 (esteem)
and Philippians 2:6 (thought).
Epaphroditus, See Philippians 4:18.
companion in
labour.
Greek. sunergos, fellowlabourer, I as Philippians 4:3;
&c.
fellowsoldier. Greek.
sustratiotes. Only here and Phm. Philippians 1:2.
messenger = apostle.
App-189.
he that
ministered =
minister. App-190.
wants. See Philippians 4:16 (necessity), Philippians 4:19 (need).
Verse 26
longed = was
longing, On epipotheo, as Philippians 1:8.
full of
heaviness.
Greek. ademoneo, Only here; Matthew 26:37. Mark 14:33.
Verse 27
nigh, Greek. paraplesion. Only
here.
lest = in order
that (Greek. hina) not (App-105).
upon. App-104.
Verse 28
carefully =
diligently. see. App-133.
less sorrowful = more
free from grief. Greek. alupoteros. Only
here.
Verse 29
in reputation = as
honourable. or esteemed. Greek. entirnos. Here, Luke 7:2; Luke 14:8. 1 Peter 2:4, 1 Peter 2:6,
Verse 30
for. App-104. Philippians 2:2.
was = drew.
not regarding =
disregarding. Greek. parabouleuomai, The texts read paraboleuomai, to
expose to danger.
to = that
(Greek. hina) he might.
supply = fill up.
Greek. anapleroo. See 1 Corinthians 14:16.
Compare App-125.
service, App-190.
toward. App-104.
Paul"s joy at their kind ministration lacked one thing, their personal
presence. This Epaphroditus, their messenger, supplied.
Chapter 3
Verse 1
in. App-104.
Lord. App-98.
not. App-105.
grievous = irksome.
Greek. oknneros. See Romans 12:11.
safe. Greek. asphales. See Acts 21:34.
Verse 2
Beware. App-133.
evil, App-128.
concision. Greek. katatome. Only
here. The verb katatemno Occurs in the Septuagint of heathen
mutilations. Leviticus 21:5. 1 Kings 18:28.
Paul regards the circumcision of the Judaizers as a mere ordinance, no better than
a heathen one. Compare Romans 2:26-29. 1 Corinthians 7:19, Galatians 1:5, Galatians 1:6; Galatians 6:15.
Verse 3
the
circumcision.
i.e. the true circumcision. Greek. peritome. Note the Paronomasia (App-6) Katatome, peritome.
worship. App-137 and
App-190.
God. App-98. All
the texts have Theou., instead of Theo, making
it dependent upon pneumati, and reading, "worship by the
spirit of God", i.e. the new nature. App-101. Compare Romans 8:9.
and rejoice =
rejoicing, or glorying.
Christ Jesus. App-98.
have, &c. = not
(App-105) trusting (App-150.)
Verse 4
I might, &c. =
having myself confidence (App-150.) in the flesh also. Here Paul takes the
Judaizers on their own ground.
If. App-118.
any other man = any
(App-123.) other (App-124.)
that . . .
trust.
Literally to have confidence.
trust. App-150.
Verse 5
Circumcised = In
circumcision, as in Philippians 3:3.
of. App-104.
stock. Greek. genos. 1 Corinthians 12:10 (kind). Galatians 1:1, Galatians 1:14 (nation).
the Hebrews. Omit "the".
He refers to his parents, both Hebrews.
as touching =
according to. App-104.
Pharisee. App-120.
Verse 6
Concerning, touching.
App-104.
church. App-186.
righteousness. App-191.
blameless = found
blameless, i.e. before men. Compare Acts 24:20.
Verse 7
gain. Greek. kerdos. See Philippians 1:21.
Note the seven gains in verses: Philippians 3:5, Philippians 3:6
counted. Same as "esteem", Philippians 2:3.
loss. Greek. zemia.
See Acts 27:10.
for. App-104. Philippians 3:2.
Christ. App-98.
Verse 8
excellency =
excelling. Greek. huperecho. See Philippians 2:3.
knowledge. App-132.
Lord. App-98.
suffered, &c.
Greek. zemioo. See 1 Corinthians 3:15.
be dung = to be
dung. Greek. skubalon. Only here.
that = in order
that. Greek. hina.
win =
gain. kerdaino. Occurs sixteen times, translated gain except here,
and 1 Peter 3:1.
First occurance: Matthew 16:26.
Verse 9
mine own, &c. = any
. . . of mine.
through. App-104. Philippians 3:1.
the faith of
Christ = Christ"s
faith. See Hebrews 12:2.
faith. App-150.
Verse 10
know. App-132.
power. App-172.
resurrection. App-178.
sufferings. Compare 2 Corinthians 1:5-7. 1 Peter 4:13.
being made
conformable. Greek. summorphoomai.
Only here. See Philippians 3:21.
unto = to.
Verse 11
If. App-118.
by any means. As Acts 27:12.
attain. Greek. katantao.
See Acts 16:1.
unto. App-104.
resurrection =
out-resurrection. App-178. Only here.
of the dead. All the texts
read, "the
one from (Greek. ek) the dead", making the
expression emphatic. App-189. The term resurrection of the dead (anastasis
nekron) is of frequent occurrence (Matthew 22:31. Acts 17:32; Acts 23:6. 1 Corinthians 15:12, 1 Corinthians 15:13, 1 Corinthians 15:21, 1 Corinthians 15:42. Hebrews 6:2,
&c.), and includes the resurrection to life, of the just, and the
resurrection to judgment, of the unjust (John 5:29. Acts 24:15. Daniel 12:2).
Resurrection from the dead (ek nekron) implies
the resurrection of some, the former of these two classes, the
others being left behind. See Luke 20:35. Acts 4:2. Paul
had no doubt of attaining to this, as may he seen from 1 Thessalonians 4:15-17,
written some ten years before. The exanastasis must therefore
mean a further selection of some before the anastasis of 1 Thessalonians 4:14,
and Paul was not yet sure of attaining to this. Perhaps he had the assurance
when he wrote 2 Timothy 4:7.
It is noteworthy that there is no reference to any living ones being caught up,
or any parousia of the Lord here, as in 1 Thessalonians 4:15, 1 Thessalonians 4:16,
Verse 12
as though = that.
had. Omit.
attained =
received.
perfect =
perfected. App-125.
follow after. Same as Philippians 3:6 (persecuting),
and Philippians 3:14 (press).
apprehend. Greek. katalambano. See John 1:5. Ephesians 3:18,
The Greek adds "also",
also, Read after "apprehended".
am = was.
of = by.
App-104.
Verse 13
not. Many texts
read "not
yet".
reaching forth. Greek. epekteinomai. Only
here.
Verse 14
press. Same as "follow after", Philippians 3:12.
toward App-104.
mark. Greek. skopos.
Only here.
for. App-104., but
the texts rend eis (App-104.),
prize. Greek. brabeion. Only
here and 1 Corinthians 9:24.
high calling = the
calling above, or on high (Greek. ano, see John 8:23). No
shout, or voice of archangel or trampet here, as in 1 Thessalonians 4:16.
Verse 15
perfect. App-126.
be thus minded = have
this in mind. Greek. phroneo, as in verses: Philippians 16:19.
be . . .
minded.
Same word.
otherwise. Greek. heteros.
Only used thus here. Compare App-124.
reveal. App-106.
even = also.
Verse 16
whereto = to
(App-104.) which (point).
attained. = come,
as Matthew 12:28.
rule. Greek. kanon.
See 2 Corinthians 10:13,
but the texts omit "rule", &c.
Verse 17
be. Literally
become.
followers
together. Lit
fellow-imitators. Greek. summimetes, Only here.
mark. Greek. skopeo. See Luke 11:35.
ensample. Greek. typos,
pattern.
Verse 18
Philippians 3:18-19 = These
verses form a Parembole, App-6.
Verse 19
end. Compare Romans 6:21. 2 Corinthians 11:15. Hebrews 6:8.
destruction. Same as "perdition", Philippians 1:28.
god. App-98.
belly. Compare Romans 16:18,
earthly. See Philippians 2:10.
Verse 20
conversation. Greek. politeuma,
Only here in N.T. It sec, in the Septuagint and in 2 Macc. 12.7. The
seat of the government of which we are citizens (Greek. polites), and
of which we have both rights and responsibilities. Compare the verb, Philippians 1:27.
is = exists
even now. Greek. huparcho. See Luke 9:48.
heaven = heavens.
See Matthew 6:9, Matthew 6:10.
whence = which,
singular, referring to politeuma.
also. To
follow "Saviour".
look for = eagerly
wait for. Greek. apekdechomai. See Romans 8:19.
Jesus Christ. App-98.
Verse 21
change =
transform, or change the fashion of. Greek. meta schematizo. See 1 Corinthians 4:6.
vile body = body of
humiliation (Greek. tapeinosis. See Acts 8:33).
that it may
be, The
texts omit.
fashioned like = (to be)
conformed. Greek. summorphos. See Romans 8:29,
Compare Philippians 3:10 above.
Notice the use of and contrast between schema, fashion, in metaschematizo, and morphe, form,
in summorphos, and Compare Philippians 2:8.
His glorious
body,
the body of His glory. according to. App-104.
working. Greek. energeia. See Ephesians 1:19.
whereby He is
able =
of His ability.
subdue = subject.
Compare 1 Corinthians 15:27, 1 Corinthians 15:28.
Chapter 4
Verse 1
dearly
beloved. App-135.
longed for. Greek. epipothetos. Only
here. Compare Philippians 1:8. Romans 1:11.
my joy and
crown.
Compare 1 Thessalonians 2:19, 1 Thessalonians 2:20.
stand fast. Compare Philippians 1:27,
Lord. App-98.
Verse 2
beseech. App-134.
Euodias. This should be
Euodia (feminine)
be of the same
mind.
Lit, mind (Greek. phroneo, as in Philippians 2:2)
the same thing.
Verse 3
entreat = ask.
App-134.
true. Greek. gnesios. See 2 Corinthians 8:8.
yokefellow. Greek. suzugos.
Only here. It is unknown who was intended.
which = since
they.
laboured with. Greek. sunathleo. See Philippians 1:27.
gospel. App-140.
other = the rest
of. App-124. This may refer to Euodia and Syntyche.
fellowlabourers. Greek. sunergos. See 1 Corinthians 3:9,
book of life. See Revelation 3:5; Revelation 13:8; Revelation 20:15, Revelation 22:19,
and Compare Philippians 21:27.
Verse 5
moderation =
forbearance. Greek. epiekes: adjective only here; 1 Timothy 3:3. Titus 3:2. James 3:17. 1 Peter 2:18.
unto = to,
Verse 6
careful = anxious.
First occurance: Matthew 6:25,
nothing. Greek. medeis
prayer. supplication.
App-134.:3
requests. App-134.
made known. Greek. gnorizo,
See Philippians 1:22.
God. App-98.
Verse 7
which passeth =
surpassing. Greek. huperecho. Compare Philippians 3:8,
See Romans 13:1.
Compare Ephesians 3:20.
all
understanding =
every mind, or thought (Greek. nous),
keep =
garrison. Greek. phronreo. See on 2 Corinthians 11:32,
Occurs: Galatians 1:3, Galatians 1:23, 1 Peter 1:5.
minds =
thoughts. Greek. noema, See 2 Corinthians 2:11.
Verse 8
honest =
honourable, venerable,
grave. Greek. semnos. Here, 1 Timothy 3:8, 1 Timothy 3:11. Titus 2:2.
pure, Greek. hagnos.
See 2 Corinthians 7:11.
lovely. Greek. prosphiles. Only
here.
of good report. Gp. euphemos. Only
here.
any. A1. Philippians 123:3,
virtue, Greek. arete. Only here, 1 Peter 2:9. 2 Peter 1:3, 2 Peter 1:5.
think on = take
account of. Greek. logizomai, as Romans 4:3,
&c.
Verse 9
have. Omit,
seen = saw.
App-133.,
Verse 10
This
verse illustrates the Figure of speech Epitherapeia (Qualification),
App-6.
greatly. Greek. megalos. Only
here.
care =
thinking. Greek. phroneo, as in Philippians 4:2.
of = on
behalf of. App-104.
hath
flourished again.
Literally ye revived (Greek. anathalls, Only here),
wherein = on
(App-104.) which.
also careful =
mindful (Greek. phroneo, as above) also.
lacked
opportunity.
Greek. akaireomai. Only here.
Verse 11
in respect of. App-104.
want. Greek husteresis. Only
here and Mark 12:44.
have. Omit,
content. Greek. autarkes Only
here. Compare 1 Timothy 6:6
Verse 12
be abased. See Philippians 2:8,
and 2 Corinthians 11:7.
every where = in
(App-104.) every (place),
am instructed. Literally
have been initiated into the secret. Gr mueo, to initiate,
whence is derived musterion,
Verse 13
can do = am
strong for. Greek. ischuo Compare App-172.
Christ. App-98. but
the texts read "Him".
strengtheneth, Greek. endunamoo,
See Acts 9:22,
Verse 14
that ye did
communicate with =
having led fellowship with. Greek. sunkoinoneo. See Eph.
affliction. See Philippians 1:16.
Verse 15
ye, &c. = ye
also, O Philippians, know.
no. Greek. oudeis.
church. App-186.
communicated, Greek. koinomeo.
See Romans 12:13.
as concerning = for
(App-104) taking account (App-121.)
giving. Greek. dosis.
Only here, and James 1:17.
receiving. Greek. lepsis.
Only here,
but = except
Greek. ei me
Verse 16
even, &c =
in Thessalonica also.
again. Literally
twice. Greek. dis. Compare 1 Thessalonians 2:18.
Verse 17
because = that.
desire = seek.
Greek. epizeteoi. First occ, Matthew 6:32
a = the.
fruit = the
fruit.
that may
abound =
increasing.
account. Greek. logos App-121.,
Verse 18
have. Greek. apecho.
See Matthew 6:2.
am full = have
been filled. App-125.7.
from Same
as "of",
above.
odour. Greek. osme.
See 2 Corinthians 2:14.
sweet smell. Greek. euodia.
See 2 Corinthians 2:15.
wellpleasing. Greek. euareetos.
See Romans 12:1.
Verse 19
supply. App-125.,
as in Philippians 4:18.
by = in
(Greek. en).
Verse 20
Father. App-98.
for ever and
ever.
App-151.
Verse 21
saint. See Acts 9:13.
greet = salute.
Verse 22
chiefly =
specially.
household. Literally
house. Greek. oikia.
Verse 23
Jesus Christ. App-98.
you all. All the texts
read "your
spirit". App-101., as in Galatians 6:18.
Amen. Most texts
omit.