A. Paul’s greeting to the Philippian Christians, and
his prayer for them.
1. (1-2) Address and initial greeting.
Paul and Timothy,
bondservants of Jesus Christ, To all the saints in Christ Jesus who are in
Philippi, with the bishops and deacons: Grace to you and peace from God our
Father and the Lord Jesus Christ.
a. Paul and Timothy: The Apostle Paul wrote this letter to his close friends, the
Christians in Philippi, from his Roman house arrest described at the end of
Acts (Acts 28:30-31) as he waited for his court appearance before Caesar
(around the year a.d. 61).
b. To all the saints in Christ Jesus who are in Philippi:
The church in Philippi was founded by Paul some
eleven years before this letter, on his second missionary journey (Acts
16:11-40). This was the first church established on the continent of Europe.
c. To all:
Paul addressed the letter to three groups.
·
To all the saints in Christ Jesus: This means
all the Christians in Philippi. All Christians are saints, but only in Christ Jesus.
·
To the bishops:
In a general sense, this meant those with
leadership responsibilities. The ancient Greek word means overseers and was used to describe general leadership before
it came to describe a specific office
recognized by some Christian traditions.
·
To the deacons:
Those who had recognized positions of service.
d. Grace to you and peace: Paul gave his familiar greeting of grace and peace,
recognizing that these come to us only from God our Father and through the Son.
2. (3-6) Paul gives thanks for the Philippian
Christians.
I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ;
a. I thank my God upon every remembrance of you:
When Paul remembered all the Philippians did for
him, he was extremely thankful. He was naturally grateful to the Philippians,
but more so to God
who had worked such kindness through the Philippians.
i. The Philippians were extremely giving towards Paul,
both when he was with them (Acts 16:15, 16:32-34) and when he was apart from
them (2 Corinthians 8:1-7, 9:1-4, and 11:9).
b. Making request for you all: Paul prayed for the Philippians and he did so with joy. This was one way Paul felt he could repay the
Philippians for all they did for him.
i. One might simply say that when Paul prayed for the
Philippians he became happy. It is remarkable to see that Paul’s first
reference to his own feelings or frame of mind in this letter is that of joy
– though he wrote from prison and a possible soon execution.
ii.
“It is a glorious revelation of how life in fellowship with Christ triumphs
over all adverse circumstances. The triumph, moreover, is not that of stoical
indifference. It is rather the recognition of the fact that all apparently
adverse conditions are made allies of the soul and ministers of victory, under
the dominion of the Lord.” (Morgan)
iii. “This is Paul’s great singing letter. It
was at Philippi that he had sung in prison at midnight, in the company of
Silas. Now he was again in prison, this time in Rome.” (Morgan)
c. For your fellowship in the gospel: This
was one reason Paul was thankful for the
Philippians. The idea is that the Philippians “partnered” with Paul in his
spreading of the gospel through their friendship and financial support, and
they did so from the first day until now. They didn’t wait to see if Paul was a “winner” before
they supported him. They got behind Paul and his ministry early.
d. He who has begun a good work in you
will complete it until the day of Jesus Christ: When Paul
thought of the beginning of God’s work among the Philippians (from the first
day), it was natural that he also
thought of the day when that work would be complete. Paul also expressed his confidence
in God’s ability to complete that work.
i. It was indeed a good work begun in the Philippians and
in all believers. “The work of grace has its root in the divine goodness of the Father, it
is planted by the self-denying goodness of the Son, and it is daily watered by
the goodness of the Holy Sprit; it springs from good and leads to good, and so
is altogether good.” (Spurgeon)
ii. Because this good work
was begun, Paul was confident of its completion.
God is a worker who completes His works. “Where is there an instance of God’s beginning any
work and leaving it incomplete? Show me for once a world abandoned and thrown
aside half formed; show me a universe cast off from the Great Potter’s wheel,
with the design in outline, the clay half hardened, and the form unshapely from
incompleteness.” (Spurgeon)
iii. This work in
the believer will not be finally complete until the day of Jesus Christ,
which in context has the idea of the second coming of Jesus and our
resurrection with Him. “Holy Scripture does not regard a man as perfect when the soul is
perfected, it regards his body as being a part of himself; and as the body will
not rise again from the grave till the coming of the Lord Jesus, when we shall
be revealed in the perfection of our manhood, even as he will be revealed, that
day of the second coming is set as the day of the finished work which God hath
begun.” (Spurgeon)
3. (7-8) Paul declares his affection for the
Philippians.
Just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. For God is my witness, how greatly I long for you all with the affection of Jesus Christ.
a. It is right for me to think this of you all: Paul’s thankfulness, joy, and desire to pray for the Philippians was right, because they stood beside him in his trials for the gospel, and they received the same grace he did (you all are partakers with me of grace).
b. I have you in my heart: Paul was a man of towering intellect, but he was also a
man of great heart, and the Philippian Christians were in
his heart.
He could even call God as his witness
regarding his deep affection for them.
i. Clarke paraphrased Paul’s idea here: “I call
God to witness that I have the strongest affection for you, and that I love you
with that same kind of tender concern with which Christ loved the world when he
gave himself for it.”
4. (9-11) Paul’s prayer for the Philippians.
And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.
a. This I pray, that your love may abound still more and more:
The Philippians had a lot of love, and they
showed it to Paul. Yet Paul didn’t hesitate to pray that their love would abound still
more and more. It doesn’t matter how
much love for others we have; we can still have more!
i. “That it may be like a river, perpetually fed
with rain and fresh streams so that it continues to swell and increase until it
fills all its banks, and floods the adjacent plains.” (Clarke)
b. That your love may abound still more and more in knowledge
and all discernment: Yet, the love Paul wanted to abound
in the Philippians was not “blind love.” It was love that had knowledge and
all discernment; it was love that
could approve
the things that are excellent.
i. Paul knew the danger of a undiscerning love. He
rebuked the Corinthian church that seemed to glory in their “love” and
“openness” which lacked any sense of knowledge and discernment (1 Corinthians
5:1-7).
c. That you may be sincere and without offense:
When we approve and receive the things that
are excellent, we become sincere
(speaking of inner
righteousness) and without offense (speaking of outer righteousness
that can be seen). Till the day of Christ means that these
things become increasingly evident in our life until Jesus comes.
i. Being sincere is important, but alone it is not
enough. Notorious sinners in the days of Jesus such as tax collectors were
sincere, yet they still needed to repent. As well, being without offense before others is important, but alone it is not
enough. The Pharisees of Jesus’ day were without offense in the opinion of
many. We want God to make us both sincere
and without
offense.
d. Being filled with the fruits of righteousness: The work of becoming sincere and without offense is really God’s work within us. It happens as we are filled with the fruits of righteousness.
i. Bearing fruit is always the result of abiding in
Jesus (John 15:4-6). As we abide in Him, we receive the life and nutrients we
need to naturally bear fruit to the glory and praise of God.
ii. “Every genuine follower of God has his glory
in view by all that he does, says, or intends. He loves to glorify God, and he
glorifies him by showing forth in his conversion the glorious working of the
glorious power of the Lord.” (Clarke)
B. Paul explains his present circumstances.
1. (12-14) Paul’s imprisonment has not hindered the
gospel in any way.
But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.
a. The things which happened to me have actually turned out
for the furtherance of the gospel: Paul here answered a
concern of the Philippians. He wanted them to know that God’s blessing and
power were still with him, even though he was in prison. He was not out of the
will of God, and God’s work still continued.
i. When Paul was with the Philippians, there were
amazing examples of the sovereign power of God, culminating in a divine
jail-break and their vindication before civil magistrates (Acts 16:11-40). We
are not surprised that the Philippians wondered where the power of God was in
Paul’s present imprisonment.
ii. We also know that all this turned out for the
furtherance of the gospel because
during this time he wrote Ephesians, Philippians, and Colossians.
iii. God didn’t waste Paul’s time during the Roman imprisonment.
God never wastes our time, though we may waste it by not sensing God’s purpose
for our lives at the moment.
b. The furtherance of the gospel: Paul doesn’t mention if he was being advanced, because he didn’t care about that and he
assumed that the Philippians didn’t care either. Their common passion was the furtherance of
the gospel, and the gospel continued
to advance.
c. It has become evident to the whole palace guard, and to
all the rest, that my chains are in Christ: The circumstances around Paul’s imprisonment and his manner in the midst of
it made it clear to all observers that he was not just another prisoner, but that
he was an emissary of Jesus Christ. This witness led to the conversion of many,
even some of the palace guard.
i. From this we see that Paul could minister
effectively and bring glory to God in less than ideal circumstances. He didn’t
need everything to be easy and set in order to be fruitful.
d. Having become confident by my chains: Paul’s imprisonment gave the Christians around him -
who were not imprisoned - greater confidence and boldness.
·
They saw that Paul
had joy in the midst of such a trial.
·
They saw that God
would take care of Paul in such
circumstances.
·
They saw that God
could still use Paul even when he was
imprisoned.
2. (15-18) Paul considers the motives of others in
their preaching.
Some indeed preach Christ even from envy and strife, and some also from good will: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.
a. Some indeed preach Christ even from envy and strife: Paul knew that some preached because they wanted to
“surpass” Paul in ministry, and to promote their own name and place above
Paul’s.
i. These people were glad Paul was imprisoned, because they felt this gave them a competitive
edge over him in what they considered to be the contest of preaching the
gospel. They were motivated - at least in part - by a competitive spirit, which
too often is common among preachers.
ii. Paul wasn’t so critical or cynical to believe that every other preacher had bad motives. He knew that some also preached from good will.
b. The former preach Christ from selfish ambition:
Those preaching the gospel out of wrong motives
are infected with selfish ambition,
which makes them serve, but not sincerely.
i. Ambition isn’t necessarily bad; there is
nothing wrong in wanting to be the best we can be for God. But selfish ambition is most concerned about a successful image, instead of striving for true
success before God.
c. Supposing to add affliction to my
chains: Those who preached Christ from the wrong motive
supposed
to add affliction to Paul’s chains. Their competitive hearts didn’t only want to win for
themselves; they also wanted Paul to lose.
i. They wanted Paul to endure the humiliation of having
to admit that others were more effective to him. They didn’t understand that
Paul honestly didn’t care about this, because he did not have a competitive
spirit in ministry.
ii. A.W. Tozer wrote this powerful piece rebuking the
attitude of competition that is common among those in the ministry: “Dear Lord,
I refuse henceforth to compete with any of Thy servants. They have
congregations larger than mine. So be it. I rejoice in their success. They have
greater gifts. Very well. That is not in their power nor in mine. I am humbly
grateful for their greater gifts and my smaller ones. I only pray that I may
use to Thy glory such modest gifts as I possess. I will not compare myself with
any, nor try to build up my self-esteem by noting where I may excel one or
another in Thy holy work. I herewith make a blanket disavowal of all intrinsic
worth. I am but an unprofitable servant. I gladly go to the foot of the cross
and own myself the least of Thy people. If I err in my self judgment and
actually underestimate myself I do not want to know it. I purpose to pray for
others and to rejoice in their prosperity as if it were my own. And indeed it
is my own if it is Thine own, for what is Thine is mine, and while one plants
and another waters it is Thou alone that giveth the increase.” (The Price of
Neglect, 104-105)
d. Only that in every way, whether in pretense or in truth,
Christ is preached; and in this I rejoice, yes, and will rejoice: So, people
preached the gospel more energetically, motivated by Paul’s imprisonment. Some
were motivated in a good way and some were motivated in a bad way; yet
nonetheless they were motivated - and Paul could rejoice in that!
i. Remember that Paul’s concern here was not with the content of the gospel being preached, only with the motives of those who preached. Paul
objected if he thought a false or distorted gospel was preached, even if from
the best of motives (Galatians 1:6-9).
ii. Paul’s attitude went like this: “If you preach the
true gospel, I don’t care what your motives are. If your motives are bad, God
will deal with you - but at least the gospel is preached. But if you preach a
false gospel, I don’t care how good your motives are. You are dangerous and
must stop preaching your false gospel, and good motives don’t excuse your false
message.”
iii. If Paul’s imprisonment could not hinder the
gospel, neither could the wrong motives of some. God’s work was still getting
done, and that was cause for rejoicing.
3. (19-20) Paul’s confidence in his present
circumstances.
For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.
a. I know that this will turn out for
my deliverance: Paul knew
that the Lord was in control of all events, even though his imprisonment and
impending trial before Caesar Nero made the situation look pretty dark.
b. Through your prayer: Paul was so confident because he knew that the
Philippians prayed for him. His deliverance in the present situation was
connected to the prayer of the
Philippians.
i. We can hypothetically say that if the Philippians didn’t pray for Paul, then God’s
deliverance for Paul would be hindered. It certainly seems that Paul thought
this way, and it shows what a serious matter prayer is.
c. Through your prayer and the supply
of the Spirit of Jesus Christ: However,
it was not the prayer of the Philippians in and of itself that would meet
Paul’s need. It was the supply of the Spirit of Jesus Christ that came to Paul through the prayer of the Philippians. Paul’s
needs were met by the Spirit of God, but that provision to Paul was brought
about by the prayers of the Philippians.
d. My earnest expectation and hope: These are words of faith. Paul mightily trusted God here,
and Paul first trusted God that in nothing I shall be ashamed. He believed that God would not cause him to be ashamed
or that God would not turn against him in the matter.
i. Though he was in prison and awaiting trial before
Caesar, Paul had the confidence that he was in the center of God’s will. He
knew God was not punishing him through the adversity he experienced at the
time.
e. Christ will be magnified in my body, whether by life or by
death: Paul also had this trust, and admitted to the Philippians that he might not be released from
this present imprisonment, but it might instead result in his martyrdom.
i. Paul lived his life not to preserve and promote
himself, but to glorify Jesus Christ. If Jesus should one day decide that Paul
could best glorify Him through laying down his life, the Paul would be well
pleased by the opportunity.
ii. Even so, this must have hit hard on the Philippians
who saw God do so many remarkable miracles of deliverance in Paul’s life among
them in Philippi (Acts 16:11:40). It would have been easy for the Philippians
to associate God’s glory only with being delivered from your problems, not in being delivered in the midst of your problems.
iii. It is easy for us to dictate to God how He can and cannot glorify Himself in
our lives. Paul wisely left all that up to God.
4. (21-26) Paul’s lack of fear regarding death and how
it affected his outlook on ministry.
For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more needful for you. And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.
a. For to me, to live is Christ, and to die is gain: Paul knew that death was not a defeat to the Christian. It is merely a
graduation to glory, a net gain for the
Christian.
i. Paul’s death at the time would be a gain in two senses.
·
First, his death
for the cause of Christ would glorify Jesus, and that was gain.
·
Second, to be in
the immediate presence of the Lord was gain for Paul.
ii. The idea that Paul could consider death a present gain argues against the idea of “soul sleep.” This false
teaching says that the believing dead are held in some sort of suspended
animation until the resurrection occurs. His understanding that his death might
be considered gain
also argues against the idea of “purgatory” which says that the believing dead
must be purified through suffering before coming into the presence of God.
iii. This also obviously showed that Paul did not fear death. Though some men may
fear dying, no Christian should fear death. “When men fear death it is not certain that
they are wicked, but it is quite certain that if they have faith it is in a
very weak and sickly condition.” (Spurgeon)
b. But if I live on in the flesh, this will mean fruit from
my labor: Paul was confident that God intended him to be fruitful.
There was no doubt in Paul’s mind that this was God’s plan for him. If Paul
lived, it would be a fruitful life!
i. In sad contrast, many Christians have not yet come
to the place where it is a certainty that they will bear fruit for the kingdom of
God with their life.
c. For I am hard pressed between the
two: Knowing that his death could be a gain - both for the
gospel and for him personally - Paul was torn between being with the Lord or
continuing to minister to the Philippians and others.
d. Having a desire to depart and to be with Christ:
It is strong to say, but one must say that Paul, in some way, wanted to die. In fact, desire
describes a strong longing: “He said he had a desire to depart, and the desire was a strong one. The
Greek word has much force in it. He panteth, he longeth to be gone.” (Spurgeon)
i.
Other men have also wanted to die.
· Some men have wished to die, gripped by the gloom and darkness that leads to suicide.
· Some have been so tired of this world and the cruelty of others that they thought death was better.
· Some have wanted to die in the crisis of some kind of suffering.
ii. Paul’s desire to depart had nothing in common with these attitudes among men. Paul probably had many motivations to depart.
· Going to heaven meant he would finally be done with sin and temptation.
· Going to heaven meant that he would see those brothers and sisters who had gone to heaven before him.
· Most of all, going to heaven meant being with Christ in a closer and better way than ever before.
iii. Having a desire to depart: “It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone.” (Clarke)
iv.
Paul knew that if he did depart the journey would not be long. “The sail is
spread; the soul is launched upon the deep. How long will be its voyage? How
many wearying winds must beat upon the sail ere it shall be reefed in the port
of peace? How often shall that soul be tossed upon the waves before it comes to
the sea that knows no storm. Oh tell it, tell it everywhere; yon ship that has
just departed is already at its haven. It did but spread its sail and it was
there.” (Spurgeon)
d. Nevertheless to remain in the flesh is more needful for
you: Paul understood that others still needed him; that his
work was not yet done. So while allowing for the possibility of his martyrdom,
he told the Philippians that he expects
to be spared at this time (I know that I shall remain and continue with you).
i. Paul was confident and full of faith, yet seems
short of absolute certainty. His lack of absolute
certainty is a comfort to us. Even the great apostle did not have a prophet’s
certainty about the future.
ii. As it happened, Paul survived this imprisonment,
was set free, and was martyred later at Rome. He did come to visit the
Philippians again.
e. That your rejoicing for me may be more abundant in Jesus
Christ by my coming to you again: Paul’s
friendship with the Philippians was so close that he knew that they would be rejoicing
to see him again.
C. How the Philippians should act in Paul’s absence.
1. (27) Paul wanted the Philippians to work together
for the cause of the gospel.
Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel,
a. Only let your conduct: The ancient Greek
word translated “conduct” means literally, “to
live as a citizen.” Paul told the Philippians to be good, patriotic citizens of
the kingdom of God. This is a theme he will draw on again in Philippians.
b. I may hear of your affairs: Paul wanted the Philippians to know they were
accountable before him. He would check up on them.
c. That you stand fast in one spirit, with one mind: Paul wanted to know that the Philippian church stayed
together as one body, without becoming fragmented and fractionalized.
d. Striving together for the faith of the gospel: Paul wanted their unity to be put to a productive
purpose, so that an increasing trust and belief in the good news of Jesus
Christ would be promoted among those who already believed and among those who
had yet to believe.
2. (28) Paul wants the Philippians to be bold before
their adversaries.
And not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God.
a. And not in any way terrified by your adversaries:
In the ancient Greek language, terrified “is a
vivid term, unique in the Greek Bible and denoting the uncontrollable stampede
of startled horses.” (Martin) In the face of this kind of opposition, Paul
wanted the Philippian Christians to have the same kind of boldness he had.
b. Which is to them a proof of perdition: When Christians are not in any way terrified by [their] adversaries, that
in itself is proof of perdition - meaning destruction - to their
adversaries.
i. Perdition (the
ancient Greek word apolia) means destruction, wasting, or damnation. The word is also used in places like Philippians 3:19
and 2 Peter 2:1. Both Judas (John 17:12) and the Antichrist (2 Thessalonians
2:3) are called the son of perdition.
ii. When Christians stand strong against intimidation
against the world, the flesh and the devil, it shows those spiritual enemies
that their ultimate destruction is certain.
iii. When our spiritual enemies fail to make us afraid
they have failed completely, because they really have no other weapon than fear
and intimidation.
iv. When we fail
to be not
in any way terrified by your adversaries, we give “hope” and “confidence” to our spiritual enemies, even though it
is a false hope and confidence, because their destruction is still assured.
c. But to you of salvation: When Christians are not in any way
terrified by [their] adversaries, it is also evidence of their own salvation. In the Lord, we can surprise ourselves with our
boldness.
3. (29-30) Why the Philippians need not be
terrified by their adversaries: the attacks and challenges they face are ordained by God.
For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, having the same conflict which you saw in me and now hear is in me.
a. For to you it has been granted: It was granted to the Philippians to believe in Him.
In the same way this belief was granted to them, so also was the privilege to suffer for His
sake.
i. The Philippians didn’t need to fear that their
present trial (and Paul’s present trial) meant that God abandoned them. Their
present difficulty was granted to them, not as a punishment, but as a
tool in God’s hand.
b. But also to suffer for His sake: The ancient Greek word for suffer here is
the Greek word pasko. This word is
used primarily in the sense of persecution. However, it is also used of
physical sufferings not related to persecution (Acts 28:5, and Matthew 17:15),
of suffering under temptation (Hebrews 2:8) and hardships in a general sense (1
Corinthians 12:26, and Galatians 3:4).
i. “Everyone cannot be trusted with suffering. All could not stand the fiery ordeal. They would speak rashly and complainingly. So the Master has to select with careful scrutiny the branches which can stand the knife.” (Meyer)
ii.
“Look up and take each throb of pain, each hour of agony, as a gift. Dare to
thank Him for it. Look inside the envelope of pain for the message it enfolds.
It is a rough packing-case, but there is treasure in it.” (Meyer)
c. Having the same conflict which you saw in me and now hear
is in me: The Philippians had the same
kind of conflict Paul had among them in Philippi, and the same kind
that Paul faced in Rome. Their conflict concerned the difficulty walking right with the Lord and
proclaiming gospel when persecuted and under attack.
i. Conflict is the
ancient Greek word agon, which
described a place where athletic contests were held and later came to refer to
the contest itself. We get our words agony
and agonize from this ancient Greek
word.
ii. If the Philippians had Paul’s kind of conflict,
they could also have Paul’s kind of joy and fruit in the midst of it.
© 2006 David Guzik - No distribution beyond personal use without permission