Text -- Philippians 4:7 (NET)

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 4:7

The peace of God ( hē eirēnē tou theou ).

See in 2Th 3:16 "the Lord of peace"(ho Kurios tēs eirēnēs ) and Phi 4:9 for "the God of peace"(ho theos tēs eirēnēs ).

Robertson: Phi 4:7

Shall guard ( phrourēsei ).

"Shall garrison,"future active indicative of phroureō , old verb from phrouros (prȯhoros , prooraō , to see before, to look out). See note on Act 9:24; 2Co 11:32. God’ s peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing.

Vincent: Phi 4:7

Peace of God

As the antidote to anxiety , Phi 4:6.

Vincent: Phi 4:7

Which passeth all understanding ( ἡ ὑπερέχουσα πάντα νοῦν ).

Either, which passes all power of comprehension , compare Eph 3:20; or, better, which surpasses every ( human ) reason , in its power to relieve anxiety. Compare Mat 6:31, Mat 6:32. For understanding , see on Rom 7:23.

Vincent: Phi 4:7

Shall keep ( φρουρήσει )

Lit., guard , as Rev., or mount guard over . God's peace, like a sentinel, patrols before the heart. Compare Tennyson:

" Love is and was my King and Lord,

And will be, though as yet I keep

Within his court on earth, and sleep

Encompassed by his faithful guard,

And hear at times a sentinel

Who moves about from place to place,

And whispers to the worlds of space,

In the deep night, that all is well."

" In Memoriam ."

Gurnall, a little differently: " The peace of God is said to garrison the believer's heart and mind. He is surrounded with such blessed privileges that he is as safe as one in an impregnable castle" (" Christian in Complete Armor," p. 419).

Vincent: Phi 4:7

Hearts - minds ( καρδίας - νοήματα )

For hearts , see on Rom 1:21. For minds , Rev., thoughts , see on 2Co 3:14. The guardianship is over the source and the issues of thought and will. " Your hearts and their fruits" (Alford).

Wesley: Phi 4:7

That calm, heavenly repose, that tranquility of spirit, which God only can give.

Wesley: Phi 4:7

Which none can comprehend, save he that receiveth it.

Wesley: Phi 4:7

Shall guard, as a garrison does a city.

Wesley: Phi 4:7

Your affections.

Wesley: Phi 4:7

Your understandings, and all the various workings of them; through the Spirit and power of Christ Jesus, in the knowledge and love of God. Without a guard set on these likewise, the purity and vigour of our affections cannot long be preserved.

JFB: Phi 4:7

The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

JFB: Phi 4:7

The dispeller of "anxious care" (Phi 4:6).

JFB: Phi 4:7

Coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15).

JFB: Phi 4:7

Surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9-10; Eph 3:20; compare Pro 3:17).

JFB: Phi 4:7

Rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege.

JFB: Phi 4:7

Rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

JFB: Phi 4:7

Rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

Clarke: Phi 4:7

And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God

Clarke: Phi 4:7

Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.

Calvin: Phi 4:7

7.And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”

It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, ²³⁸ and does not bend itself to the various shiftings of the world, ²³⁹ but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.

Defender: Phi 4:7

On "the peace of God," note also Col 3:15; Joh 14:27; Isa 26:3; Isa 30:7, Isa 30:15, Isa 30:18; Isa 40:28-31. We have "peace with God" (Rom 5:1) and the "peace of God" when we know "the God of peace" (Phi 4:9)."

TSK: Phi 4:7

the peace : Phi 1:2; Num 6:26; Job 22:21, Job 34:29; Psa 29:11, Psa 85:8; Isa 26:3, Isa 26:12, Isa 45:7; Isa 48:18, Isa 48:22, Isa 55:11, Isa 55:12, Isa 57:19-21; Jer 33:6; Luk 1:79, Luk 2:14; Joh 14:27, Joh 16:33; Rom 1:7, Rom 5:1, Rom 8:6, Rom 14:17, Rom 15:13; 2Co 13:11; Gal 5:22; Col 3:15; 2Th 3:16; Heb 13:20; Rev 1:4

passeth : Eph 3:19; Rev 2:17

shall : Neh 8:10; Pro 2:11, Pro 4:6, Pro 6:22

through : 1Pe 1:4, 1Pe 1:5; Jud 1:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 4:7

And the peace of God - The peace which God gives. The peace here particularly referred to is that which is felt when we have no anxious care about the supply of our needs, and when we go confidently and commit everything into the hands of God. "Thou wilt keep him in perfect peace whose mind is stayed on thee;"Isa 26:3; see the notes at Joh 14:27.

Which passeth all understanding - That is, which surpasses all that people had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind. The apostle Paul frequently used terms which had somewhat of a hyperbolical cast (see the notes on Eph 3:19; compare Joh 21:25, and the language here is that which one would use who designed to speak of that which was of the highest order. The Christian, committing his way to God, and feeling that he will order all things aright, has a peace which is nowhere else known. Nothing else will furnish it but religion. No confidence that a man can have in his own powers; no reliance which he can repose on his own plans or on the promises or fidelity of his fellow-men, and no calculations which he can make on the course of events, can impart such peace to the soul as simple confidence in God.

Shall keep your hearts and minds - That is, shall keep them from anxiety and agitation. The idea is, that by thus making our requests known to God, and going to him in view of all our trials and wants, the mind would be preserved from distressing anxiety. The way to find peace, and to have the heart kept from trouble, is thus to go and spread out all before the Lord; compare Isa 26:3-4, Isa 26:20; Isa 37:1-7. The word rendered here "shall keep,"is a military term, and means that the mind would be guarded as a camp or castle is. It would be preserved from the intrusion of anxious fears and alarms.

Through Christ Jesus - By his agency, or intervention. It is only in him that the mind can be preserved in peace. It is not by mere confidence in God, or by mere prayer, but it is by confidence in God as he is revealed through the Redeemer, and by faith in him. Paul never lost sight of the truth that all the security and happiness of a believer were to be traced to the Saviour.

Poole: Phi 4:7

He adds, as an encouragement to prayer, the peace of God, who was in Christ reconciling the world unto himself, so that upon believing and obeying the gospel, they who really do so are reconciled to him, 2Co 5:19,20 , and at peace with him, Rom 5:1 , through Christ, who leaves and gives peace to his, Joh 14:27 . It is then the peace of God, in that he is the object, the donor, the author of it, by his Spirit, to those who persevere in the communion of Christ, as in Phi 4:9 , have the God of peace with them, and a sense thereof in their own spirits.

Which passeth all understanding: how it transcends a finite understanding, may be answered:

1. In that he who hath perceived it, before he had done so, could not sufficiently conceive in his own mind what at length it might be, 1Co 2:9 : hence:

2. After it is perceived, it cannot be that any one should esteem and express the power and virtue of it, according to the worth and excellency of the matter. Not that the peace should affect the heart, the will without the intervention of the understanding; since it is said to keep the heart and mind; and, Rev 2:17 , the white stone given to believers (whereby this peace is signified) is of that kind, which no man knoweth save he that receiveth it; and it is no new thing in Scripture, to say that doth exceed all understanding, which human understanding doth not so distinctly conceive as to be able to express it, as Eph 3:19 . So man’ s mind doth receive that which is taken into admiration, that it perceives something always to remain, which it hath notice of, yet cannot so perceive as to express the whole of it.

Shall keep your hearts and minds through Christ Jesus wherefore they who are really interested in this peace shall be kept as in a garrison, 1Pe 1:5 . So their whole souls shall be in safety against the assaults of Satan, their affections and reasoning shall be so kept in order, that, through Christ, they shall not finally fall.

PBC: Phi 4:7

" keep your hearts"

Keep your hearts was translated from a Greek word which means to stand guard over. The sentinel, the armed guard over the fortress of your heart, is God’s peace!

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Gill: Phi 4:7

And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Col 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which

shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 4:7

¹ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

Geneva Bible: Phi 4:7

And the ^{( g )} peace of God, which passeth all understanding, shall keep your ^{( h )} hearts and minds through Christ Jesus.

^{( g )} That great quietness of mind, which God alone gives in Christ.

^{( h )} He divides the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, by which we understand and reason about matters.

Commentary -- Verse Range Notes

TSK Synopsis: Phi 4:1-23

1 From particular admonitions,

4 he proceeds to general exhortations,

10 shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them.

19 And so he concludes with prayer and salutations.

MHCC: Phi 4:2-9

Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.

Matthew Henry: Phi 4:1-9

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, Phi 4:1. It is inferred from the close of the foregoing chapter: Therefore stand fast, etc. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, Phi 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2Jo 1:4; 3Jo 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance (Phi 4:2, Phi 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account - it may be they were of different opinions and sentiments. "Pray,"says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them."Then he exhorts to mutual assistance (Phi 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1Ti 2:12, I suffer not a woman to teach ), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. " Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."- With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: " Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another."The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate : the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. " Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1Co 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Phi 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: " If there be any virtue, think of these things - imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness."We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29.

In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.

Barclay: Phi 4:6-7

For the Philippians life was bound to be a worrying thing. Even to be a human being and so to be vulnerable to all the chances and the changes of this mortal life is in itself a worrying thing; and in the Early Church, to the normal worry of the human situation there was added the worry of being a Christian which meant taking one's life in one's hands. Paul's solution is prayer. As M. R. Vincent puts it: "Peace is the fruit of believing prayer." In this passage there is in brief compass a whole philosophy of prayer.

(i) Paul stresses that we can take everything to God in prayer. As it has been beautifully put: "There is nothing too great for God's power; and nothing too small for his fatherly care." A child may take anything, great or small, to a parent, sure that whatever happens to him is of interest there, his little triumphs and disappointments, his passing cuts and bruises; we may in exactly the same way take anything to God, sure of his interest and concern.

(ii) We can bring our prayers, our supplications and our requests to God; we can pray for ourselves. We can pray for forgiveness for the past, for the things we need in the present, and for help and guidance for the future. We can take our own past and present and future into the presence of God. We can pray for others. We can commend to God's care those near and far who are within our memories and our hearts.

(iii) Paul lays it down that "thanksgiving must be the universal accompaniment of prayer." The Christian must feel, as it has been put, that all his life he is, "as it were, suspended between past and present blessings." Every prayer must surely include thanks for the great privilege of prayer itself. Paul insists that we must give thanks in everything, in sorrows and in joys alike. That implies two things. It implies gratitude and also perfect submission to the will of God. It is only when we are fully convinced that God is working all things together for good that we can really feel to him the perfect gratitude which believing prayer demands.

When we pray, we must always remember three things. We must remember the love of God, which ever desires only what is best for us. We must remember the wisdom of God, which alone knows what is best for us. We must remember the power of God, which alone can bring to pass that which is best for us. He who prays with a perfect trust in the love, wisdom and power of God will find God's peace.

The result of believing prayer is that the peace of God will stand like a sentinel on guard upon our hearts. The word that Paul uses (phrourein, 5432) is the military word for standing on guard. That peace of God, says Paul, as the Revised Standard Version has it, passes all understanding. That does not mean that the peace of God is such a mystery that man's mind cannot understand it, although that also is true. It means that the peace of God is so precious that man's mind, with all its skill and all its knowledge, can never produce it. It can never be of man's contriving; it is only of God's giving. The way to peace is in prayer to entrust ourselves and all whom we hold dear to the loving hands of God.

Constable: Phi 1:27--4:10

III. Partnership in the gospel 1:27--4:9

Paul had been saying he hoped to be able to revisit Philippi and to minister to his original readers again in person. However, he was not sure that he could do that. This uncertain state of affairs led him to exhort them now that he had the opportunity. Whether he came to them or not, their duty was the same. In the following verses he emphasized the importance of certain qualities essential to conduct worthy of the Lord. He did this so his readers would perceive the importance of these traits and give them proper attention.

Constable: Phi 4:2-9

C. Specific duties 4:2-9

This last section (4:2-9) of the body of the epistle (1:27-4:9) deals with the same two subjects as the preceding two sections, unity and steadfastness, but in more detail. Paul gave his readers specific instructions about what they should do. Unity needed restoring, and tranquillity needed maintaining.

Constable: Phi 4:4-9

2. Maintaining tranquillity 4:4-9

Paul gave his readers five other brief positive exhortations all of which are vitally important for individual and corporate Christian living. They all result in the maintenance of peace in the body so the saints can work together effectively as partners in the gospel even in the midst of opposing unbelievers.

4:4 Rejoicing in Christ is something the apostle had commanded earlier (3:1) and had illustrated abundantly for his readers throughout this epistle. He must have felt that there was a great need for this attitude in Philippi. There were many reasons the Philippian saints could have felt discouraged. Paul's imprisonment and the possibility of his death, Epaphroditus' illness, and the antagonism of unbelievers were a few. The attacks from legalists on the one hand and libertines on the other plus friction among certain members of the church contributed to this spirit. To counteract this attitude Paul prescribed rejoicing in the Lord. He repeated this charge in this verse for even greater emphasis.

Paul was not urging us to be unrealistic. He was not saying that we should never feel sad. Even Jesus wept (John 11:35). However, he was advocating focusing on the blessings we have in Christ and being grateful for these regardless of how sad we may feel at any particular time.¹⁵¹

"The truly godly person both longs for God's presence, where one pours out his or her heart to God in joy, prayer, and thanksgiving, and lives in God's presence by doing' the righteousness of God. Otherwise piety is merely religion, not devotion."¹⁵²

4:5 We should also demonstrate forbearance (Gr. epieikes) to everyone, saved and unsaved alike. The Greek word contains connotations of gentleness, yielding, kindness, patience, forbearance, leniency, and magnaminity. It recalls Jesus Christ's humility in 2:5-11. The forbearing person does not insist on his or her own rights or privileges. He or she is considerate and gentle toward others. Of course, there is a time to stand for what is right. The forbearing person is not spineless but selfless.

In this connection Paul reminded his readers of the imminence of the Lord's return at the Rapture. When He comes, He will right wrongs and vindicate those who have given up their rights for the glory of God and the welfare of others (cf. 3:20-21; James 5:8).

"The Apostle is not speaking of the nearness of the Lord in his abiding presence with us, but of the imminence of his coming."¹⁵³

"In all we do we must always remember that the Lord may return at any time. His coming is always at hand, yes, but we do not know when, and so we must always live in the realisation that he is coming."¹⁵⁴

"At any moment they may have to answer for their conduct."¹⁵⁵

"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return."¹⁵⁶

4:6 Earlier Paul commended Timothy for being anxious over the welfare of the Philippians (2:20). Here he said we should not be anxious about anything. The same Greek word (merimnate) appears in both places. The resolution of this problem probably lies in viewing anxiety as concern that may become fretful and inappropriate if taken too far. Paul's point here was that rather than becoming distraught over a particular situation we should take it to the Lord in prayer (cf. Matt. 6:25-34). We should pray about everything that concerns us. Someone has said, "Why worry when you can pray?" Prayer needs to replace worry in the Christian's life.

Paul used several different words for prayer in this verse. "Prayer" (proseuche) is the most general term for our communications to God. "Supplication" (NASB) or "petition" (NIV, deesis) refers to requests for particular benefits. "Thanksgiving" (eucharistias) is grateful acknowledgment of past mercies. "Requests" (aitemata) looks at individual requests of God that form part of the whole prayer.¹⁵⁷ Paul offered strong encouragement to seek release from anxiety in prayer and more prayer.¹⁵⁸

"Lack of gratitude is the first step to idolatry (Rom 1:21)."¹⁵⁹

Howard Hendricks called verses 2-6 "a five-part recipe for conflict resolution: (1) Rejoice in the Lord,' that is, get beyond yourselves and look to the Lord. (2) Let your gentleness be evident to all.' In other words speak with kindness to each other. (3) Do not be anxious.' Relax, and give it all to God. (4) Be thankful.' The simple act of expressing gratitude for our blessings takes the heat out of infection. (5) Present your requests to God. Prayer realigns us and restores peace . . ."¹⁶⁰

4:7 Peace in the heart will follow praying about what concerns us. The phrase "the peace of God" occurs nowhere else in the New Testament. This is peace that comes from God rather than peace with God. It is a peace that comes to us when we pray because we enter into the tranquility of God's own presence. Those doing the praying are believers. This peace or release from tension is something that we cannot fully comprehend. Nevertheless this peace acts as a sentry to guard the believer's heart (personality) and mind (thoughts) under the sovereign influence of Christ Jesus.

"Together these words refer to the entire inner being of the Christian, his emotions, affections, thoughts and moral choices. This inner part of a person, then, so vulnerable to attack by the enemy, is that which God's peace is set, like battle-ready soldiers, to protect."¹⁶¹

Most of us have experienced lack of complete peace from time to time when we pray. Paul was not saying that we will feel absolutely at ease and relieved after we pray as he directed here. Still a measure of peace will be ours. At least we will have the confidence that we have laid the matter before the Lord and sought His aid.

Note that this verse does not promise peace as the indicator of God's will when we are praying about what we should do. Paul did not say that if we need to make a decision God will make His will known to us by giving us peace about the right choice. The promise of this verse is that if we pray rather than worry (v. 6) God will give us peace. Anxiety brings no peace, but praying does.

4:8 This "Finally" signals the last of the three imperatives that explain how to stand firm (v. 1; cf. vv. 2, 4). It also introduces Paul's next to the last exhortation in this list that deals with what the believer should spend his or her time thinking about. This subject obviously relates to prayer since both activities involve mental concentration.

"True" (alethe) means valid, honest, and reliable (cf. Rom. 3:4).

"Honorable" or "noble" (semna) means worthy of respect (cf. Prov. 8:6; 1 Tim. 3:8, 11; Titus 2:2).

"Right" (dikaia) refers to what is just and upright.

"Pure" (hagna) denotes cleanness and connotes moral purity.

"Lovely" (prosphile) means what is amiable, agreeable, or pleasing.

"In common parlance, this word could refer to a Beethoven symphony, as well as to the work of Mother Teresa among the poor of Calcutta; the former is lovely and enjoyable, the latter is admirable as well as moral."¹⁶²

"Of good repute" or "admirable" (euphema) refers to what is praiseworthy because it measures up to the highest standards.

Paul listed these virtues as contemporary moral philosophers of his day taught, namely by reciting catalogues of virtues and vices.¹⁶³

The conditional clause structure at the end of this sentence is a rhetorical device. It places the responsibility on the reader to make his or her own decision regarding what is excellent and praiseworthy.¹⁶⁴

". . . Paul seems to be drawing upon the cultural background of the Philippians and is saying to them: If there is such a thing as moral excellence, and you believe there is. If there is a kind of behavior that elicits universal approval, and you believe there is,' then continue to strive for this goodness and to attain to this level of behavior that will command the praise of men and of God."¹⁶⁵

4:9 Wholesome conduct (v. 9) should follow wholesome thinking (v. 8).

Paul organized his thoughts on this subject by constructing two pairs. The Philippians had learned and received many helpful lessons from Paul, their teacher. They had personally heard his verbal instructions and seen his individual example. They needed to put these things into practice, not just think about them and discuss them.

"It appears that he [Paul] was of the conviction that the truths of the Christian gospel must never be abstracted from action and put into high-toned words and phrases, but always expressed in the life of the teacher."¹⁶⁶

When they did so, the God of peace would be with them. Obviously God is always with His people (Matt. 28:20). Paul's phrase is a way of saying that they would experience God's presence by enjoying the peace that comes when we walk in fellowship with God. This was undoubtedly a play on words in view of verse 7. Both the peace of God and the God of peace guard the believer who is a partner in the work of the gospel.

In this section of collected exhortations (vv. 4-9) Paul urged five things. These are rejoicing in Christ always, being forbearing with all people, praying about difficult situations, thinking about wholesome subjects, and practicing apostolic teaching. These are fundamental revelations of God's will for all Christians that are especially relevant to our calling to proclaim the gospel.

The exhortation in verses 8-9 also concludes the main body of the epistle begun in 1:27. The reference to Paul's conduct in verse 9 ties back into 1:12-26.

"The body of the letter begins with a topic sentence in 1:27a. The Philippian Christians, to be perfected in their partnership for the gospel, were to conduct themselves worthy of the gospel. Specifically two things are in view--unity with one another and steadfastness against their opponents. They need not fear, for God will supply grace (1:27-30). Chapter 2 takes up the unity motif, and chapter 3, steadfastness. The main body of the epistle then concludes with a hortatory paragraph which again addresses the same two subjects. All this is freed from any topical loose ends' by the summarizing double conclusion of 4:8-9."¹⁶⁷

College: Phi 4:1-23

PHILIPPIANS 4

IX. EXHORTATIONS TO STEADFASTNESS, UNITY, PRAYER, AND PROPER THOUGHT (4:1-9)

A. STANDING FIRM (4:1)

¹ Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends!

The NIV puts this verse with the end of chapter 3. Since it appears to be transitional in nature, it is debated whether it concludes the preceding section or introduces what follows. Perhaps it was meant to serve both functions, indicating the need to "stand firm" because of what being "in the Lord" meant and to "stand firm" in the ways to be subsequently elaborated.

4:1 Therefore, my brothers, you whom I love and long for,

Paul's strong expression of affection for his readers in 1:7, 8 is surpassed here. He refers to them six ways in this verse, and the combined effect is moving indeed. Whatever their problems they had not diminished Paul's care for them.

my joy and crown, that is how you should stand firm in the Lord, dear friends!

"Joy" again sounds the note heard often in this letter (cf. notes on 1:4). "Crown" (stevfano" , stephanos ) is not the royal crown (diadem) but could either refer to a victor's wreath at the games or to the garland placed on a guest at a banquet. Was Paul thinking of the joy of a feast or of the joy of a victory? The same term is used in 2 Timothy 4:8. "In the Lord" is an expression that was found in 2:19,24,29; and 3:1; and will be found in 4:2,4 and 10 (see the notes at 2:29; 3:1). The expression could mean "stand firm" as Christians should or "stand firm" as empowered by God. The possible military implications of the Greek could be especially relevant in Philippi, since many of the inhabitants were from families with military experience.

B. EUODIA AND SYNTYCHE (4:2-3)

² I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. ³ Yes, and I ask you, loyal yokefellow, ^a help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life.

^a 2 Or loyal Syzygus

Verses 2-9 offer specific and very personal instructions. The call to unity addressed to two women (vv. 2, 3) continues the emphasis of 1:27; 2:1-11,14-16; and 3:16. The exhortation to joy (v. 4) echoes a frequently heard theme (cf. notes at 1:4). Gentleness (v. 5) also was essential to oneness in the church (cf. 2:1-4). Anxiety (vv. 6f) could well be a cause of division, and was a perspective to be combatted by peace-producing prayer. The call to appropriate thinking (vv. 8,9) reflects the many references to proper thought in the book (cf. 1:9-11; 2:1-4 and uses of fronevw [phroneô ] listed at notes to 1:7). Paul's teaching and practice (v. 9) catch up most of his statements, but notice particularly 3:17. Therefore verses 2-9, which some have considered discrete and unrelated exhortations, really fit neatly into the conceptual fabric of this letter.

4:2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord.

Imagine the reaction when this letter was read aloud to the church and two women, presumably present, were singled out! This is the first time the epistle becomes this specific. There are various theories, but we believe Paul wished to build the foundation for his plea throughout the letter before coming to the specific application. His previous words would make this appeal the more irresistible.

How important were these women? Some consider them minor. We do know that a prominent woman was converted to begin the Philippian church (Lydia, Acts 16). We would suggest, from the very fact these names were specified, and from the supporting words of verse 3, that they had significant influence in the church and may have been at the very center of the disunity discussed throughout the letter. If they were not a center of the problem, why didn't Paul mention the ones who were? One suggestion has been that their homes may have afforded meeting places for the church. Some have tried to identify Euodia with Lydia, but this theory has strained the linguistic similarities and has not won consent. Paul appealed to both equally, avoiding any hint of favoritism. The word "agree" is another use of phroneô and refers to aims and attitudes, not just consensus on some point of doctrine or disagreement. Paul urged a unity of spirit, not a grudging and irritated compromise. The same language was applied to the church in 2:2.

"In the Lord" is found here, as it was in verse 1. Did it mean "by the Lord's power" or "as Christians should?"

4:3 Yes, and I ask you, loyal yokefellow,

A situation is understood more fully the more one knows about the persons involved. So those who first read this letter could infer much detail that we are denied. As Euodia and Syntyche remain somewhat mysterious to us, so here we have "loyal yokefellow," Clement, and "fellow workers," all of whom are no more than names or descriptions, limited to what this verse tells us. "Loyal yokefellow" was the helper, perhaps summoned specifically because of skills as a peacemaker (was he a man of prayer, guarded by peace - vv. 6f?) "Yokefellow" translates the Greek suvzuge ( syzyge , the vocative form of syzygos ) , which might possibly be a proper name. If so, "loyal" could be Paul's way of indicating Syzygus was truly what he was named. Other views as to his identity have ranged through Epaphroditus, Timothy, Silas, Luke, and some even contend this was a collective term for the entire church (a view O'Brien dubs "unusual").

help these women who have contended at my side in the cause of the gospel,

Euodia and Syntyche had been Paul's allies in contending for the gospel. The word translated "contend" (sunaqlevw , synathlço ) was also in 1:27. From the Greek comes our word "athlete." The intensity implied by this word indicates that their division had diminished the impact of "fighting the good fight."

along with Clement and the rest of my fellow workers, whose names are in the book of life.

Clement and "the fellow workers" also remain an enigma. The latter term may be used because there were too many to name individually. On the background of the "book of life" see Exodus 32:32; Psalm 69:28 and Isaiah 4:3. Some argue the term had special meaning beyond the eternal life possessed by all believers, as if to say to those who have eternal life that they were not necessarily in the book of life. If that was the meaning, it is difficult to know what the special meaning might have been. It seems strange that Paul would imply some distinction, especially when "book of life" seems, in the passages cited, to refer to God's covenantal people, and not to some special class within that category. The fact that Paul complements these fellow workers in this way need not demand such an exclusivistic meaning. See also Revelation 3:5; 20:15 and 21:27.

C. JOY, PRAYER, PEACE (4:4-7)

⁴ Rejoice in the Lord always. I will say it again: Rejoice! ⁵ Let your gentleness be evident to all. The Lord is near. ⁶ Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. ⁷ And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

4:4 Rejoice in the Lord always. I will say it again: Rejoice!

Because this verse repeats the words of 3:1 it has been conjectured that the intervening verses may have been interjected into the original letter. See the discussion at 3:1. Discussion of this dual exhortation centers on its relation to the rest of the paragraph. Grammatically it stands alone. Was it a statement separate from verses 5-7, or are the matters discussed there to be taken as consequences of joy? Thematically joy can certainly be connected with gentleness, with the nearness of the Lord, and with prayer and peace. Thus that may be the intent here. A "joyless" religion would hardly be of the sort described in the following verses.

This great summons to joy catches up another thread that runs through the letter (cf. the notes at 1:4). It seems most likely Paul saw joy as a key to resolving the Philippian problems, and thus he introduces the idea so frequently.

"In the Lord" is found for the third time in four verses (see vv. 1,2). See the previous discussions for possible meanings. Relation to the Lord gives both reason and power to rejoice.

"Rejoice" (caivrete , chairete ) could also be translated "farewell," and this view is favored by those seeing 3:2-4:3 as an insertion. But "always" indicates a continual practice, and thus goes beyond the limits that would be supposed by "farewell."

4:5 Let your gentleness be evident to all.

"Gentleness" (ejpieikev" , epieikes ) refers to a gracious and reasonable spirit. In particular it forsakes insistence on one's own rights in order to benefit others. Once more the centrality of the Christ hymn (2:5-11) in displaying this spirit should be noticed. The relation of this view of things to resolving discord in the church is obvious. A gentle person would even be willing to bear unpleasant treatment if that were warranted. This was not a cowed attitude, showing lack of courage. Rather it was a response of strength, inspired by the relation to Christ.

The Lord is near.

"The Lord is near" gives reason for rejoicing and for possessing gentleness. The expression may indicate nearness in terms of personal relationship. Thus all would be done with a sense of Christ's fellowship and empowering. Others think the term may refer to the Lord's return, which the early church expected to occur at any time (as the church should in any age). This view relates to previous references in the epistle to the day of the Lord (cf. 1:6,10,23; 2:10,16f; 3:8). Paul did not know the exact time of the parousia, but he knew history was under God's control and would serve God's ultimate purposes. Thus one should act as God willed within history. Of course Christ did not come during Paul's life, but his words, on this interpretation, serve as reminders that Christians live between the two comings of Jesus.

It is possible that we have here an intentional double meaning. The Lord who was near to care and help could also return at any time.

4:6 Do not be anxious about anything, but in everything, by prayer and petition,

Anxiety can produce irritability and defensiveness. It is a soil in which discord could grow. Indeed matters that might otherwise be of lesser moment can reach swollen proportions when fed by anxiety. The verb here rendered "be anxious" (merimnavw , merimnaô ) is translated "take interest" in 2:20. Though anxiety is not specifically addressed elsewhere in the letter, it could clearly be both a cause of and a consequence of the situation in the Philippian church. "Stop worrying" is the literal meaning, and was more than just a negative commandment. Paul gave a way to stop. As he had often used "in the Lord" to indicate the special way Christ impacted the Christian's life, so here prayer is specified (cf. 1:3-11,19). Three prayer terms are used in this verse (prayer, petition, requests). Let God's power address men's concern. If divine power could not effect resolution, then none would be possible. That would be cause for worry! And prayer is as wide as life, for "everything" is its scope.

with thanksgiving, present your requests to God.

"Thanksgiving" (eujcaristiva , eucharistia ) recognized God's blessings and control of circumstances. Anxiety tends to forget God, to rely on human resources. So both prayer and a recognition of God's love and goodness are powerful, and together they are most effective. Recall God is the God who urges men to pray (Luke 11:9-13). Will their self-centeredness turn them away from real help?

4:7 And the peace of God,

For a troubled church "peace" (eijrhvnh , eirçnç ) was the divine promise. Even if specific prayers were not answered, peace still comes to the believer. The image is of a soldier standing guard, which would be particularly relevant in Philippi, a city protected by a Roman garrison. Anxiety is denied admittance to a heart and mind so guarded.

This is the only New Testament occurrence of the expression "peace of God." More than the peace God gives, it is the peace which God is . God gives, and Christians receive, something of himself.

which transcends all understanding,

Paul often recognized how divine realities soar beyond even the most exalted human conception. "Transcends understanding" expresses such a case. Interpretations of his meaning suggest, in addition to that which is beyond human comprehension, the idea that such peace was better than any human planning or schemes could produce. But if one of these was his meaning, so must the other be.

will guard your hearts and your minds in Christ Jesus.

"Hearts and minds" indicates the entire inner person, and feeds into the discussion of thought in the next paragraph. "In Christ Jesus" corresponds to "in the Lord" in verses 1, 2, and 4.

D. THINK AND DO (4:8-9)

⁸ Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things. ⁹ Whatever you have learned or received or heard from me, or seen in me - put it into practice. And the God of peace will be with you.

4:8 Finally, brothers,

Paul, who liked lists, concludes this series of exhortations with one. This one contains eight items - six ethical qualities followed by two summary words. The unusual thing about it is that two of these eight qualities are mentioned nowhere else in the New Testament; another is elsewhere only in the Pastorals, and still another is nowhere else in Paul's writings. Since many of these terms are found in lists of virtues used by non-Christian moralists of the day, it is possible Paul was depicting the best of pagan thought and holding it up for Christian consideration. The fact that Paul used these terms, however, does not mean he endorsed the non-Christian background in which they were set. To the Greek mind these virtues were philosophical, not religious. Paul reoriented them by setting them in a Christian context.

Philippians never quotes the Old Testament, though there are allusions. So the apostle appeals to these brethren out of their own Gentile background. This shows how non-Christian material could be "baptized" for Christian use, and how Paul was "all things to all men."

This verse calls for thought and reflection, and the next for action. "Don't just ponder, but do." Perhaps Paul was indicating that these were the peace-producing attitudes, if observed "in Christ Jesus."

With "finally" the verse begins with wording very similar to 3:1. "Finally" concludes Paul's list of exhortations. Then after a personal section Paul will conclude the letter.

whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable -

The Greek syntax gives each of the first six virtues distinct emphasis. "True" (ajlhqhv" , alçthçs ) indicated that one's thoughts conformed to reality. This was not truth reached as the end of a logical thought process, as much as truthfulness; i.e., integrity and reliability of character. The Greek term for "noble" (semnov" , semnos ) is translated in various ways. It referred to lofty things, honorable, worthy of respect. Thought should not center on the cheap and vulgar. "Right" (divkaio" , dikaios ) means to be just, both with regard to men and in obeying the divine standard. "Pure" (aJgnov" , hagnos ) has to do with proper motives, free from sin, and, in the Christian sense, centered on God. "Lovely" (prosfilhv" , prosphilçs ) is a word found only here in the New Testament, nor was it used as a virtue in any ancient text. It referred to that which was lovable by its nature. "Admirable" (eu[fhmo" , euphçmos ) is also unique here in the New Testament. Plummer defines it as that which is kind and winning, not offensive.

if anything is excellent or praiseworthy -

"Excellent" (ajrethv" , aretçs ) translates a term which in Stoic philosophy described man's highest goal and true destiny. So Paul paraded all moral excellencies before his readers for consideration. These summary terms ("excellent," "praiseworthy") comprehended the entire scope of proper thought, since listing every possible attitude would tax both writer and reader.

think about such things.

Here again the faith is centered in the human thought process; in its values and view of life. Throughout the letter this has been stressed (cf. notes at 1:7).

4:9 Whatever you have learned or received or heard from me, or seen in me - put it into practice.

Now the call was to action ("do"). Four verbs describe what was communicated to the Philippians. The last ("seen") referred to Paul's own life (cf. 3:17). "Heard," if it refers to what they had heard of his life and character, may have had the same sense. "Learned" or "received" probably referred to his teaching, and "heard" may also. He had just listed pagan virtues with Christian implications. "Learned" may imply specific Christian instruction beyond that. "Receive" (paralambavnw , paralambanô ) was a term frequently used of passing on of a tradition (1 Cor 11:23; 15:1-5; Gal 1:9; Col 2:6; 1 Thess 4:1ff; 2 Thess 2:15; and 3:16ff). Since the admonition was to Christian practice we may presume all four terms deal with ethical Christian behavior.

And the God of peace will be with you.

The "peace of God" (v. 7) is now complemented with the "God of peace." In this case the reference is to God himself producing peace through the qualities in verse 8 and those implied by verse 9. Cf. on the expression Romans 15:33; 16:20; 1 Corinthians 13:11; and 1 Thessalonians 5:23. Again we see the appropriateness of the description of the blessing to needs created by the Philippian discord.

One might see verses 2-8 as steps to be taken to cure division within the church. They would be rejoicing, gentleness, prayer and thanks, proper thought and proper action.

X. RESPONSE TO THE PHILIPPIANS' GENEROSITY (4:10-20)

¹⁰ I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. ¹¹ I am not saying this because I am in need, for I have learned to be content whatever the circumstances. ¹² I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. ¹³ I can do everything through him who gives me strength. ¹⁴ Yet it was good of you to share in my troubles. ¹⁵ Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; ¹⁶ for even when I was in Thessalonica, you sent me aid again and again when I was in need. ¹⁷ Not that I am looking for a gift, but I am looking for what may be credited to your account. ¹⁸ I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. ¹⁹ And my God will meet all your needs according to his glorious riches in Christ Jesus. ²⁰ To our God and Father be glory for ever and ever. Amen.

In a final personal section Paul discusses gifts he had been sent by the Philippians. In receiving them Paul seems to have suspended his usual policy of not calling upon the churches for support (1 Cor 4:8-13; 9:12; 2 Cor 11:7-10; 1 Thess 2:5-12; 2 Thess 3:7-12). However, Ralph Martin has argued, on the basis of 1 Corinthians 9:15-27 and 2 Corinthians 11:9 that Paul did take help from others, and Holmberg argues Corinth was the exception; i.e., they were the only church from which he would not accept help.

Two motifs run through these verses. First was appreciation for their concern (vv. 10,14-16 and 18-20) and the other was affirmation of his confidence in God's gift of inner contentment in any circumstance (vv. 11-13,17). Because the language is more formal than elsewhere in the letter some think Paul wrote with some embarrassment. He was grateful, but he had learned to get along even without their help. This view also notes that Paul nowhere used the word for "give thanks" in this discussion - leading to the description "a thankless thanks" for this section. Thus there was something of a tension in Paul's joyful response. He was glad, especially for the blessing that giving had been for them (vv. 17f), but he could also have survived even without their help.

This is a possible interpretation. But it is also possible that Paul was using his own case for hortatory purposes, as elsewhere in the letter. His ultimate trust was in God for contentment, and he would have had this regardless. This would, however, have been an inner attitude, and would not have filled his stomach or met his material needs. Thus one who was content while hungry or in want would still appreciate help with food or with whatever else was required. Of course we are not told the nature of the gifts, but nothing is more logical than to assume they were material. Did he need food, clothing, medicine, money? We do not know.

One also wonders why this discussion comes at the very end of the letter. If Paul was expressing a "thankless thanks" he may have wished to delay discussion of such a delicate matter as long as possible. Others have thought that Paul may have waited till he was through dictating in order to write these personal remarks with his own hand. Though this expression of joy was one reason Paul wrote to the church, it may have been an aside from his main point(s) - concern for unity, false teachers (3:2), and enemies of the cross (3:18). Thus he could delay it because it was an item of lesser importance.

4:10 I rejoice greatly in the Lord that at last you have renewed your concern for me.

We see again the familiar "rejoice . . . in the Lord" (cf. 3:1; 4:4) so that here Paul did himself what he had previously exhorted his brethren to do. His joy was both for present and past concern. The Greek translated "renewed" (ajneqavlete , anethalete ) occurs nowhere else in the New Testament, but elsewhere describes a bush or tree budding in the spring. It was a lovely image for their concern. "Concern" and "concerned" are the last two uses of phroneo ¯ in the book (see discussion 1:7).

Indeed, you have been concerned, but you had no opportunity to show it.

Why had the Philippians had no opportunity to help Paul? Many suggestions have been made, some explaining the words in terms of the situation in Philippi, and some in terms of Paul's situation. In the former category conjectures include poverty, or lack of funds due to their gifts to Jerusalem (2 Cor 8:1-5), or lack of a messenger. Regarding Paul's situation some say he may have had no need, or that he discouraged help because he had formerly been criticized (1 Thess 2:9; 2 Thess 3:7-10; 1 Cor 9:3-18; 2 Cor 12:13-18), or that he was in an inaccessible place. Neither do we know how Paul knew the Philippians had been concerned during the time help had not been forthcoming.

4:11 I am not saying this because I am in need,

Understanding of this verse depends on what Paul meant by "need" and by "content." The latter term described a situation independent of life's physical circumstances, as verse 12 shows. So, if "need" was the opposite of "content" then Paul said he had the resources necessary for inner security. Possibly "need" could be understood in two senses. There were the outward necessities, which Paul might well need, if the Philippians had read his situation aright. But there was also an inner dimension, which is what Paul meant here. In other words, he had conquered anxiety, just as he exhorted his brethren to do (v. 6). So Paul could use the gift in the physical sense, but he had inner peace even without physical provision. He was not eagerly pacing his cell, asking every five minutes if the mail had come, as Craddock cleverly puts it.

for I have learned to be content whatever the circumstances.

Paul could be saying these words to allay any concerns of the Philippians over his welfare while they had no opportunity to help. Even if he had been hungry (v. 12 could be read to imply this), he was all right because of an inner strength. This contentment did not come automatically, but had to be "learned." Possibly the lesson first broke on him at his conversion and was strengthened from that point on. Nor are we told how he learned this, but an understanding of the genius of life in Christ combined with Paul's crisis-riddled career leads to the conclusion that Paul would have had to learn this lesson to survive.

The word rendered "content" (aujtavrkh" , autarkçs) is only here in the New Testament, though cognates are found in 1 Corinthians 9:8 and 1 Timothy 6:6. Philosophers used the word to describe the independence wisdom brought. Paul changed the idea into an independence of dependence - on Christ.

4:12 I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.

Now Paul elaborates on "circumstances" of verse 11. He had acquired two kinds of knowledge: first, of need and plenty; and second, of being content. Any survey of Paul's life can amply document need and hunger (cf. 1 Cor 4:11; 2 Cor 11:27). "Plenty" and "well fed" might even refer to his pre-Christian life (cf. 3:4b-6) but we need not suppose his Christian experience was always one of deprivation.

"Need" renders a term (tapeinovw , tapeinôo ) with the basic meaning of being humbled. Usually the opposite term meant "exalted." Sometimes Paul was humbled by circumstance and other times he imposed humiliation on himself - in either case for the sake of Christ and in imitation of him (cf. 2:8). To the outsider, overly concerned with material things, Paul's seeming nonchalance and inner calm would appear as a mystery or "secret." Paul's attitude toward food might be contrasted with those whose "god" was "the stomach" (3:19).

4:13 I can do everything through him who gives me strength.

How could a man whose stomach was pinched from hunger and who suffered other deprivations exude joy, rather than whining complaint? It was because of inner power, here expressed in one of the favorite devotional texts of the New Testament. He took no credit for a bright attitude, but gave God the glory in "any and every" situation.

This verse is often misapplied, though with good intentions. Paul's statement must be understood in context. "Any and every" is not a universal statement, suggesting that anything in all of life can be done by God's power. Of course that power is without limit, but there are things God did not and does not intend to do, such as removing Paul's thorn in the flesh (2 Cor 12:7-9). We must see that Paul spoke here of the secret of contentment. Whenever the gift is utilized, even in the grimmest circumstances, it is by divine strength. This was no humanistic "feel good, regardless" philosophy.

4:14 Yet it was good of you to share in my troubles.

The gift was not necessary for Paul's contentment, but was still appreciated. The wonder of divine help is inestimable, but Paul still appreciated the love of God in human form, i.e., in the Philippians. Though content in hunger and need, one should not assume Paul would choose these states over having plenty and being well fed. Thus the gift was appreciated, but so was the Christlike attitude of the Philippians. His commendation was fulsome, not grudging. "Share" (sugkoinwnevw , synkoinônço ) is from a word group found also in 1:5,7; 2:1; 3:10 and 4:15 (cf. notes at 1:5). The sharing was not just in Paul's personal situation, but sharing in the spreading of the message of Christ.

4:15 Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only;

Now Paul reviews the previous generosity of the Philippians toward him, as if to compliment them for once more showing their loving and generous spirit. Some commentators, drawing from Paul's statements in verses 17 and 18, think Paul was less than enthusiastic and perhaps even exasperated with the Philippians. In their view he was saying "it was kind and good of you, but I really didn't need it, and don't need any more." This view we hold to be incorrect, presenting a problem which does not seem to reflect what we consider a more natural reading of the text. Yet the inquiring Bible student should at least investigate this perspective.

In the past Paul had been willing to receive help, both when he was in Thessalonica (v. 16 - at least twice) and later ("when I set out from Macedonia"). Some say "you know" should be understood as Paul's way of saying they had amply demonstrated their love for him, and no more was needed. We think it is not that, but a grateful way of affirming that they had always cared.

"Philippians" translates an unusual form (Filipphvsioi , Philippçsioi ), Latin in character, and Paul probably used it out of respect for the character of their city and their Roman citizenship. "Giving and receiving" (dovsi" , dosis , and lh'myi" , lçmpsis ) are commercial terms, but beyond that signify special friendship.

An interpretive problem centers in "in the early days of your acquaintance." The words are literally "in the beginning" of the gospel. "Of your acquaintance" is an interpretive addition in the NIV. The beginning of Paul's preaching was not in Macedonia, but he may have meant the beginning of his preaching there (cf. 1:3-5, especially 4) rather than in the broader sense of his entire preaching career. Another dilemma is whether "set out from Macedonia" means when he first left there (for Corinth) or after he had left there. This latter interpretation relates well to 2 Corinthians 11:8, which indicates he received support from "other churches" while in Corinth. Could it have been brought by Silas and Timothy (Acts 18:5) as Bruce suggests?

4:16 for even when I was in Thessalonica, you sent me aid again and again when I was in need.

If verse 15 referred to help sent to Corinth, now Paul recalls an earlier example of generosity. The language could be understood of Thessalonica as well as of other places. Their help followed Paul on his travels, showing constant concern. Paul went to Thessalonica soon after leaving Philippi, so their care did not tarry. Acts 17:2 indicates Paul was in Thessalonica three weeks. Soon after he left he wrote 1 and 2 Thessalonians, in which he made no reference to help from Philippi. Contrariwise, he said he worked for his support (1 Thess 2:9; 2 Thess 3:8). Was the help inadequate for his needs, or was the help sent once the Philippians became aware of Paul's needs, toward the end of his stay? If we consider the language as implying other places, help may have been sent as he left and then subsequently (Berea?). Some feel these circumstances suggest a stay in Thessalonica of more than three weeks. If so, this must be squared with Acts 17:2, which says Paul argued in the synagogues for three weeks, and Acts 17:10, which says the brethren "immediately" sent Paul and Silas away by night. Perhaps the events of Acts 17:4,5 could allow for more time.

4:17 Not that I am looking for a gift, but I am looking for what may be credited to your account.

The first part of this verse parallels verse 11. In the second part Paul addresses the benefit of the gift to the givers, which connects to his blessing on them in verse 19. Paul's words show they had not given because pressured by him to do so. Their free response made their generosity the more admirable, for in so doing they emulated Jesus, who gave himself. "Credited to your account" (pleonavzonta eij" lovgon uJmw'n , pleonazonta eis logon hymôn ) is another commercial term (see notes on v. 15). That which was credited was their fruit - the literal meaning of "what."

4:18 I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent.

Paul continues his compliments, employing both commercial and sacrificial language. Here again it has been argued that his language was saying he needed no more from the Philippians. But we believe he was stressing their overwhelming generosity. "I have received" (ajpevcw , apechô ) is from a word which was normally found at the bottom of a Greek receipt. They had done all that could be expected and more. "Gifts you sent" interprets an expression (taΙ par= uJmw'n , ta par hymôn ) which is literally translated "that which was from you."

They are a fragrant offering, an acceptable sacrifice, pleasing to God.

"Fragrant offering" is an image that moves us from the accountant to the priest, and relates their gift to God. The same language is used of Christ's death in Ephesians 5:2. What they did to help Paul and his mission was also pleasing service to God (cf. Gen 8:21; Exod 29:18; Lev 1:9,13; Ezek 20:41).

The reference to Epaphroditus connects with 2:25-30, especially with verses 25 and 30.

4:19 And my God will meet all your needs

As they supplied Paul's needs, now he speaks of their needs. Some see these words as a prayer and a wish. On this view if God did not meet their needs it could be said that the prayer was simply not answered. But we believe the words have a stronger meaning. Certainly they were a prayer, but they were also a promise. God would meet their needs. But what needs were meant? In the immediate context physical needs have been at issue, though Paul's contentment indicates spiritual satisfaction as well. In the larger context of the entire letter spiritual matters are paramount, and we believe spiritual concerns cannot be left out of account here. Even if their material needs were not met, their spiritual needs would be. When would they be met? Material and spiritual needs would be met in the temporal sphere, and spiritual needs would be met at the resurrection and in the fuller fellowship with God that it would bring. In a sense this promise applies to all Christians, but we think it had special significance when expressed to friends as loyal and generous as the Philippians.

according to his glorious riches in Christ Jesus.

"Glorious riches" could describe the source of temporal blessing, with its source in God, or it could refer to the Second Coming. Cf. the other references in the book to the Second Coming (esp. the notes at 4:5). No greater source of blessing could there be (see 3:21)! "In Christ Jesus" picks up the various references to "in the Lord" found previously in the book (cf. notes at 4:1).

4:20 To our God and Father be glory for ever and ever. Amen.

The doxology catches the whole purpose of the creation. Whatever else, let God be glorified! Not that men could add to the perfection of his nature. But their lives could acknowledge and demonstrate it. So every exhortation in the book should be brought to this touchstone - "Is it to God's glory?" "Amen" is a punctuation mark, a sign of powerful assent. For this reality Paul had given all, and so should all God's people.

CONCLUSION (4:21-23)

²¹ Greet all the saints in Christ Jesus. The brothers who are with me send greetings. ²² All the saints send you greetings, especially those who belong to Caesar's household. ²³ The grace of the Lord Jesus Christ be with your spirit. Amen.

The closing greetings come from four sources: Paul, the brothers with him, all the saints, and especially those of Caesar's household. They are addressed to two groups: the primary recipients of the letter, and "all the saints." As in the opening verse of the book, the greetings take special character from being "in Christ Jesus."

Perhaps Paul wrote these closing words with his own hand, as we know he did on other occasions (1 Cor 16:21; Gal 6:11; Col 4:18; and 2 Thess 3:17). Since the letter would be read to the congregation, those called upon to greet the others may be whoever first read it. They would most likely be the "overseers and deacons." Could the greeting have been meant for some Christians outside the immediate Philippian congregation?

Neither greeters nor addressees are named. We do know the names of a number of Roman Christians from Romans 16:3-16, and some may have been in Paul's mind here. "Caesar's household" could refer to persons from high positions to lowly. They may be singled out by Paul to indicate the circles into which the gospel had penetrated. Since Philippi was a Roman colony there may have been special acquaintances between the Christians there and those of Caesar's household.

The final benediction in verse 23 is a bestowal of grace, so that the book ends as it begins (1:2).

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Philippians (Book Introduction)

The Epistle to the Philippians

From Rome About a.d. 61

By Way of Introduction

There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul’s Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul’s joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Philippians 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Philippians 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

JFB: Philippians (Book Introduction)

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).

The EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated "the chief city," as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he "longed" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to "Cæsar's household" (Phi 4:22), and to the "palace" (Phi 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Act 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Phi 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Act 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

JFB: Philippians (Outline)

• INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
• CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 1Co 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.
• WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21)
• EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21).

TSK: Philippians (Book Introduction)

The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; 2Co 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

TSK: Philippians 4 (Chapter Introduction)

Overview

Phi 4:1, From particular admonitions, Phi 4:4, he proceeds to general exhortations, Phi 4:10. shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them; Phi 4:19, And so he concludes with prayer and salutations.

Poole: Philippians 4 (Chapter Introduction)

CHAPTER 4

MHCC: Philippians (Book Introduction)

The Philippians felt a very deep interest for the apostle. The scope of the epistle is to confirm them in the faith, to encourage them to walk as becomes the gospel of Christ, to caution them against judaizing teachers, and to express gratitude for their Christian bounty. This epistle is the only one, among those written by St. Paul, in which no censures are implied or expressed. Full commendation and confidence are in every part, and the Philippians are addressed with a peculiar affection, which every serious reader will perceive.

MHCC: Philippians 4 (Chapter Introduction)

(Phi 4:1) The apostle exhorts the Philippians to stand fast in the Lord.

(Phi 4:2-9) Gives directions to some, and to all in general.

(Phi 4:10-19) Expresses contentment in every condition of life.

(Phi 4:20-23) He concludes with prayer to God the Father, and his usual blessing.

Matthew Henry: Philippians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Philippians

Philippi was a chief city of the western part of Macedonia, prōtē tēs Makedonias polis , Act 16:12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Caesar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, a.d. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Act 16:9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Act 16:23, Act 16:24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (Phi 4:18), and this when no other church communicated with him as concerning giving and receiving (Phi 4:15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

Matthew Henry: Philippians 4 (Chapter Introduction)

Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (Phi 4:1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (Phi 4:10-19). He concludes the epistle with praise, salutations, and blessing (Phi 4:20-23).

Barclay: Philippians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

We are fortunate in one thing in our study of Philippians--there are practically no critical problems involved; for no reputable New Testament critic has ever doubted its genuineness. We can accept Philippians as undoubtedly an authentic letter of Paul.

Philippi

When Paul chose a place wherein to preach the gospel, he always did so with the eye of a strategist. He always chose one which was not only important in itself but was also the key point of a whole area. To this day many of Paulpreaching-centres are still great road centres and railway junctions. Such was Philippi which had at least three great claims to distinction.

(i) In the neighbourhood there were gold and silver mines, which had been worked as far back as the time of the Phoenicians. It is true that by the time of the Christian era they had become exhausted, but they had made Philippi a great commercial centre of the ancient world.

(ii) The city had been founded by Philip, father of Alexander the Great, and it is his name that it bears. It was founded on the site of an ancient city called Krenides, a name which means The Wells or Fountains. Philip had founded Philippi in 368 B.C. because there was no more strategic site in all Europe. There is a range of hills which divides Europe from Asia, east from west and just at Philippi that chain of hills dips into a pass so that the city commanded the road from Europe to Asia, since the road must go through the pass. This was the reason that one of the great battles of history was fought at Philippi; for it was here that Antony defeated Brutus and Cassius, and thereby decided the future of the Roman Empire.

(iii) Not very long after, Philippi attained the dignity of a Roman Colony. The Roman Colonies were amazing institutions. They were not colonies in the sense of being outposts of civilization in unexplored parts of the world. They had begun by having a military significance. It was the custom of Rome to send out parties of veteran soldiers, who had served their time and been granted citizenship, to settle in strategic road centres. Usually these parties consisted of three hundred veterans with their wives and children. These colonies were the focal points of the great Roman road systems which were so engineered that reinforcements could speedily be sent from one colony to another. They were founded to keep the peace and to command the strategic centres in Romefar-flung Empire. At first they had been founded in Italy; but soon they were scattered throughout the whole Empire, as the Empire grew. In later days the title of colony was given by the government to any city which it wished to honour for faithful service.

Wherever they were, these colonies were little fragments of Rome and their pride in their Roman citizenship was their dominating characteristic. The Roman language was spoken; Roman dress was worn; Roman customs were observed; their magistrates had Roman titles, and carried out the am ceremonies as were carried out in Rome itself. They were stubbornly and unalterably Roman and would never have dreamt of becoming assimilated to the people amidst whom they wert set. We can hear the Roman pride breathing through the charge against Paul and Silas in Ac 16:20-21: "These men are Jews, and they are trying to teach and to introduce laws and customs which it is not right for us to observe--for we are Romans."

"You are a colony of heaven" (King James Version), Paul wrote to the Philippian Church (Phi_3:20 ). Just as the Roman colonist never forgot in any environment that he was a Roman, so they must never forget in any society that they were Christians. Nowhere were men prouder of being Roman citizens than in these colonies; and such was Philippi.

Paul And Philippi

It was on the second missionary journey, about the year A.D. 52, that Paul first came to Philippi. Urged on by the vision of the man of Macedonia with his appeal to come over and help us, Paul had sailed from Alexandrian Troas in Asia Minor. He had landed at Neapolis in Europe, and thence made his way to Philippi.

The story of Paulstay in Philippi is told in Ac 16 ; and an interesting story it is. It centres round three people--Lydia, the seller of purple; the demented slave-girl, used by her masters to tell fortunes; and the Roman jailor. It is an extraordinary cross-section of ancient life. These three people were of different nationalities. Lydia was an Asiatic, and her name may well be not a proper name at all but simply "the Lydian lady." The slave-girl was a native Greek. The jailor was a Roman citizen. The whole Empire was being gathered into the Christian Church. But not only were these three of different nationalities; they came from very different grades of society. Lydia was a dealer in purple, one of the most costly substances in the ancient world, and was the equivalent of a merchant prince. The girl was a slave, and, therefore, in the eyes of the law not a person at all, but a living tool. The jailor was a Roman citizen, member of the sturdy Roman middle-class from which the civil service was drawn. In these three the top, the bottom and middle of society are all represented. No chapter in the Bible shows so well the all-embracing faith which Jesus Christ brought to men.

Persecution

Paul had to leave Philippi after a storm of persecution and an illegal imprisonment. That persecution was inherited by the Philippian Church. He tells them that they have shared in his bonds and in his defence of the gospel (Phi_1:7 ). He bids them not to fear their adversaries for they are going through what he himself has gone through and is now enduring (Phi_1:28-30 ).

True Friendship

There had grown up between Paul and the Philippian Church a bond of friendship closer than that which existed between him and any other Church. It was his proud boast that he had never taken help from any man or from any Church, and that, with his own two hands, he had satisfied his needs. It was from the Philippians alone that he had agreed to accept a gift. Soon after he left them and moved on to Thessalonica, they sent him a present (Phi_4:16 ). When he moved on and arrived in Corinth by way of Athens, they alone again remembered him with their gifts (2Co_11:9 ). "My brethren whom I love and long for," he calls them, "my joy and crown in the Lord" (Phi_4:1 ).

The Occasion Of The Writing Of The Letter

When Paul wrote this letter he was in prison in Rome, and he wrote it with certain definite objects.

(i) It is a letter of thanks. The years have passed; it is now A.D. 63 or 64 and once again the Philippians have sent him a gift (Phi_4:10-11 ).

(ii) It has to do with Epaphroditus. It seems that the Philippians had sent him not only as a bearer of their gift, but that he might stay with Paul and be his personal servant. But Epaphroditus had fallen ill. He was sick for home; and he was worried because he knew that the people at home were worried about him. Paul sent him home, but he had the unhappy feeling that the people in Philippi might think Epaphroditus a quilter, so he goes out of his way to give him a testimonial: "Receive him with all joy, and honour such men, for he nearly died for the work of Christ" (Phi_2:29-30 ). There is something very moving in the sight of Paul, himself in prison and awaiting death, seeking to make things easier for Epaphroditus, when he was unexpectedly and unwillingly compelled to go home. Here is the peak of Christian courtesy.

(iii) It is a letter of encouragement to the Philippians in the trials which they are going through (Phi_1:28-30 ).

(iv) It is an appeal for unity. It is from that, that there rises the great passage which speaks of the selfless humility of Jesus Christ (Phi_2:1-11 ). In the Church at Philippi there were two women who had quarrelled and were endangering the peace (Phi_4:2 ); and there were false teachers who were seeking to lure the Philippians from the true path (Phi_3:2 ). This letter is an appeal to maintain the unity of the Church.

The Problem

It is just here that the problem of Philippians arises. At Phi_3:2 there is an extraordinary break in the letter. Up to Phi_3:1 everything is serenity and the letter seems to be drawing gently to its close; then without warning comes the outburst: "Beware of dogs; beware of evil workers; beware of the concision." There is no connection with what goes before. Further, Phi_3:1 looks like the end. "Finally, my brethren," says Paul, "rejoice in the Lord" and having said finally he begins all over again! (That, of course, is not an unknown phenomenon in preaching).

Because of this break many scholars think that Philippians, as we possess it, is not one letter but two letters put together. They regard Phi_3:2-21 and Phi_4:1-3 as a letter of thanks and warning sent quite early after the arrival of Epaphroditus in Rome; and they regard Php 1 - 2; Phi_3:1 and Phi_4:4-23 as a letter written a good deal later, and sent with Epaphroditus when he had to go home. That is perfectly possible. We know that Paul almost certainly did, in fact, write more than one letter to Philippi, for Polycarp, in his letter to the Philippian Church, says of him, "when he was absent he wrote letters to you."

The Explanation

And yet it seems to us that there is no good reason for splitting this letter into two. The sudden break between Phi_3:1 and Phi_3:2 can be otherwise explained in one of two ways.

(i) As Paul was writing, fresh news may have come of trouble at Philippi; and there and then he may have interrupted his line of thought to deal with it.

(ii) The simplest explanation is this. Philippians is a personal letter and a personal letter is never logically ordered like a treatise. In such a letter we put things down as they come into our heads; we chat on paper with our friends; and an association of ideas which may be clear enough to us may not be so obvious to anyone else. The sudden change of subject here is just the kind of thing which might occur in any such letter.

The Lovely Letter

For many of us Philippians is the loveliest letter Paul ever wrote. It has been called by two titles. It has been called The Epistle of excellent Things--and so indeed it is; and it has been called The Epistle of Joy. Again and again the words joy and rejoice recur. "Rejoice," writes Paul, "again I will say rejoice," even in prison directing the hearts of his friends--and ours--to the joy that no man can take from us.

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint PaulEpistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philippians 4 (Chapter Introduction)

Great Things In The Lord (Phi_4:1)

Healing The Breaches (Phi_4:2-3)

The Marks Of The Christian Life (Phi_4:4-5)

The Peace Of Believing Prayer (Phi_4:6-7)

True Countries Of The Mind (Phi_4:8-9)

The True Teaching And The True God (Phi_4:8-9 Continued)

The Secret Of True Content (Phi_4:10-13)

The Value Of The Gift (Phi_4:14-20)

Greetings (Phi_4:21-23)

Constable: Philippians (Book Introduction)

Introduction

Historical background

The name of the city of Philippi was originally Krinides (lit. springs). It stood about 10 miles inland from the Aegean Sea in the Roman province of Macedonia. In 356 B.C. Philip II, king of Macedonia and father of Alexander the Great, renamed the town after himself and enlarged it.

In 42 B.C. the Romans Octavian, Antony, and Lepidus defeated Brutus and Cassius in a battle fought just west of Philippi. After that battle Philippi became a military colony. Subsequent battles in 42 and 31 B.C. resulted in Philippi receiving even higher status. The citizens enjoyed autonomous government, immunity from taxes, and treatment as if they lived in Italy.¹ Some commentators have seen indications of the pride the Philippians took in their city in Acts 16:20-21 and Philippians 1:27 and 3:20. Luke's description of Philippi as a "leading city of the district of Macedonia" (Acts 16:12) probably refers to its colonial status since it was the only colony in the area. Amphipolis was the capital of the district, and Thessalonica was the capital of the province.

The Via Egnatia, the main highway from Rome to the east, ran through Philippi and brought much commerce and many travelers to Philippi. Also the nearby Gangites (modern Angitis) River was another natural advantage since it constituted another ancient thoroughfare (cf. Acts 16:13).

The story of the founding of the church in Philippi appears in Acts 16. Philippi was the first town in which Paul preached after he crossed the Aegean Sea from Troas and entered Europe. Then (50 A.D.) the city had few Jewish residents and the first converts were Lydia, a Gentile businesswoman from Thyatira in the province of Asia Minor, and the Philippian jailer. The church evidently met in Lydia's home at first (Acts 16:15). Paul's companions on his first visit to Philippi included Silas, Timothy, and Luke. Luke may have stayed in Philippi to establish the new converts when the other members of Paul's missionary team moved on to Thessalonica.² The Philippian Christians sent financial support to Paul in Thessalonica more than once (Phil. 4:15-16).

Probably Paul visited Philippi again during his third missionary journey in 57 A.D. He travelled from Ephesus to Corinth by land and then from Corinth back to Miletus mostly by land. From there he took a ship to Jerusalem. The land route he took on both occasions would have led him through Philippi.

No serious question about the Pauline authorship of this epistle arose until the nineteenth century. Paul claimed to have written it (Phil. l:1), and the references to his acquaintances, events in his life, and his way of thinking all point to him as the writer.

The apostle was a prisoner when he penned this letter (Phil. 1:7, 13, 16). References to the palace guard (1:13) and Caesar's household (4:22) have led most interpreters to conclude that Paul wrote from Rome rather than from Caesarea (cf. 1:19-24; 2:24).³ The Marcionite Prologue (c. 170 A.D.) also refers to Paul writing Philippians from Rome. Evidently he did so during his first Roman imprisonment (60-62 A.D.) during which time he also wrote Ephesians, Colossians, and Philemon, the other Prison Epistles.⁴

The primary purpose Paul had in mind in writing this epistle seems to have been to reassure the Philippians. Epaphroditus, whom they had sent with a gift for Paul and to minister to his needs in prison, had recovered from a serious illness and was about to return to Philippi. Paul built up Epaphroditus in the eyes of his readers (2:25-30), which suggests that they may not have appreciated him adequately for some reason. Secondary reasons for sending this letter include expressing thanks for the Philippians' gift to Paul in prison (4:10-14) and announcing Timothy's approaching visit (2:19). Paul also wanted to explain his desire to revisit his readers (2:24) and to deal with the problem of the two women in the church who needed to reconcile (4:2). One commentator identified the genre of this epistle as a letter of friendship and moral exhortation.⁵

Of all Paul's epistles Philippians is the most consistently positive and personal. It reflects a joyful spirit.⁶ Paul did not rebuke this church sharply nor did he refer to any major problems in it. His warnings are of a precautionary nature. His occupation with Jesus Christ also stands out. In 104 verses there are 51 references to the Lord Jesus by name.

". . . what is most noticeable in this letter is the general paucity of Paul's more specialized theological vocabulary and the infrequency of the explanatory for,' which is always a dead giveaway that Paul is involved in heavy argumentation."⁷

Message⁸

The Philippian Christians were special favorites of the apostle Paul. Their response to the gospel and their subsequent progress in the faith were exemplary. However the connections between Paul and Philippi that the New Testament records, both in Acts and in this letter, reveal an interesting paradox.

In both books there is a lot about prison and a lot about rejoicing. Paul ended up in prison when he first evangelized Philippi. Yet in prison Paul and Silas sang praises to God. When Paul wrote Philippians he was in prison, this time in Rome. However the dominant emotion that he projected in this book was rejoicing.

The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

The theme of the epistle is participation in the gospel. Everything in this letter deals with that subject in some way, as I have pointed out in the notes. By participation in the gospel I mean the fellowship that Paul and the Philippians shared in the work of disseminating the gospel. This is the work in which all Christians should participate as well. Paul, the Philippians, and we are all partners in the work of the gospel. The key to working together effectively as partners in the gospel is having the mind of Christ. Therefore in this overview of the book I would like to emphasize this fundamental attitude about which Paul had so much to say in this book.

The key revelation in this epistle is that of the Christian attitude, or viewpoint, or consciousness. Note some of the references to the mind or attitude in this epistle: 1:7; 2:2, 3, 5; 3:15, 19; 4:2, 10. This is a key word in this book, and it indicates the emphasis of Philippians.

Paul revealed what the mind of Christ was in the Savior. We find this revelation in 2:5-11, one of the greatest Christological passages in the Bible. The Gospels reveal Jesus' words and works, but this passage unveils His mind.

Notice first the mental attitude of our Savior in 2:6. He did not regard His privileged position as something that He needed to retain. He did not value His position for the sake of the position. He laid it aside and stooped to unbelievable depths to lift those who needed redemption out of ruin.

This attitude resulted in certain activity, which we read of in verses 7 and 8. Jesus Christ selflessly gave up what was in His own best interests for the sake of the betterment of others. He left the heights of heaven for the lowliness of earth. He who was sovereign became a servant. Instead of becoming the highest of servants, an angel, he became a lowly servant, a man. He could have lived a life of ease, but He submitted to shame and death. He might have died in comfort and private surrounded by those who loved Him. Instead He died in agony and shame in public surrounded by those who hated Him. He could have died appreciated, but instead he died hated and misunderstood. This is the mind of Christ, a lowly mind, a loving mind.

This activity resulted in an award: verses 9-11.

Paul also revealed what the mind of the saints who are in Christ should be. We too should have a certain attitude that expresses itself in specific activity, which God will just as surely reward.

Our attitude should be that our love abounds increasingly and that we are sincere and void of offense (1:9-10). Christ's love is to be our love. His attitude is to be our attitude. Regardless of the present privileged position we may occupy we must not retain it as a prize.

Paul had this attitude. We can see it clearly in the statement he made in Romans 9:1-3. Just before he wrote these words, Paul wrote that nothing could separate him for the love of God in Christ Jesus. Yet he did not count that secure position something to retain for his own benefit. He was willing to give it up for the welfare of the Jews. You may remember that Moses voiced a similar sentiment in Exodus 32:32.

What is the activity that should flow out of this attitude?

Look first at 1:27. Our life should be worthy of the gospel. This was one of Paul's favorite ways to describe our conduct responsibility as Christians (cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:12). Worthy conduct is not just morally upright behavior. It is conduct that the gospel drives, conduct that aims at proclaiming the gospel, making it known. It is conduct that responds appropriately to God's gift of grace to us.

Notice also 2:14-15. We are to be blameless in our relationship to God. Moreover we are to be harmless in our relationships with people, not doing them harm but good. Our Lord's example of humble service to the point of death is our model. How much do we know about emptying ourselves, humbling ourselves, becoming obedient to death, even the death of the cross?

What is the award that will follow this attitude and this activity? It is twofold.

There is present victory over circumstances. This whole epistle is a revelation of Paul's triumph over circumstances that would have defeated many people. The pioneer missionary to the regions beyond sat confined in prison. Rather than saying everything was against him, Paul rejoiced that God's program was advancing. In all the Prison Epistles, Paul viewed himself not as the prisoner of Nero but of Jesus Christ. He believed the Lord had placed him where he was for the best purpose. Anyone can sing when he or she escapes from prison, but Paul sang in prison.

Second, there is also future reward. Throughout this epistle Paul had the judgment seat of Christ in view (1:6, 10-11, 20; 2:16; 3:8-9, 14; 4:1, 5). God will reward the mind of Christ in the saints just as He has rewarded the mind of Christ in the Savior. We should strive to gain that prize, not to glorify ourselves in heaven but to have a crown to lay down at Jesus' feet in worship in heaven (cf. Rev. 4:10).

We have seen that the mind of Christ is the key to this epistle. We have also seen that Paul revealed this mind in the Savior and in the saints. What did he say about this mind or attitude? He said, "Have this mind in you" (2:5).

What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with Him at the center. Paul put it this way: "To me, to live is Christ" (1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. Life is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life was Christ.

What is our responsibility with this attitude? It is to work out our own salvation in response to God's working in us (2:12-13). We work out what God works in. How do we do this? We do this by forgetting what is past and by pressing on to God's goal for us. Paul used the same Greek word to describe his persecution of Christians (3:6) and his pressing toward his new goal (3:14; dioko). He pursued both goals zealously. He transferred all the passion and fervor that he once expended on tearing down the church into building it up. Our responsibility is absolute dedication and unfailing endeavor to the goal of building the church.

What are the rules we must follow with this attitude? Primarily we must rejoice in the Lord (3:1; 4:4). Rejoicing is not only a privilege, but it is a duty for the Christian. God has commanded us to rejoice. To do this we need to focus our thinking on what God is really doing as He has revealed this in His Word. We must also be forbearing toward all men rather than antagonistic (4:5). We must also give ourselves to prayer rather than to anxiety (4:6). These are the basic rules we need to follow.

By way of application, what does adopting the mind of Christ mean?

For the church the measure of her authority is the measure of her conformity to the mind of Christ. The church, the corporate body of believers, depends on many different things today to give it authority: political power, charismatic leaders, social influence, etc. Yet the church's real authority today is the same as Jesus Christ's authority was when He walked this earth, His humble attitude of submissiveness and obedience to His Father. The essence of the mind of Christ is love. Its consciousness is joy. Its expression is sacrifice. If love, joy, and sacrificial service characterize the church, it will have authority in the world.

For the individual Christian the application is that we should allow Jesus Christ to master us completely. We should view ourselves as His captives, His prisoners (cf. 1:1). It is only by entering into bondage to the Savior that we can find true liberty. His ideal must become our ideal. His power should be what we depend on to fulfill that ideal. Furthermore the certainty of His ultimate victory and ours now and in the future should be the inspiration for our ceaseless song. The present joy of our lives should come from our comradeship with Him day by day. Sharing the mind of Christ will teach us how to love, to serve, and to sing as we live the Christian life.

Constable: Philippians (Outline)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

1. Paul's present imprisonment 1:12-18

2. Paul's anticipated deliverance 1:19-26

III. Partnership in the gospel 1:27-4:9

A. A worthy walk 1:27-30

B. Unity and steadfastness 2:1-4:1

1. Walking in unity ch. 2

2. Walking in steadfastness 3:1-4:1

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

Philippi, a considerable city in Macedonia, so called from Philip, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham) --- It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy. --- The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns against false teachers, whom he calls dogs, and enemies of the cross of Christ. He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)

====================

Gill: Philippians (Book Introduction)

INTRODUCTION TO PHILIPPIANS

Philippi was a Roman colony, and the chief city of one part of Macedonia, Act 16:12, it is by Appianus called Datos which was its original name; and by Diodorus Siculus it is called Crenidae ^a, from, the fountains about it; and it took its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt and fortified it; near this place a famous battle was fought, and a victory obtained by Augustus Caesar and Mark Antony, over Brutus and Cassius; it is now called Chrixopolis, properly Chrysopolis, from the plenty of golden mines near it: here the apostle was directed by a vision, to go and preach the Gospel; and which was succeeded, to the conversion of Lydia, and the jailer, and their families; which laid the foundation of a Gospel church in this place, to whom this epistle is written; and which was written by the apostle when he was a prisoner at Rome, as many things in it show; for he more than once makes mention of his bonds, and of these being made manifest in Caesar's palace, and of some of Caesar's household sending their Christian salutations to this church: Dr. Hammond makes the date of this epistle to be the year 59, and Dr. Lightfoot places it in the year 60, and the sixth of Nero; the occasion of it was this, the Philippians, to whom the apostle was very dear, he being the first preacher of the Gospel to them, and the instrument of their conversion, hearing that he was a prisoner at Rome, send their minister and pastor Epaphroditus to him, to visit him, and by him a present to support him under his afflicted circumstances, and who related to him the case of this church; and at his departure he sent by him this letter; the design of which is, to express his love and affection to them; to give them an account of his bonds, and the usefulness of them, and how he was supported under them; to encourage them under all the afflictions and persecutions, they endured for the sake of Christ; to excite them to love, unity, and peace, among themselves; to caution them against false teachers, judaizing Christians, that were for joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; to exhort them to a holy life and conversation, and to return them thanks for their kind present.

Gill: Philippians 4 (Chapter Introduction)

INTRODUCTION TO PHILIPPIANS 4

This chapter contains exhortations to various duties becoming Christians, the apostle's thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in Phi 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Phi 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Phi 4:3; entreats others to assist them therein; and in Phi 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Phi 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Phi 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Phi 4:7; and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy, Phi 4:8; and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it, Phi 4:10; nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state, Phi 4:11; which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ, Phi 4:12; however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since, Phi 4:14, the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage, Phi 4:17; as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays, Phi 4:17, and to whom he gives the glory of what they had given, and he had received, Phi 4:20; and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction, Phi 4:21.

College: Philippians (Book Introduction)

INTRODUCTION

THE CITY

When Paul bypassed the seaport at Neapolis and moved eight miles inland to Philippi, he did so because Philippi, though small, was a city of some importance. The history of the city stretched back several centuries. A small village, known as Krenides, was captured by Philip of Macedon and annexed to his empire in 356 B.C. The area was attractive because of the many springs in the vicinity, and because of the nearby gold mines. Hence Philip named the city after himself, i.e., Philippi.

The city remained insignificant until conquered by the Romans almost two centuries later (168, 167 B.C.). The area was made a Roman province, and included in the first of the four districts into which the Romans divided Macedonia.

The most significant event of the pre-Pauline city took place in 42 B.C. There, on the plain of Philippi, the forces of Brutus and Cassius (Caesar's assassins) clashed with the armies of Antony and Octavian, only to go down in defeat. Thus Philippi was the spot at which the destiny of the Roman empire was set for some time to come.

Later (31 B.C.) Octavian defeated Antony. As a result of the battles of 42 and 31 B.C. a number of military veterans, from both the victors and the vanquished, were settled there. In 31 B.C. the name of the town was enhanced to honor Octavian (Caesar Augustus), its conqueror.

Philippi was made a Roman colony, a high privilege indeed for a provincial city within the empire. Rights of the citizenry included Roman citizenship, the right to own and transfer property, and exemption from certain taxes. The city was in municipal pattern and architecture modeled on Rome, as well as in legal and administrative detail. The citizens wore Roman dress, had coinage with Roman inscriptions, and used (though not exclusively) the Latin language. Roman citizens had certain rights under Roman law, a fact that stood to Paul's advantage when he came to Philippi (Acts 16:37ff).

The city was located on the Via Egnatia, one of the major Roman roads of the time. Some evidence indicates the road in this area was in bad condition during the time of Paul's visit, so that visitors to Philippi may have used the sea route (as Paul did) with greater frequency. However, bad roads, though an inconvenience to travel, did not stop it completely. When Paul left the city it was by road toward the west.

Residents of the city would have included a core of veterans of the Roman wars or their descendants. Also in residence were Greeks, descendants of the native Thracian population, and some Jews. Some read the story of the conversion of Lydia in Acts 16 to indicate there were not enough male Jews in the city to constitute a synagogue. But others argue that there was a synagogue built by the river to which Paul went to preach.

ORIGINS OF THE CHURCH

The origins of this church are recorded in Acts 16:6-40. Compare the commentary by Dennis Gaertner in this series for detailed comments. The following should be noted.

First, it was by divine impulse that the mission to Philippi and Europe was undertaken. A vision, coupled with earlier prohibitions, spurred Paul on his way (Acts 16:6-10). Paul traveled with Silas, Timothy (who had joined the party earlier), and, by assumption, Luke, who is identified by "we" in Acts 16:10. This is based on the view that Acts was written by Luke. When Paul and Silas left the city, Luke was apparently left with the fledgling church, to be picked up by Paul when he passed through Philippi on his third journey (Acts 20:5).

Second, the initial convert in the city was Lydia (Acts 16:13-15), an open-minded God-fearer, whose profession (a dealer in purple cloth) and hospitality lead to the conclusion she was a person of some means. Though she is not mentioned in Philippians, two of the four specific names of Philippian Christians given in the letter are women, and it is generally thought that the women exercised significant roles in the church.

Third, a slave girl was exorcised, and this good deed destroyed her commercial advantage to her owners. In retaliation they inflamed a crowd, with the result that Paul and Silas were beaten and imprisoned in the most miserable of conditions (Acts 16:16-24).

Fourth, this incarceration served to make the faith of Paul and Silas shine more brightly, as they sang praises to God from their cell, rather than uttering the groans of pain that might have been expected. An earthquake so devastated the prison that the prisoner's cells were opened and their bonds loosed. The jailer, contemplating suicide because he thought his prisoners would have escaped, was reassured by Paul and Silas that they were all still there. More importantly, he found Christ, and he and his family became Christians in what is one of the remarkable conversions of the New Testament (Acts 16:23-34).

Finally, the release of Paul and Silas from prison and the embarrassment of the Philippian officials when they learned they had afflicted Roman citizens is told with a touch of humor. Paul and Silas, apparently taking their time, finally left the city, no doubt much to the relief of the city authorities (Acts 16:35-40). But their companion Luke stayed behind, with a group of believers whose ties to Paul through the years were especially affectionate. Though the first convert was a God-fearer, evidence indicates the church was composed predominantly of Gentiles who had not necessarily been sympathetic to Judaism. The date for these events is generally considered to be from A.D. 49-52.

PAUL'S LOCALE

Paul nowhere in this letter names the place of his imprisonment. A long held tradition, dating as early as the second century, identifies Rome as his locale. In recent years two other main options have been advanced: Ephesus and Caesarea. In considering this issue there are basic data to be kept in mind.

(1) Paul was a prisoner (1:7) and did not know the outcome of his trial (1:19f; 2:17).

(2) The place from which Paul wrote was also populated by those of "Caesar's household" (4:22).

(3) Timothy was with Paul (1:1; 2:19ff).

(4) The Christians in Paul's locale were engaged in evangelism (1:14ff).

(5) Paul hoped to visit Philippi if circumstances allowed (2:24).

(6) There was frequent communication between Philippi and Paul. The Philippians had heard Paul was in prison and sent Epaphroditus, who became ill. This news reached Philippi, and their anxiety reached back to Paul. The letter Paul wrote would be sent to Philippi, to be followed by visits from Timothy, and later (if possible) Paul himself (2:19-28).

A theoretical Ephesian imprisonment meets some of these criteria, but founders on others. Most telling is the fact that though Acts says Paul was in Ephesus for some time (Acts 19:8, 10) there is no record of an imprisonment there.

Paul was imprisoned for at least two years at Caesarea (Acts 24:27), but again that imprisonment does not account for all the statements in Philippians. One of the reasons for objection to Rome as the place of origin was that the distance between Rome and Philippi was too great for all the trips indicated by Philippians. But the distance was just as great to Caesarea. Actually the journey from Rome to Philippi took about forty days. Thus a major objection to a Roman imprisonment, and justification for a Caesarean, is removed.

Two major objections to Rome have to do with the amount of time needed for travel, just discussed, and the change in Paul's travel plans from his announced intention to visit Spain (Rom 15:24, 29) to his intent to visit Philippi (Phil 1:25-27; 2:24). Given Paul's unexpected changes in circumstances due to his arrest and imprisonment (Acts 21), a change of intent should not be found too surprising.

Though Rome cannot be proved to be the place from which Paul wrote, it does seem to fit the circumstances better than the alternatives. If from Rome, the date of writing was probably the early 60s. While holding this view, students still should not close themselves to evidence suggesting other possibilities. Despite the details in Acts and his biographical statements in the letters, there is still a great deal we do not know about Paul's activities.

REASONS FOR WRITING

Hawthorne lists a number of reasons Paul wrote this letter. From his list we may select the following as the most obvious.

First, there was the matter of Epaphroditus and the gift sent to Paul by his hand. Paul wished to respond to their generosity (4:10-20). He also wished to allay their apprehensions about Epaphroditus (2:25-30), with whom he doubtless sent the letter.

Second, he took the opportunity to share certain news about himself and his situation. He especially told them of a problem he faced because some brethren hoped to create trouble for him by preaching Christ out of envy and rivalry (1:14-18). At the same time he addressed the issue of his imprisonment and his possible future (1:19-30; 2:24).

Third, he wished to address a serious problem of division within the church. He names two women (4:2), but we suspect the problem was of wider dimension. There are touches throughout the book directed to this need, but it is addressed most powerfully in 2:1-11.

Fourth, Paul wished to warn about those he calls "dogs," "men who do evil," and "mutilators of the flesh" in 3:2. Later in the chapter he laments about "enemies of the cross" ( v. 18).

EMPHASES

In addition to these central purposes there are certain notes sounded throughout the book which can enrich pursuit by the serious student. The joy motif through the book has been often observed (cf. the reference at 1:4). Though some have argued the church was a joyful one, we believe that not to have been the case. Paul's repeated exhortations indicate their lack of joy, and we suppose that a capturing of the "joy of the Lord" would go far to resolving the Philippians' problems.

Another noteworthy emphasis is the repeated use of the forms of the root fron- ( phron ; references at 1:7). From examining these it can be discerned how Paul's call was for a whole approach to life, not just to superficial thought or action. Study of this term makes it clear that Christianity was a deep and total commitment to the Lord and to a way of life.

In addition the reader might examine the texts listed under "all" (1:1), "partnership" (1:5), and "in the Lord" (4:1).

DEVOTIONAL TEXTS

Some of the great devotional New Testament texts are found in Philippians (see 1:21; 2:5-11,12f; 3:7-11; 4:4-7,8f, and 11-13). Often these verses are taken out of context, and are given an independent existence. We note this to stress the fact that Paul did not write Philippians (or any letter) so it could be the subject of a commentary - though commentaries have real value. To follow Christ meant to live a life, not to judiciously make detailed observations about grammar, word meanings, syntax, etc. So if a commentary enhances understanding, that is a noble thing. But understanding may stop short of salvation. As Paul wrote to enhance discipleship, so this author hopes this work will have the same effect! To God be the glory!

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

Beare, F.W. The Epistle to the Philippians . London: Adam and Charles Black, 1959.

Bruce, F.F. Philippians . Peabody, MA: Hendrickson, 1983.

Craddock, Fred. Philippians . Atlanta: John Knox, 1985.

Harrell, Pat. The Letter of Paul to the Philippians . Austin: Sweet, 1969.

Hawthorne, Gerald. Philippians . Waco: Word Books, 1983.

Martin, Ralph. Philippians . Grand Rapids: Eerdmans, 1987.

Melick, Richard. Philippians, Colossians, Philemon. Nashville: Broadman, 1991.

O'Brien, Peter. Philippians . Grand Rapids: Eerdmans, 1991.

Saunders, Ernest. First Thessalonians, Second Thessalonians, Philippians, Philemon . Atlanta: John Knox, 1981.

-College Press New Testament Commentary: with the NIV