Philippians Combined

Clubb, 1
A Commentary on
Philippians
By
John Clubb
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Preface
At the time of this writing, I am a senior in high school. I have taken on this project of writing a
commentary on the Pauline epistle to the Phillipians because my school requires a senior project in
order to graduate, and I feel a commentary like this is something God has called me to do. I hope to
grow greatly in Him as a result of this work, and hopefully others will be caused to grow as well, thanks
to my words.
Since I am only a high school senior, I have had no formal training in any ancient language, nor
have I had training in seminary or Biblical studies. I have only that which I can pick up in discussions with
my pastor, that I can find on my own, and that God gives me. Do to my lack of formal training, I am not
going to go in-depth into the historical or linguistic aspects of the writing. Instead, I am going to try to
focus on what God is saying in His Word, both to me and to anybody who may be reading my work.
I have available to me three commentary books: (John) Calvin’s Commentaries; The Expositor’s
Bible Commentary, edited by Frank E. Gaebelein (the Phillipians section of which is by Homer A. Kent
Jr.); and The Bible Knowledge Commentary, edited by John F. Walvoord and Roy B. Zuck. These books
should, hopefully, be able to fill me in on the bits of knowledge I do not have due to lack of training.
However, I am going to try to avoid making my work nothing more than a “Frankenstein” collection of
these works. I have decided that I will write my own reactions and insights into each verse before I
consult any other book, and then I will do so mostly to see if what I have said is wrong in any way (I may
occasionally add in the words and thoughts of other authors, if they have something helpful to offer that
is not my own thought).
It is my dream to write mostly about what God says in His Word to the church, to the believer,
and to me. I will include the historical where I feel it is beneficial, interesting, or necessary, but the focus
of this work is not going to be on the historical. I will analyze the rhetorical as often as I note it, and I will
explain the meaning, as I take it, in every verse of the book of Phillipians.
Again, I am no expert on the Bible. What I have to offer will be mostly my own insight, interlaced
with the expertise of others.
I will be using the English Standard Version of the Bible for most of my work, and all the verses
will be re-written in the commentary itself from the ESV. The King James’ Version of the Bible is also
available to me, as is the New International Version and any other version I choose to look up online.
Strong’s Concordance will be consulted for the meanings of Greek words.
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Chapter 1 of the Epistle to the Phillipians

1:1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are at Phillipi,
with the overseers and deacons:
1:2 Grace to you and peace from God our Father and the Lord Jesus Christ.
1:3 I thank God in all my remembrance of you,
1:4 always in every prayer of mine for you all making my prayer with joy,
1:5 because of your partnership in the gospel from the first day till now.
1:6 And I am sure of this, that he who began a good work in you will bring it to completion at the
day of Jesus Christ.
1:7 It is right for me to feel this way about you all, because I hold you in my heart, for you are all
partakers with me of grace, both in my imprisonment and in the defense and confirmation of
the gospel.
1:8 For God is my witness, how I yearn for you all with the affection of Christ Jesus.
1:9 And it is my prayer that your love may abound more and more, with knowledge and all
discernment,
1:10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ,
1:11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of
God.
1:12 I want you to know, brothers, that what has happened to me has really served to advance the
gospel,
1:13 so that it has become known throughout the whole imperial guard and to all the rest that my
imprisonment if for Christ.
1:14 And most of the brothers, having become confident in the Lord by my imprisonment , are much
more bold to speak the word without fear.
1:15 Some indeed preach Christ from envy and rivalry, but others from good will.
1:16 The latter do it out of love, knowing that I am put here for the defense of the gospel.
1:17 The former proclaim Christ out of rivalry, not sincerely but thinking to afflict me in my
imprisonment.
1:18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in
that I rejoice. Yes, and I will rejoice,
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1:19 for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out
for my deliverance,
1:20 as it is my eager expectation and hope that I will not be at all ashamed, but that with full
courage now as always Christ will be honored in my body, whether by life or death.
1:21 For to me to live Christ, and to die gain.
1:22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell.
1:23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far
better,
1:24 but to remain in the flesh is more necessary on your account.
1:25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy
in the faith,
1:26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you
again.
1:27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see
you or am absent, I may hear of you that you are standing firm in one spirit, with one mind
striving side by side for the faith of the gospel,
1:28 and not frightened in anything by your opponents. This is a clear sign to them of their
destruction, but of your salvation, and that from God.
1:29 For it has been granted to you that for the sake of Christ you should not only believe in him but
also suffer for his sake,
1:30 engaged in the same conflict that you saw I had and now hear that I still have.
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1:1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are at Phillipi,
with the overseers and deacons:
Naturally, the first thing Paul does in his epistle is identify both the writer and the
receivers of the letter. He identifies Timothy with him, in part because they were imprisoned
together at the time of the writing of this letter (most scholars say they were in Rome at the
time, though some contend they may have been in Caeseara or Ephesus), and also because
Timothy was known personally to the church at Phillipi. He had visited there on his trips for Paul,
and had inquired after the church’s well-being often during his journeys.
In this letter to the Phillipians, Paul does not use his title as an apostle. This is because
the epistle was meant to be a familiar, joyous letter of thanks rather than of chastisement.
Instead, he identifies himself as simply a “servant of Christ Jesus,” “servant” here meaning
literally a slave (either voluntarily or not). Note that this identifier as a servant of Christ
immediately follows Paul’s own name. It seems significant that Paul placed this description as he
did, right after his own name, as if he wanted the Phillipians to think “servant of Christ”
immediately after thinking “Paul.” This association reflects Paul’s devotion to Christ, as if the
term “slave” were not already strong enough.
Calvin notes the term “saints” and uses it as a point of contest on Catholic theology in
regards to the term. He notes that the word is here used to refer to all believers in Christ in the
city of Phillipi, and that the word (“hagios” in Greek, meaning set aside literally) does not refer
to any state of being after death.1
All scholars make note of the words “overseers” and “deacons,” pointing out that this
means that the church at Phillipi had a structured system, and one with more than one pastor
(since “overseer” can also be translated as “bishop” or “pastor”).
1:2 Grace to you and peace from God our Father and the Lord Jesus Christ.
This second verse is a typical greeting of Paul, used not only in Phillipians but also in
Romans, I and II Corinthians, Galatians, Ephesians, and Philemon. “Grace and peace” is a
common benediction of the time, combining both Greek and Hebrew phrases to make a
uniquely Christian greeting. Here, peace does not mean the ending of turmoil or strife; rather,
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the Greek word used (eirēnē) refers more to stillness or quiet. Paul wishes more or less inner
peace and tranquility to the Christian at Phillipi.
Paul makes a point of noting that grace and peace can come from “the Lord Jesus
Christ.” Here, Paul is carefully pointing out some of the blessings that the Holy Spirit bestows on
all followers of Christ. It is also important to note the order of “grace and peace;” grace
precedes peace. Paul is again carefully noting an important theological aspect of Christianity:
peace cannot come except through the grace of God and His gift to man.
This particular greeting stands out well in this letter due to where Paul was at the time
of his writing. Paul was imprisoned in Rome, awaiting his trial at which his life-or-death sentence
will be decided. Truly, it takes a man strong in faith to wish “grace and peace” on free men of a
highly-privileged city when that man himself is in prison, awaiting his possible execution.
1:3 I thank God in all my remembrance of you,
The first words in the body of Paul’s letter to the Phillipians are a quite clear, heart-felt
message of how much the author loved his brothers and sisters in Phillipi. He says that he
“thanks God in all my remembrance of you,” likely meaning that he thanks God for the
fellowship he knows happens in Phillipi every time he thinks about them (though Homer A. Kent
Jr. feels that he did not necessarily thank God for them every time he remembered them, but
rather that every memory he had of the Phillipian church was a good one).
Calvin takes a life-lesson out of this, noting exactly what Paul thanks God for. Calvin
points out that Paul thanks God for the fellowship of the Phillipians, and that he gives
thanksgiving to God every time he thinks of something joyous. Truly, Calvin notes, these lessons
should also be applied to the life of the Christian. 2
1:4 always in every prayer of mine for you all making my prayer with joy,
Paul here continues on the beginning of his benediction from verse 3. Mostly, this verse
further highlights how often and with what emotion Paul prays for his brothers in Phillipi.
The phrasing from the ESV seems somewhat awkward at the first few readings, but
reflection revealed what was being said in this verse. He says that he prays joyfully, always, “in
every prayer of mine for you all…” Paul here makes clear his feelings for the church in Phillipi,
that he would be able to say that he always feels joy when he prays for those of the church.
It is also significant that the very first part of the body of this letter is a note of
thankfulness for the church in Phillipi. Before he goes to anything else in his letter, Paul tells the
church that he thanks God for them, always. Perhaps this was intended as a model for
Christians, that thanks should be the first thing to come to mind as we greet our brothers. Paul
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Calvin, 24
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does seem to point out how such a simple statement can uplift a person, since he places it at the
very beginning of his letter.
Robert P. Lightner notes in The Bible Knowledge Commentary that Paul was joyous even
when he prayed for the needs of the Phillipian church. That he maintains this joy, on no false
pretenses, even as he is imprisoned and his life hangs in the balance, is certainly no small note
on the character of Paul. As Lightner says, “Paul’s hardships made him better, not bitter. They
always do one or the other to a child of God.” 3 Paul’s example shows how Christians should
react to hardships; we are to view them as ways to better ourselves, rather than things to grow
bitter over.
1:5 because of your partnership in the gospel from the first day till now.
In verse 5, Paul says exactly why he is so joyous for the church of Phillipi. He says that
they have been “partners in the gospel, from the first day” till the time of his writing. Paul says
that the Phillipians were willing listeners and apt learners from the very first day of his ministry
in Phillipi, and for that Paul is grateful and happy that such a state would continue to the time of
his writing. He is not implying that this state ended at some point in Paul’s present (at the time),
but rather that this mind-set has continued until that time and may continue in to the future.
The KJV uses “fellowship” instead of “partnership,” both derived from the Greek koin-
ōnia, which implies a brotherly community. Some commentators noted the universal application
of this word, as though Paul implied the Phillipian church had become part of a larger Christian
family, as they well had.
John Calvin says, “Now we know how rare an excellence it is, to follow God immediately
upon his calling us, and also to persevere steadfastly unto the end.” 4 Surely this is something
Paul personally experienced, and apparently something the Phillipians also experienced. A rare
excellence it is indeed, and one that very few can claim without some blemish along the way, as
Christian readers may well know.
1:6 And I am sure of this, that he who began a good work in you will bring it to completion at the
day of Jesus Christ.
This is the first real theological point of Paul’s letter to the Philippians. He says that “he
who began a good work in you,” obviously referencing God, “will bring it to completion at the
day of Jesus Christ.” This an assurance of two different theological points simultaneously. First,
Paul is talking about salvation. God’s work through believers will finally be complete in the end
times, on “the day of Jesus Christ,” when God will finally receive all the glory he is due and will
begin a new reign on a new earth. On this day, believers will attain the end of the work God
began in them, that is, eternal life in a perfect world in the loving presence of Christ. This part is
a reassurance, as it is always good to hear what Christ offers us freely (“…the free gift of God is
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Lightner, 649
4
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eternal life in Christ Jesus our Lord,” Rom 6:23). In fact, this assurance alone should be enough
to make any day much better, knowing that there will be day when only joy remains. Indeed,
this very promise should be the goal of any believer’s life: to give glory to God until this day
comes (King Solomon discovered this first-hand after years of seeking an alternate meaning to
life, and wrote about it in Ecclesiastes).
The other part of Paul’s two-fold point could refer to sanctification. When a person
accepts Christ into their lives, the Holy Spirit enter their heart and begins to change the core of
their being such that they become more like the “little Christs” they claim to be. This process is
called sanctification, and since it is impossible for sinful man to become perfect God, it is an
ongoing process that will not be finished until the promise is realized in full.
1:7 It is right for me to feel this way about you all, because I hold you in my heart, for you are all
partakers with me of grace, both in my imprisonment and in the defense and confirmation of the
gospel.
One of the greatest aspects of Paul’s writing is that he nearly always defends his points
with the reasoning behind them, rather than simply bludgeoning his readers with his authority
as the man who wrote half the New Testament, and he does here. The emphasis in this verse is
the brotherhood of believers: “you are all partakers with me of grace.” This is another
encouraging reference, because the family of believers is a great family indeed, and one that all
Christ’s followers should find welcome in. Paul is pointing out that his joy in God’s work in the
Philippians is justified because they, too, have accepted the free gift of God, and so they will get
the same reward he will. He emphasizes that nothing can stop their brotherhood, not his
imprisonment – the lowest of lows – and not his time in the ministry – the highest of highs. (As a
side note, this seems like an excellent theme verse for an apologist).
1:8 For God is my witness, how I yearn for you all with the affection of Christ Jesus.
Obviously the focus of this verse is the word here translated as “yearn.” Paul says here
that he greatly desires fellowship with his brothers of grace, those who are “partakers with me
of grace,” as he said in the previous verse. He expresses a deep desire to be with the Phillipians
yet again. Paul has previously expressed that he felt a great sense of brotherhood at the
Phillipian church and that this particular group of believers were strong in their walk with the
Lord; given that, it is not unreasonable to expect Paul to want to visit this church again.
Also significant is the clause “with the affection of Christ Jesus.” Paul is imitating Christ’s
affection for us, and Christ’s affection is so great he quite literally died for it. He uses this small
fact to show he much he desires to again be with the Phillipians, but he makes a point with it,
and that point is the purpose of living a Christian life. The goal of the Christian life is to bring
glory to God, and the best way to do that is to become like Christ (“Christian,” after all, means
“little Christ”). So here Paul points out that he is imitating Christ’s affection for the church and
directing it at the Phillipians. This is not to say that he does not feel a similar affection for all
other churches and all people, both believers and not, but Paul makes a point of it to show his
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high regard of the church in Phillipi. Another point in this clause is that this affection was not
merely human affection caused by Paul using his own human prowess to reach for God; instead,
it came from the indwelling Spirit of God, which had overflowed Paul’s own emotions and so
flowed outwards.
The beginning, with “For God is my witness” is also significant: only God could express
how deep Paul’s feelings for the Phillipians were. This is no way an oath; rather, it is a fact as
Paul sees it.
1:9 And it is my prayer that your love may abound more and more, with knowledge and all
discernment,
In this verse, Paul reveals another intimate part of his own heart by telling his readers
his own prayer for them. He prays that their “love may abound more and more,” thus saying
that he hopes that the body of believers, and individual believers themselves, would be
constantly growing with Lord, and so causing their love to “abound more and more.” Paul wants
believers to gain this ascending love, and the only way to do that is to continuously grow in the
knowledge and love of the Lord.
Paul also wants believers to grow with “knowledge and all discernment,” saying that
increasing knowledge of the nature and commandments of God will lead to increasing love for
all people. Paul wants people reading God’s Word, studying God’s commandments, learning
God’s ways, and so growing with God Himself. This growth will lead to outward expressions of
love as well as true inward love for all fellow humans, just as God demonstrates His love for us.
1:10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ,
Paul continues this personal revelation to the Phillipians, in this verse explaining what
would happen if their love abounded more and more. The apostle says that love will lead to the
approving of “what is excellent,” obviously speaking of the gospel and the truth of God.
According to Paul, this approval will help believers be “pure and blameless for the day of Christ.”
The NIV translates this first part of the verse as “so that you may be able to discern what
is best.” This seems like a better translation, given that it follows the previous verse much better
than the way the ESV translates it. Strong’s Concordance says that the word here used means
“to test, by implication to approve,” so technically both are acceptable. The ESV rendering
leaves out the testing aspect of the word, though, and so the NIV may be more true to meaning.
That said, Paul says that believers should be testing for what is best. As Homer A. Kent, Jr. puts
it, “The question [all Christians ask] should not only be ‘Is it harmful?’ but ‘Is it helpful?’” 5
1:11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of
God.
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Again, Paul explains his prayer for the Phillipians. By letting “love abound more and
more,” believers will be “filled with the fruit of righteousness,” which will give “glory and praise
to God.” This is somewhat circular imagery here, because the fruit of righteousness is love and a
life that praises God, and so the idea goes back to verse 9 and begins again. So, by letting love
abound, we love more and more, all the while bringing glory and praise to God.
Paul also notes that the “fruit of righteousness,” love, comes only through Jesus Christ,
which is another important note in this verse.
1:12 I want you to know, brothers, that what has happened to me has really served to advance the
gospel,
Paul makes a startling observation in this verse. He says that anything that has
happened to him (the list includes imprisonment, numerous stonings and beatings,
chastisements, and eventually death), has not only failed to stop him, it helped spread the
gospel in the end! The apostle is clearly in touch with the idea of martyrs: their death (or
imprisonment) helps their cause much more than it hinders it, in that it draws attention and
therefore more followers to the cause. The things that have happened to Paul also fulfill Jesus’
own words: “If the world hates you, know that it has hated me first,” (John 15:18). Paul will
continue this thought for the next several verses.
1:13 so that it has become known throughout the whole imperial guard and to all the rest that my
imprisonment if for Christ.
Again, Paul demonstrates knowledge of the concept of martyrs (note that this idea only
became public opinion relatively recently, certainly long after Paul’s own martyrdom). His
imprisonment spread the news of the Christ to all the imperial guard and “all the rest.” Since
Paul was likely imprisoned in Rome at the time of writing this, that is certainly a very large
audience to have heard the gospel (or at least part of it), due solely to one man’s imprisonment.
Paul did that which was characteristic of him: in any and every situation, he sought to glorify
God by spreading the gospel. All Christians are called to live just as Paul did, by spreading the
gospel in all situations and with every aspect of our lives.
As a side note, this is an example of hyperbole in the Bible. “All the rest” cannot literally
mean everyone in any sense, but it can mean a large number of people who came to visit him.
1:14 And most of the brothers, having become confident in the Lord by my imprisonment , are much
more bold to speak the word without fear.
The apostle notes that Christian there in Rome, who were apparently afraid to speak of
the gospel, drew strength from Paul’s own example. They saw how Paul was in what should
have been one of the most stressful times of his life, yet he was still joyful and calm in the Lord
(as evidenced by the subject and language of this letter); they saw that God does not forsake his
own, and they were emboldened by this. Paul shares this news to his Phillipian brothers as an
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occasion of joy, as they all rejoice in the fact that the God’s good news is being spread even in
Rome, the seat of Emperor Nero.
1:15 Some indeed preach Christ from envy and rivalry, but others from good will.
Apparently, some of the Christians in Rome were speaking of the gospel with a genuine
joy of spreading the word, spreading it “from good will,” but others were not. These others were
spreading the word of Christ and Paul’s imprisonment as saying something along the lines of
“Look at what this man’s Christ has got him! He’s in prison, and all for the Lord who loves him so
much.” Pay attention to that, for it will be the subject of the next couple of verses.
1:16 The latter do it out of love, knowing that I am put here for the defense of the gospel.
Paul seeks to note that those who spread the gospel “from good will” do so from love,
related since love was Paul’s previous subject. These were unafraid to take a stand for Christ,
even facing the dangers the Roman Empire presented to Christians of the time.
1:17 The former proclaim Christ out of rivalry, not sincerely but thinking to afflict me in my
imprisonment.
The letter reveals that those who preached Christ from rivalry did so with the intent of
causing Paul harm in some way. For whatever reason, they did not like Paul and/or Christ, yet
spread the news of him anyway, thinking this would somehow grieve or cause harm to Paul.
1:18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in
that I rejoice. Yes, and I will rejoice,
This is the most startling part of this section: even though Christ was being proclaimed
both by those who loved him and those who did not, Paul was rejoicing. He was overjoyed that
Jesus’ name was being spread, even though some of those who did the spreading were insincere
and did so in an attempt to harm Paul. This is a totally unexpected response, for surely a normal
person would be upset that something as important as the news of Christ was being spread by
slanderers. Through this, Paul shows his great strength in the Lord; he was happy with the
spread of the gospel even though some of those who were spreading it were seeking to smear
Paul’s own name.
1:19 for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for
my deliverance,
Paul here clearly references the power of prayer. He says through the help of the
Phillipians’ prayers, something great will happen through the Holy Spirit (the Spirit of Jesus
Christ, referencing the Trinity).
The difficult part of this verse is when Paul talks about his “deliverance,” because
modern readers know that Paul is executed not long after this imprisonment. However, with this
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knowledge the discerning reader is able to better understand exactly what Paul is saying.
Clearly, he cannot be speaking of his physical deliverance from chains; therefore he must be
referencing something else. The key is to understand other parts of Scripture; namely, in this
case, Romans 8:28 (“And we know that for those who love God all things work together for
good, for those who are called according to his purpose”). Paul had a biblical hope (in the Bible,
hope is not some fanciful whimsy of what one wishes to happen, but a certainty that something
will happen) that God would work wonders through Paul’s imprisonment, which again fits with
his previously shown understanding of martyrdom. It is also entirely possible that Paul was
looking forward to death, when he would finally begin to spend eternity in the presence of
Christ. Bear this point in mind, because will speak on it again in two verses.
1:20 as it is my eager expectation and hope that I will not be at all ashamed, but that with full
courage now as always Christ will be honored in my body, whether by life or death.
The apostle demonstrates an understanding that his trial in Rome could very well end in
his death, and yet he is still filled with hope and “eager expectation.” Again, this verse
demonstrates an excellent knowledge of the enigmas surrounding martyrs, enigmas that were
only understood by the secular world in relatively recent times (Martin Luther King Jr., Gandhi,
the Dalai Lama of the Vietnam War, the Lusitania of World War I, ect.). Paul’s biblical hope is
that Christ will receive glory through whatever becomes of himself, no matter what that may be.
1:21 For to me to live Christ, and to die gain.
This very short sentence sums up the entirety of Paul’s outlook on life: should he live, he
gets to continue spreading the gospel of Christ; should he die, he gets to be with Christ. To him
and to any believer, it is a win-win situation. This is the source of Paul’s hope, and this too
should be the hope of any and every follower of Christ. It is entirely possible to write whole
sermons and Bible studies centered around this one short verse, but for now the discussion will
be left brief, but do not miss the impact and the importance of this verse.
1:22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell.
Paul begins to expound on his previous resounding statement (v 21) here in verse 22. He
says that he loves to work for Christ (“fruitful labor”), as too should any Christian. Yet Paul also
feels a longing for the perfection of God’s embrace after death, and he has difficulty deciding
which he likes more. This is further discussed in the next verse.
1:23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far
better,
Paul takes a very personal aspect in his letter, and continues to explain his deep
dilemma. On the one hand, Paul’s deepest longing is to leave this earth and go be with Christ,
“for that is better,” (“far better” seems like a tremendous understatement; perhaps “infinitely
better” would be more apt). On the other…well, Paul talks about that next verse.
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1:24 but to remain in the flesh is more necessary on your account.
On the other hand, Paul feels the necessity of staying around for a while longer to
continue to strengthen and lead the early church. One can almost hear the consternation in his
writing as he considers this great dilemma. Of course, Paul realizes that it is God’s will that will
be done, and so it is not as if he is considering taking his own life, for such would be a selfish act
of his own will as opposed to God’s.
1:25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in
the faith,
It seems that Paul had decided that he will remain for a time to continue helping the
early church. Specifically, he was to help them in their “joy and in the faith,” as he had been
doing all through this epistle and as he will continue to do throughout the rest of the letter.
This verse leads to some small amount of controversy. Some hold that this apparent
change in expectation for Paul’s own fate shows that he has received good news about his trial
in between this verse and the last, while others say that he already knew he would likely be
released from this imprisonment (and later reimprisoned and executed), and still others say he
simply knew he would continue to be held for a while, during which time he can continue to
lead from afar.
1:26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you
again.
This particular verse appears to lend weight to the argument that Paul was expecting
release from this Roman imprisonment, and that he later would be arrested again. It seems that
Paul was thinking he would be freed and that the Phillipians would then rejoice in the power of
God for setting him free.
1:27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see
you or am absent, I may hear of you that you are standing firm in one spirit, with one mind
striving side by side for the faith of the gospel,
Paul again returns to his cautionary writing, just in case he is indeed killed at this trial.
He asks for unity within the Phillipian church, for the church should be “striving with one mind,
side by side for the faith of the gospel.” Churches should be unified, within themselves and with
other churches, in the gospel itself. Petty differences such as worship style and meeting time
that are so often fought over are clearly not supported in here; in fact, they are denounced. Paul
will continue to speak on this subject of unity for the next several verses.
1:28 and not frightened in anything by your opponents. This is a clear sign to them of their
destruction, but of your salvation, and that from God.
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Paul here points out one of the counter-cultural mandates of the church and of the
individual believers. Rather than being frightened of their opponents as most people would,
Christians are to rest assured in their salvation from God. In this way, lost souls will notice the
strange fearlessness among Christians, and those may become aware of their own impending
destruction and of the Christian’s salvation. Paul wants fearlessness; in arguments, threats, and
whatever else people can throw around; to be a method of ministry.
1:29 For it has been granted to you that for the sake of Christ you should not only believe in him but
also suffer for his sake,
The apostle makes an important point in this verse. Followers of Christ will not only
believe in him, but also will suffer. It is an imperative fact; it simply will happen. Paul speaks not
only from other Scriptural evidence, but from his own life experiences, since he not only was the
subject of such suffering but also the cause of it (while he was still Saul). This is something that
every Christian needs to be prepared for, and Paul tells us to face such opposition fearlessly,
that we may glorify God in so doing.
1:30 engaged in the same conflict that you saw I had and now hear that I still have.
Apparently, Paul wants to remind the Phillipians that the conflict he is in now is the very
same one he was been in before, probably from the very beginning. Ultimately, it is all the same
conflict: the domain of God and Christ and love fighting against the domain of the Earth and
Satan and selfishness.
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2:1 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit,
any affection and sympathy,
2:2 complete my joy by being of the same mind, having the same love, being in full accord and of
one mind.
2:3 Do nothing from rivalry of conceit, but in humility count others more significant than yourselves.
2:4 Let each of you look not only to his own interests, but also to the interests of others.
2:5 Have this mind among yourselves, which is yours in Christ Jesus,
2:6 who, though he was in the form of God, did not count equality with God a thing to be grasped,
2:7 but made himself nothing, taking the form of a servant, being born in the likeness of men.
2:8 And being found in human form, he humbled himself by becoming obedient to the point of
death, even death on a cross.
2:9 Therefore God has highly exalted him and bestowed on him the name that is above every name,
2:10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the
earth,
2:11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
2:12 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but
much more in my absence, work out your own salvation with fear and trembling,
2:13 for it is God who works in you, both to will and to work for his good pleasure.
2:14 Do all things without grumbling or questioning,
2:15 that you may be blameless and innocent, children of God without blemish in the midst of a
crooked and twisted generation, among whom you shine as lights in the world,
2:16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in
vain or labor in vain.
2:17 Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am
glad and rejoice with you all.
2:18 Likewise you also should be glad and rejoice with me.
2:19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of
you.
2:20 For I have no one like him, who will be genuinely concerned for your welfare.
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2:21 They all seek their own interests, not those of Jesus Christ.
2:22 But you know Timothy’s proven worth, how as a son with a father he has served with me in the
gospel.
2:23 I hope therefore to send him just as soon as I see how it will go with me,
2:24 and I trust in the Lord that shortly I myself will come also.
2:25 I have thought it necessary to send to you Epaphroditus my brother and fellow worker and
fellow soldier, and your messenger and minister to my need,
2:26 for he has been longing for you all and has been distressed because you heard that he was ill.
lest I should have sorrow upon sorrow.
2:27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me
also,
2:28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I
2:29 So receive him in the Lord with all joy, and honor such men,
2:30 for he nearly died for the work of Christ, risking his life to complete what was lacking in your
service to me.
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2:1 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit,
any affection and sympathy,
As many commentators have been quick to say, the tense of the Greek “if” statements
are given as conditionals (true “if” statements), but the answer is assumed to be positive. Other
commentaries have said that these “ifs” would be better understood as “since,” because the
conditionals are stated as facts. Therefore, Paul is saying more or less that since there is
“encouragement in Christ, comfort from love, participation in the Spirit, affection and
sympathy,” the things he has to say next should also exist just as much as these do. Clearly he is
using these facts to build up to his next point.
2:2 complete my joy by being of the same mind, having the same love, being in full accord and of
one mind.
Just as Paul listed four realities in verse 1, so he gives four ways that the church should
be unified.
Paul here delivers the main thrust of his argument for the rest of this section (vs. 1-11).
He lists the previous statements, all obvious to one who knows the Gospel of Jesus Christ, to
give strength to his point here. Since there is encouragement in Christ, ect., Paul says, then the
church should have “one mind,” “the same love,” and be in “full accord.” His message is quite
clear: because of its unity through Christ, the church should be unified in thought and action.
This message will be the focus of the next 9 verses, showing how strongly Paul feels about this
notion.
2:3 Do nothing from rivalry of conceit, but in humility count others more significant than yourselves.
The commandment here is one to help the church maintain unity. By not doing anything
from rivalry or selfishness, the church can help maintain the unity it should always have, and the
key to avoiding this is humility. By each individual of the church being truly humble, the church
in turn will become humble, and so will become unified.
According to Paul, the way to become humble is to “count others more significant than
yourselves.” It is important to note that counting other as more significant to yourself does
equate degrading yourself; Paul would never endorse a doctrine of self-hate like this. Instead,
Paul points out that once a person believes that others are “more significant” then themselves,
humility will flow out from that, and unity will in turn result. As Calvin notes, “Vain-glory
[conceit] means any glorying in the flesh; for what ground of glorying have men in themselves
that is not vanity?” 6 Kent also says “This does not mean that we must have false or unrealistic
6
Calvin, pg 52
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views of our own gifts as compared with those of others…What Paul means is that our
consideration for others must precede concern for ourselves.” 7
2:4 Let each of you look not only to his own interests, but also to the interests of others.
Again, Paul has a commandment to help the church achieve unity. This time, he tells
believers to hold to altruism: one should help others as much as possible. By following this
principle, the church will have believers always helping each other before they help themselves,
thereby causing everyone to help everybody, leading directly to unity in action and thought.
Note that Paul is again not calling for neglecting oneself. As the “but also” illustrates,
Paul is calling for a view on need that includes not only one’s own desires, but the desires of
others. The apostle is not saying that one should fail to tend to one’s own needs for the sake of
others, but rather that one should tend to others just as often as one tends to oneself.
2:5 Have this mind among yourselves, which is yours in Christ Jesus,
This is, more or less, Paul’s conclusion to his above list of commandments. He
summarizes all he’s said by simply saying “do this in unity,” in effect. In other translations, the
word “attitude” is used; given that, it becomes apparent that Paul is imploring the Phillipian
church to have an attitude that imitates Christ’s. This verse also serves as a transition within the
section: Paul goes from giving his commandments to supporting them with facts from the
humility of Christ.
2:6 who, though he was in the form of God, did not count equality with God a thing to be grasped,
Here Paul begins to support his commands with facts taken from the life of Christ. The
apostle brings attention to the general idea of Christ’s humility, for He “did not count equality
with God a thing to be grasped,” even though He was God. Even though Christ had every reason
to be caught up in himself (indeed, He is the only one who had any reason), He still did not hold
onto his godhood. As the next verse illustrates, He became man.
Since “Christian” means “little Christ,” and since the Scripture is clear that believers
should imitate Christ in their conduct, as Paul well knows, he draws attention to Christ’s humility
here, pointing out that Christians should live like this. And, as has already been stated, humility
will lead to unity.
2:7 but made himself nothing, taking the form of a servant, being born in the likeness of men.
In the previous verse, Paul stated how Christ let go of His godhood; in this verse, he
reminds us that he became as the lowest of the low, here on Earth as a man. Paul’s point is that
Christ went from living as God in all his glory and splendor to being a man who was “despised
and rejected by men; a man of sorrows, and acquainted with grief…” (Isaiah 53:3). What better
7
Kent, pg 122
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example of humility could there possibly be? With that knowledge, Paul indicates to his readers
that they, too, should imitate Christ’s humility, which will lead to unity.
2:8 And being found in human form, he humbled himself by becoming obedient to the point of
death, even death on a cross.
Again, Paul continues on his theme of humility. Though Christ was God, and therefore
omnipotent, he was obedient to the wishes of the Father, wishes that lead to his beating,
sorrow, grief, and eventual death. Paul stresses the manner of that death: the cross.
A horrendous death it is, too; sufferers on a cross suffocate to death, since their
positioning forces them to arc themselves in order to a draw a breath. When the man on the
cross runs out of strength, he loses the ability to breath, and so suffocates. Christ knew exactly
how painful such a death would be, and yet he continued on following the wishes of the Father
until he suffered that exact fate. It is truly humbling that God would die in a such a painful
manner, especially since it was entirely within his power to end it at any moment.
As a side note, it is a unique quality of the true God that he turns the strangest things to
His kingdom. The cross, for example, was one of the most dreaded symbols of Christ’s day. It
represented the most shameful, painful death possible under the Roman law. Yet, through the
action of God, that same symbol has become a symbol of hope and an assurance of what was
done and has yet to be done. Truly God uses the most unlikely of things for His own glory.
2:9 Therefore God has highly exalted him and bestowed on him the name that is above every name,
Since Christ was humble even to death, God glorified Him with “the name that is above
every name,” glorifying Him with the most glorious of glories. Paul here continues the story of
Christ’s life, showing his readers what He received when He was as humble as He was. His point
is transitive: because Christ was exalted for his humility, and since Christians are supposed to be
humble, so too will Christians will be rewarded for humility. This is not, of course, a special
reword in heaven; rather, heaven is the reward. When one accepts the gift of heaven, one also
accepts the Holy Spirit, and the Spirit will lead the individual to be like Christ.
This verse also represents another transition within the section. Paul’s focus shifts from
commanding humility in the church to the story of Christ, using that story as supporting facts for
his command.
2:10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
Again, Paul continues the story of Jesus, using it as a supporting fact for his command.
His point remains the same, but now he continues on in the New Testament story to give weight
to his point.
The reference here is, of course, to the Revelation account. In the end times, all will
know Jesus as the Lord he is; those “in heaven” (believers), those “on earth” (those still alive at
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this time), and those “under the earth” (unbelievers). Of course, not all will be saved, but all will
realize exactly who Christ is.
2:11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Again, during the end times all will know “that Jesus Christ is Lord,” and all tongues
confessing this will bring glory to God the Father. It is noteworthy that all tongues will bring
glory to God, even the tongues of demons and unbelievers. God will be glorified as He deserves
to be, says Paul (and John, in Revelation).
This verse marks the end of the “Parabolic Statement,” which includes all the verses
between and including 5 through 11. This section is so called because it includes the entire New
Testament story in a mere 6 verses. “The Gospel in Thirty Seconds,” or something like that in
modern catchy titling.
2:12 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much
more in my absence, work out your own salvation with fear and trembling,
Paul marks this particular request as a personal one, from one mature Christian to other
Christians, by adding the clause “my beloved.” He uses this to make this commandment seem
quite personal, so that his readers will understand this one is not a chastisement but something
that Christians should be working on always. These two words mark it as a commandment not
written to call out the Philippians for something they were doing, but simply a friendly reminder,
almost. He also mark it like this with the reminder “as you have always obeyed.” He is
reinforcing, not rebuking.
The commandment itself is for the Philippians to “work out your own salvation with fear
and trembling.” This is saying that the believers should continue to live regenerated lives as
granted by their salvation, and they should do so in awe of the power of God to grant such lives.
Living in such a manner is simply what every Christian is called to do once they become
Christian, and Paul reinforces that fact here.
2:13 for it is God who works in you, both to will and to work for his good pleasure.
Again, Paul reinforces the fact that Christians are to live regenerated lives empowered
by the Holy Spirit, who “works in you.” The work of the Spirit through the lives of Christians is
“for [God’s] good pleasure,” which indeed is the entire meaning of life, as Solomon discovered
and recorded in Ecclesiastes.
2:14 Do all things without grumbling or questioning,
Building on his previous sweeping commandment, Paul here begins to give more specific
commands for how Christians are to achieve that grand commandment. In this particular
command, he tells us not to whine. We are not to “grumble or question,” but “do all things”
without whining about them. This particular commandment seems like one that is often
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conveniently forgotten by Christians, because there are a very large number of “grumbling and
questioning” Christians. It is, quite simply, amazing how many and what kind of arguments the
body of Christ can get in with itself, and usually about things that matter little, if at all. All this
right after Paul gives a lengthy discussion on why and how the church is to be unified.
2:15 that you may be blameless and innocent, children of God without blemish in the midst of a
crooked and twisted generation, among whom you shine as lights in the world,
Again, one of Paul’s greatest aspects is demonstrated in this verse: he explains why
Christians should follow his commandment. By not “grumbling and questioning,” believers will
be “blameless and innocent.” Put simply, following the commands of God will lead to purity.
This verse is also a great one for “being in the world but not of the world.” Christians are
called to be “lights in the world,” and they are to shine brightly amidst “a crooked and twisted
generation,” (for all generations are twisted and crooked, not just the one of Paul’s time). By
living Godly lives and joyfully spreading the good news of Christ, Christians become lights that
banish the darkness of this “twisted generation,” and that is what Paul commands Christians to
do here.
2:16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in
vain or labor in vain.
Not only has Paul told his readers why they should listen to him, he also explains how
they can follow his teachings. He says that his readers should “hold fast to the word of life,”
which is naturally the Word of God. By so doing, Christians will be able to follow his command to
be “lights in the world.” This clearly shows the importance of being grounded in the Word, for
without that there is no source of light to shine and no barrier to keep the darkness from
swallowing the light.
Paul says that “holding fast to the word of life” would show Paul, in the day of Christ
when all believers are in heaven, that his struggles on Earth had lead to the growth of such
lights, and he would proud be of this. This is the pride one feels when their child learns how to
walk on their own, or when the child is able to live their own life without fear thanks to the
teaching of his parents. It is pride in God’s work through Paul, not pride in Paul’s work through
Paul.
2:17 Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am
glad and rejoice with you all.
Here Paul harkens back to his uncertainty of his fate that he spoke of at the end of
chapter 1. This time he uses a metaphor of himself as an offering to God on an altar. Offerings
were made to please God, since one would take some of what he perceived as his own and offer
it to God. Paul realizes that he would simply be giving God what is already God’s by dying. If this
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should happen, Paul is still glad and he is still rejoicing. Truly, the joy of the Lord had indeed
filled Paul far past overflowing.
2:18 Likewise you also should be glad and rejoice with me.
The overflowing of Paul’s joy from God is even commanded here. Even if Paul’s life
should be “poured out as a drink offering,” the Philippians should still rejoice with Paul, for he
was finally going to see his Lord.
Truly, there is much to be said about this verse, but it is best said in few words.
2:19 I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of
you.
We see again a mention of Timothy here, who Paul apparently wanted to send back to
Philippi to personally gather news to bring back to Paul. Paul knew he would be “cheered by
news of” the Philippians, for such was his joy in the church there. This verse and the previous
two are quite simply abounding in the joy Paul was feeling during his imprisonment. This is a
great mark of Paul’s faith, because without the gospel Paul would have no reason to rejoice in
his imprisonment for any reason, yet he is still able to write this letter that is packed with
positively joyous words.
2:20 For I have no one like him, who will be genuinely concerned for your welfare.
This verse gives us a rare insight into a biblical character. Apparently Paul considered
Timothy among the best of his followers, because he would be “genuinely concerned for your
welfare.” Timothy’s empathy and concern earned him Paul’s high honor; so too would any
Christian’s empathy and concern. The character of Timothy can be used to show what kind of
concern Christians should have for others, that being genuine concern, not concern forced by
religious doctrine and decree.
2:21 They all seek their own interests, not those of Jesus Christ.
The “they” in this verse seem somewhat ambiguous, since there is no easily apparent
group to reference as “they,” grammatically. Indeed, the commentaries reveal some potential
for confusion on this ambiguous “they.” It is possible it references some in the Phillipian church,
people around Paul in Rome, other candidates for the trip to Phillipi, or some other group of
people. Given the context of this particular passage, a description of the upright character of
Timothy, it does seem best to suggest that the “they” talks about those around Timothy, who
may have refused to go on such a trip because they sought their own interests instead of the
interests of Jesus Christ.
We can see in this verse how Timothy earned such high regard in the eyes of Paul. We
can also see how followers of Christ are supposed prioritize their own interests in this verse.
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2:22 But you know Timothy’s proven worth, how as a son with a father he has served with me in the
gospel.
Again, Paul gives the reader a rare insight into the character of Timothy. In this verse,
Paul claims that the relationship between Timothy and himself was like that of a father and son,
united both in family and in trade. The trade of these two was that of the gospel, just as Jesus
work with his father as a carpenter. In most families of this time, the son would apprentice
under the father and take on whatever trade the father had; Paul gives an analogy here in which
Timothy is the practical son, apprenticing under Paul in the trade of the gospel. This would be a
strong analogy at the time, because a system such as this inevitably leads to very strong father-
son relationships.
2:23 I hope therefore to send him just as soon as I see how it will go with me,
Paul spent the past four verses writing about the good character of Timothy, and here
he says that because of all this, he wants to be able to send Timothy to the Phillipians. However,
Paul was going to wait to do this until he could see how his own trial would go in Rome. Perhaps
Paul wanted the comfort of having Timothy with him, or perhaps he wanted Timothy to bring
news of Paul’s trial with him when he left for Phillipi. The latter of these two seems more likely,
since Paul was not one to hinder the will of Christ with his own desire for comfort; indeed, Paul
would realize that Christ is comfort enough, through any trial, and that no human relationship
could even begin to compare to comfort given by a relationship with Christ.
2:24 and I trust in the Lord that shortly I myself will come also.
The commentaries note that Paul’s confidence was “in the Lord.” Apparently, Paul was
fairly certain his trial would lead to his release, and his confidence was rooted in the Lord. Given
this, the commentaries say that Paul was likely released from his imprisonment in Rome at this
time, and later he was imprisoned again before being executed. The commentaries feel that
Paul’s hope was likely realized.
2:25 I have thought it necessary to send to you Epaphroditus my brother and fellow worker and
fellow soldier, and your messenger and minister to my need,
Here, Paul begins to explain why he sent Epaphroditus back to Phillipi, and he will
continue to explain this for the rest of the chapter. This particular verse is very nice because of
the beautiful images it gives of Christian work. Paul and Epaphroditus were brothers in Christ,
and so too were they “fellow workers” in the work of the gospel, and “fellow soldiers” in the
good battle for the souls of people. Epaphroditus himself was the “messenger” of the Phillipian
church, bringing to them the words of God himself, and he was the “minister to [Paul’s] need,”
giving his services freely to another brother in Christ as the need ran. All of these images appear
elsewhere in Scripture (for example, Ephesians 6 for the soldier images), but in this verse five of
them are united for one great list of how Christian should serve the Lord.
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2:26 for he has been longing for you all and has been distressed because you heard that he was ill.
Apparently, Epaphroditus has become ill, and the Phillipians had heard this.
Epaphroditus was upset because they were worried for him; he did not want to cause them
distress, and so he became distressed himself. The care between these bodies is very evident in
this particular synergism.
2:27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also,
lest I should have sorrow upon sorrow.
It seems that Epaphroditus had become so ill he nearly died, and recovered by the
mercy of God alone. Paul also says that this mercy was on him as well, because Paul would have
been greatly sorry had Epaphroditus died.
2:28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I
may be less anxious.
Paul had already said he wanted to send Epaphroditus because he was missing his
friends back in Macedonia, and he says here that he also wanted to send him so that the
Philippians would again be happy to be under his tutelage. Having Epaphroditus safely back
home would also ease Paul’s own anxiety.
2:29 So receive him in the Lord with all joy, and honor such men,
Paul commands the Philippians to welcome their pastor back not just with human joy
but also with joy in the Lord. They were to greet him with “all joy” available to them, which is
both normal human joy and superhuman joy given by hope in Christ. This is a strong command
to live with the joy of the Lord, and it is to express itself in greeting such men as Epaphroditus.
2:30 for he nearly died for the work of Christ, risking his life to complete what was lacking in your
service to me.
Paul commands the Philippians to honor men such as their own pastor, who “nearly
died for the work of Christ.” It seems that this pastor had contracted his nearly deadly illness
directly for the work of Christ, likely picking it up during his travels or as a result of the hard
route between Macedonia and Rome. They were to honor him for doing for them what they
simply could not, that is, being in Rome.
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Chapter 3 of the Epistle to the Philippians

3:1 Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and
is safe for you.
3:2 Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
3:3 For we are the real circumcision, who worship by the Spirit of God and glory in Christ Jesus and
put no confidence in the flesh –
3:4 though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason
for confidence in the flesh, I have more:
3:5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of
Hebrews, as the law, a Pharisee;
3:6 as to zeal, a persecutor of the church; as to righteousness, under the law blameless.
3:7 But whatever I had, I counted as loss for the sake of Christ.
3:8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my
Lord. For his sake I have suffered for the loss of all things and count them as rubbish, in order
that I may gain Christ
3:9 and be found in him, not having a righteousness of my own that comes from the law, but that
3:10 that I may know him and the power of his resurrection, and may share his sufferings, becoming
like him in his death,
3:11 that by any means possible I may attain the resurrection from the dead.
because Christ Jesus has made me his own.
3:12 Not that I have already obtained this or am already perfect, but I press on to make it my own,
3:13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies
behind and straining forward to what lies ahead
3:14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.
3:15 Let those of us who are mature think this way, and if in anything you think otherwise, God will
3:16 Only let us hold true to what we have attained.
3:17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example
you have in us.
3:18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of
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the cross of Christ.
3:19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on
earthly things.
3:20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,
3:21 who will transform our lowly body to be like his glorious body, by the power that enables him
even to subject all things to himself.
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3:1 Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and
is safe for you.
Again, Paul comes back to the theme of this entire book: joy. He had just commanded
the Philippians to have an outward expression of joy, and here he outright commands them to
be joyous in the Lord. Therefore, it is quite literally a command for Christians to be joyous, and
this joy is to come from the gospel of Jesus Christ and his indwelling Spirit.
In the second sentence of this verse, Paul seems to be saying that he is writing this
command, and the command to follow, not because of some failure on the part of the
Philippians, but it hurts no one to hear these things again.
3:2 Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
This is fairly straight-forward. Paul wants Christians to be wary of various kinds of

evildoers, for they are still dangerous. “Those who mutilate the flesh,” when combined with
Paul’s subject of the next nine verses, does seem to be speaking against a specific sin, in this
case boasting in the flesh.
3:3 For we are the real circumcision, who worship by the Spirit of God and glory in Christ Jesus and
put no confidence in the flesh –
Again, Paul begins a good discussion on boasting in the flesh. He even claims that
Christians “are the real circumcision,” saying that Christians are the true heritage of God, no
longer just the circumcised Jews. Christ-followers are the heritage of God because of the Holy
Spirit by which we worship and the glory of Christ Jesus, who is the Son of God.
The apostle makes a strong point by saying Christians “put no confidence in the flesh.”
All of a Christian’s joy, boasting, indeed their entire lives are to come from God, not from the
flesh that betrays so readily and so easily. To have confidence in anything else is terrible folly,
and indeed is the very folly that makes the world as it is. Failure to have all confidence in the
Lord creates all the problems of the world.
3:4 though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason
for confidence in the flesh, I have more:
Paul even says that he is far from immune to this folly, for his own history should lead
him to have the greatest confidence in his own self, more so than any other person. He even
expressly says he has more reason for confidence than anyone else, and he proceeds to give all
these reasons in the next two verses.
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3:5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of
Hebrews, as the law, a Pharisee;
Paul give his readers an exhaustive list of all his titles in this verse. He was a proper Jew,
and of the prestigious tribe of Benjamin. He was a “Hebrew of Hebrews,” for he was the
epitome of what a Jew was supposed to be, under the law. Indeed, he was even a Pharisee, one
of the Jewish leaders of the time. He was an enforcer and student of the law, and one who held
considerable political, social, and religious power. Paul, when he was still the man called Saul,
was a great pillar of might. His previous claim, that he was more reason for confidence in
himself than anyone else, does seem quite valid given this, because here Paul clearly shows his
great power and prestige. Yet he is still not done with his list.
3:6 as to zeal, a persecutor of the church; as to righteousness, under the law blameless.
Here Paul lists his prestige by actions. He was a zealous enemy of the church, hunting
down all who would dare call themselves followers of Christ. He was perfect under the law,
blameless and without stain (under the law being key here, for not even Paul was above his
basic sinful nature).
Hardly could anyone have more reason for confidence in the flesh given either of these
two lists, by the pre-Christ way of thinking, and Paul gives two such lists. His claim from verse 4
does indeed seem quite valid, given these two lists.
3:7 But whatever I had, I counted as loss for the sake of Christ.
Here is the shocker of those lists: Paul counted all those things as loss. He counted them
more than nothing; they were loss to him. To him, they took away from what really matters, and
he would just as soon have none of that. He will expound further on this in the next verse.
3:8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my
Lord. For his sake I have suffered for the loss of all things and count them as rubbish, in order
that I may gain Christ
The reason he would have none of his prestige is because it simply does not compare to
the glory of having a personal relationship with God himself. Everything that has happened to
him, both the good and the apparently bad, he counts as rubbish, as trash to be discarded and
ignored, simply because the glory of Christ the Savior is so great that nothing can even begin to
compare. For the sake of Christ, Paul suffered enormously, and indeed lost everything he had,
but he gained Christ from it, and he would never do it any other way. This harkens back to Jesus’
teachings, that whoever does not leave behind everything he had could never be a follower of
Jesus. Paul offers himself as a great example of this, and his point does stand quite well. None
could have greater reason for earthly confidence then Paul, and yet he still counts everything he
had as loss. What great humility he shows!
Clubb, 29
3:9 and be found in him, not having a righteousness of my own that comes from the law, but that
which comes through faith in Christ, the righteousness from God that depends on faith –
By attaining Christ, Paul gains a righteousness that comes through faith in Christ alone.
Paul desires this righteousness far more than he desires a righteousness that comes from his
own strivings under the law, because he knows that such attempts are futile. He knows that
righteousness comes only through the gospel of Jesus Christ, and that gospel can only be
accepted by faith in the work of the God on the cross.
3:10 that I may know him and the power of his resurrection, and may share his sufferings, becoming
like him in his death,
By having faith in Christ, Paul sentences himself to death, just as Christ died, and he is
born again as a new creation with the Spirit of God. The apostle becomes like Christ in death in
this manner, as does anyone who says goodbye to themselves to become like Christ. Paul
desires to share Christ’s sufferings, because he knows that such things will be used for the glory
of God, as he stated earlier in this epistle.
3:11 that by any means possible I may attain the resurrection from the dead.
Paul so intensely desires the resurrection that he is willing to go to any means necessary
to attain it, and he said in his previous verse that he goes all the way to death of himself, just as
Christ did. This truly does reflect the exact extent of commitment that God demands to gain the
righteousness that is found in faith in Christ alone. That faith is an offer open to everyone, but it
is has a hefty price tag. That said, the price is well worth paying, and is actually far better for the
individual in the long run, because of the resurrection they attain and the joy that becomes
available to them, to mention just a few of the enormous things that the gospel of Christ offers
to everyone who accepts it.
3:12 Not that I have already obtained this or am already perfect, but I press on to make it my own,
because Christ Jesus has made me his own.
The point is clear here: Paul does not claim to have already become perfect in Christ. He
knows of the perfection he will be in when he is resurrected, but he does not claim to have
already become perfect. Nonetheless, he constantly strives to be as perfect as he can be,
because doing so gives glory to God, and he does this because God has made him his own. God
died for Paul, and so Paul seeks to give glory to the one for died for him. As has already been
stated, Paul offers himself as an example of many things, including the way Christians should live
their lives, and this is one of the examples he gives.
3:13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies
behind and straining forward to what lies ahead
Again, Paul does not consider himself to have already attained the perfection he will
have in the resurrection. He knows that he is far from perfect and that he will never be perfect
Clubb, 30
until God’s work in him is completed on the day of the Lord. But he does forget all his follies of
the past, and instead focuses on what lies ahead.
This is truly a great message for all Christians. We are not to let our past mistakes and
grievances hinder us from striving to give glory to God. Instead, we are to focus on the
perfection we will have in Christ. When we do sin, we are to repent of it, and move on. It is a sin
to dwell on the past, to focus on what we have done wrong, because looking back like that
hinders us from giving glory to God, which is indeed the meaning of life. Truly, this is a great
verse for reassurance on the forgiveness of sins, because God commands us to forget them (not
as in put them out of our minds, but to cease focusing on them instead of focusing on God) and
keep going.
3:14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.
Here Paul clarifies what he is striving for. He presses on for the goal of the “upward call
of God,” when he will finally be called to perfection in heaven and when he will eternally dwell
in the presence of Christ. This should be the focus of every Christian’s life, because focusing on
this will cause all other aspects of the Christian’s life to fall into place with the will of God, for
this is itself the will of God.
3:15 Let those of us who are mature think this way, and if in anything you think otherwise, God will
reveal that also to you.
Mature Christians are to think like this, and if anyone fails to do so, God promises he will
show us our failure. This could very well be called the key to living the life of a mature Christians:
focusing on what lies ahead, and forgetting what lies behind. This will indeed cause all things to
call into place, and God promises he will help keep us on this path.
3:16 Only let us hold true to what we have attained.
The command is clearly evident and does not demand much explanation: hold true to
Christ. We have attained a relationship with God himself, and we are to hold steadfast to that
and let nothing hinder us from that relationship. This is another of the keys to becoming a
mature Christian. By holding on to what we have, we will be able to focus on what we will
receive, and so all things will fall into place for the glory of God.
3:17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example
you have in us.
Again, Paul offers himself as an example of Christian living. Imitate Paul, and those who
live their lives like Paul, and one will live a mature Christian life. Christians are “little Christs,”
after all, and so they are to imitate the Christ who died for them, just as Paul does. By imitating
Paul’s life, one imitates the prime disciple of Christ, and so one imitates the life a Christian
should live.
Clubb, 31
3:18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of
the cross of Christ.
We are to keep our eyes on Paul and those like him because we all face many enemies
(enemies for which we are to feel compassion for, as evidenced by Paul’s tears for the
destruction they are leading themselves to). These enemies are still a danger to us, but by
imitating Paul and focusing on what lies ahead, we will find ourselves able to deal with them just
as we should. The enemies are capable of hindering us in our walk with the Lord, but we still
must have compassion for them and are even commanded to love them and pray for them. By
focusing on the glory of Christ as it will be revealed in the resurrection, we will find ourselves
strong enough in our walk to remain steadfast (verse 16) and so not be hindered by them, and
so be able to have the compassion we have commanded to have for them.
3:19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on
earthly things.
Paul was crying for these enemies because their end is destruction. They worship their
own desires (their “belly”), they love where they are (which is shameful because of the sin they
love), and they focus entirely on earthly things. These enemies focus on the temporal, sinful
things of the earth, but Christians are to focus on the eternal, holy perfection we are to have in
Christ, and so doing will allow Christians to change the focus of some of these enemies, so they
too can focus on the perfection they will have once they accept Christ into their lives.
3:20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,
The “citizenship” business in this verse would have been important to the Philippians,
because the city of Philippi was as a Roman settlement in Macedonia. Because of this, citizens of
Philippi were granted Roman citizenship, and they were intensely proud of this. This could have
been the earthly focus that Paul was primarily referencing in his discussion in the previous
verses, and it is possible that pride in this earthly thing had entered the Philippian church, which
could shed light on the context of the previous discussion. Regardless, the message is timeless
and it truly applies to all Christians everywhere.
3:21 who will transform our lowly body to be like his glorious body, by the power that enables him
even to subject all things to himself.
Christ will give us a new body in the resurrection, and this body will be one like Christ’s,
which will be one of the glory he deserves. This is part of the goal we are to be striving for.
Clubb, 32

4:1 Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord,
my beloved.
4:2 I entreat Euodia and I entreat Syntyche to agree in the Lord.
4:3 Yes, I ask you also, true companion, help these women, who have labored side by side with me
in the gospel together with Clement and the rest of my fellow workers, whose names are in the
book of life.
4:4 Rejoice in the Lord always; again I will say, Rejoice.
4:5 Let your reasonableness be known to everyone. The Lord is at hand;
4:6 do not be anxious about anything, but in everything by prayer and supplication with
thanksgiving let your requests be made known to God.
4:7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds
in Christ Jesus.
4:8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure,
whatever is lovely, whatever is commendable, if there is any excellence, if there is anything
worthy of praise, think about these things.
4:9 What you have learned and received and heard and seen in me – practice these things, and the
God of peace will be with you.
4:10 I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were
indeed concerned for me, but you had no opportunity.
4:11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be
content.
4:12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have
learned the secret of facing plenty and hunger, abundance and need.
4:13 I can do all things through him who strengthens me.
4:14 Yet it was kind of you to share my trouble.
4:15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia,
no church entered into partnership with me in giving and receiving, except you only.
4:16 Even in Thessalonica you sent me help for my needs once and again.
4:17 Not that I seek the gift, but I seek the fruit that increases to your credit.
4:18 I have received full payment, and more. I am well supplied, having received from Epaphroditus
the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.
Clubb, 33
4:19 And my God will supply every need of yours according to his riches in glory in Christ Jesus.
4:20 To our God and Father be glory forever and ever. Amen.
4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you.
4:22 All the saints greet you, especially those of Caesar’s household.
4:23 The grace of the Lord Jesus Christ be with your spirit.
Clubb, 34

4:1 Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord,
my beloved.
The command in this verse harkens back to the command in 3:16, commanding us both
to “hold true to what we have attained” and to “stand firm thus in the Lord,” both of which are
very similar commands. Paul wants to be very clear that we are to stand strong in the grace we
have received from the Lord, and that this is to be the foundation of our lives. By standing firm
on this, we will find ourselves standing on firm rock as opposed to the shifting sand that is found
by standing on anything else.
4:2 I entreat Euodia and I entreat Syntyche to agree in the Lord.
It seems that these women, Euodia and Syntyche, had been disagreeing within the
Philippian church. Given the message of unity Paul gave in 2:1-11, it makes sense that he would
point to a specific example of this not occurring. He wants these to women to “agree in the
Lord.” Their salvation the grace they have received is the common bond between them, and
they should not be causing division when they are so united. So too does to apply to all
Christians of all times; we are to “agree in the Lord,” agree in what we have in common, and not
let our own desires hinder the mission of God.
4:3 Yes, I ask you also, true companion, help these women, who have labored side by side with me in
the gospel together with Clement and the rest of my fellow workers, whose names are in the
book of life.
Apparently, these two women were indeed strong followers of Christ, because they had
“labored side by side” with Paul and other strong Christ-followers, all of whom Paul has no
doubt about their salvation, because their “names are in the book of life.” It seems best to
assume that these women were true Christ-followers who had merely come to some small
disagreement and allowed that to grow larger than it should. Paul gently reminds them exactly
who they are, and commands them to return to the unity that the body of Christ is supposed to
have.
4:4 Rejoice in the Lord always; again I will say, Rejoice.
This is indeed the great command of this book: Rejoice. It is given all throughout the
book, and it even appears twice in this one verse. Paul wants to be very clear indeed. We are to
rejoice! Joy is to be the theme of our lives, just as it was in Paul’s. We have attainted eternal life
in joy with Christ, and so we are to allow that joy to flow into our lives and flow outward to
every aspect of everything we do. By allowing this to happen, all the other commandments
Clubb, 35
within this book will easily fall into place: by focusing on the Lord, we attain joy, and then we
become humble, and then unified, and finally we will be able to struggle in the mission of God.
4:5 Let your reasonableness be known to everyone. The Lord is at hand;
Not only are we to be joyful, we are also to be reasonable. This means we are not to be
blindly closed-minded, but instead we are to be known as being reasonable people. Paul was
indeed a fan of reasoning, as evidenced in Acts, and so we too are to be reasoning and
reasonable people.
4:6 do not be anxious about anything, but in everything by prayer and supplication with
thanksgiving let your requests be made known to God.
This is a great commandment, and one that has found its way into the life verses of
many people. Not only are to be joyful and reasonable, we are also to never be anxious! Paul
says that with prayer, the Lord will take care of his own, and so we are not to worry. These are
all great commandments that will lead to living a truly glorious life, and it should bring us all
great joy that we are not only allowed to live such lives, we are commanded to.
4:7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds
in Christ Jesus.
By living joyously, by being reasonable, and by not worrying, Paul promises us that we
will find peace. This peace will not be an earthly peace; it will a holy peace, one that makes no
sense at all from an earthly perspective. We can see this peace evident in Paul’s one life, when
he was able to write this letter focused on joy as he was preparing for his possible execution. No
earthly thing could have inspired such peace and joy, yet Paul had them anyway, and it all
because of the life he lived for Christ. God took care of Paul and allowed him to have the peace
and joy he commands, and so too will take care of any and all of his own.
4:8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure,
whatever is lovely, whatever is commendable, if there is any excellence, if there is anything
worthy of praise, think about these things.
This structure reckons back to 2:1, in which Paul lists some things that are obviously true
and uses them to lend weight to his next point. Here, he does the same thing, again to give
strength to his next commandment, which is simply going to be to think. He wants to think
about all he’s said in this letter, and he uses all these truths to show us that we really should
think about these things.
4:9 What you have learned and received and heard and seen in me – practice these things, and the
God of peace will be with you.
Again, Paul commands us to copy him. By imitating Paul, we will find ourselves imitating
a Christ-like life, and then we will live lives that glorify God, and when we glorify God, God will
Clubb, 36
be with us. A great truth this is, that the God who made all of everything would care enough to
be with someone who walks the earth for such a brief time.
4:10 I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were
indeed concerned for me, but you had no opportunity.
Paul was quite pleased, it seems, that the Philippians had enough outward concern for
him to send a gift to him. He knew that they were always concerned, but that they simply had
no chance to send him anything, but he was still happy that they took the time to send him the
gift they sent him.
4:11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be
content.
Paul wants to be quite clear in the next couple verses that he is thankful for the gift, but
he wants to make sure everyone knows that he does not consider anything totally necessary. He
makes it clear that he can be joyful in all situations, and so give glory to the Lord no matter what
happens. He wants to make sure his readers know that he was not seeking monetary gifts, as a
cult leader would, but rather that he was thankful that the gift was given and that it would be
used to glorify God. He does this to avoid accusations of greed, because his work is not for his
own glory (as a cult leader’s is), but rather for the glory of God, and Paul is simply the
instrument of achieving that glory.
4:12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have
learned the secret of facing plenty and hunger, abundance and need.
This verse is still Paul trying to explain how he can be thankful for the Philippian gift
while not being greedy and not putting himself before the will of God. He does go to great
length to explain this, because he wants it to be quite clear. In this one, he shares with his
readers that he has discovered how to face any and every situation and still maintain the joy he
was discussing previously. This great secret is shared in the next verse.
4:13 I can do all things through him who strengthens me.
Paul’s secret is a simple one: Christ. Christ gives Paul the strength to face everything,
both the excessively good and the excessively bad. God cares for his own, and he gives strength
to his own, both to Paul and to anyone who comes to Him.
4:14 Yet it was kind of you to share my trouble.
Here the apostle returns to his thanks. He has pointed out that he knows how to survive
through all situations, but he also wants to be clear that he appreciates their gift. This verse
simply clarifies that he was indeed grateful for that gift, and he recognizes their kindness.
Clubb, 37
4:15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia,
no church entered into partnership with me in giving and receiving, except you only.
This verse seems to explain part of the reason Paul likes the Philippian church so much,
as evidenced in the first chapter of this book. It seems that this church was quick to partner with
Paul in giving and receiving, and he was ever thankful for that. It also seems that this church
remained partnered with him, and continued to be involved with Paul’s ministry even after he
left Macedonia, unique among all the churches of the time.
4:16 Even in Thessalonica you sent me help for my needs once and again.
Again, we can see one of the reasons why Paul so appreciated the Philippian church.
Even while Paul was away in a totally different area, the believers of Philippi still sent help, and
they did so more than once. It seems that no other church bothered so, or if they did they did
not do it as consistently as Philippi did. Thus, we can see one of the ways that the Philippian
church earned Paul’s affection: by giving healthily to a worthy ministry. This seems a good model
for any and every church to follow with its own charity.
4:17 Not that I seek the gift, but I seek the fruit that increases to your credit.
Here again, we can see Paul explaining how he can be so pleased with a monetary gift
and still not be struggling with the sin of greed. He appreciated the gift because it was a fruit of,
and led to an increase in, spiritual maturity of the church. So charity as a sacrifice shows spiritual
maturity, and it also increases this same aspect. Not only that, but charity as a sacrifice can lead
to a growth in fruit somewhere else in the world, through the ministry that very donation gives
and also through the work of the ministry that received the donation.
4:18 I have received full payment, and more. I am well supplied, having received from Epaphroditus
the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.
Paul says that this monetary gift of the Philippians allowed him to be “well supplied;”
they church had given him a “full payment.” He was saying that this gift was enough for him, and
he wanted to shift the focus from the gift itself to the nature of the sacrifice. The apostle chose
to focus on the fact that the church had given a sacrifice of its own resources to help a fellow
soldier in the good battle, and this sacrifice itself was a “sacrifice acceptable and pleasing to
God.” Notice that the amount of the offering is never clarified, other than that it was enough to
make Paul “well supplied.” Rather, the sacrifice was pleasing because it was indeed a sacrifice
(also note that a sacrifice is not a sacrifice if it just the ‘extras’ or what ‘can be spared;’ a sacrifice
is to cause sacrifice to achieve it). The church gave of its own supplies, and that was the act that
was a “fragrant offering” to God; the sacrifice itself was the act that gave glory to God.
4:19 And my God will supply every need of yours according to his riches in glory in Christ Jesus.
Paul promises that since the church had given of its resources, God will supply their
needs. The church had faith that the sacrifice it gave would be used to glorify God, and they
Clubb, 38
took a step of faith and gave a sacrifice to give glory to God. Paul’s God is not a God to take such
a sacrifice and leave those who sacrificed unattended. Rather, He is a God that makes sure the
church’s needs are attended to.
4:20 To our God and Father be glory forever and ever. Amen.
This is a simple closing. Notice how Paul did not sign his letter with “love,” or
“sincerely,” but rather “To God be the glory forever and ever.” This simple closing is yet another
part of Paul’s writing that shows his devotion to the God of mercy and grace.
4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you
In these closing statements, we can see the brotherhood of the early church. They were
greeting other, across great distances and without even knowing exactly who all the people they
were greeting were, and they were greeting with joy based on the fact that they are indeed
brothers.
4:22 All the saints greet you, especially those of Caesar’s household.
This second-to-last verse shows a triumph of Paul’s imprisonment. While there, it

appears he had managed to win converts from Caesar’s own household; truly remarkable, given
that the Caesar at the time was decidedly opposed to all things Christian. In this, we can see
God’s great might, that he was able to work through something so entirely unexpected as an
imprisonment to give glory to himself, for this is one of God’s favorite ways to act, from the
totally unexpected, and this can be seen in many of God’s movings in the earth (for example,
being born in a feeding trough and living as a carpenter, neither of which are things that are
expected for the God of glory and both of which God used from his own great glory).
4:23 The grace of the Lord Jesus Christ be with your spirit.
Again, a final closing from Paul to the Philippians, and again this one directly references
Christ. We can see that Paul truly does everything he does in Christ, even down to closing his
letters.
Clubb, 39
Bibliography
Calvin, John. Calvin's Commentaries, Volume XXI. Grand Rapids, MI: Baker Books, 2005.
Kent, Jr., Homer A and Frank E. (ed) Gaebelein. The Expositor's Bible Commentary. Grand Rapids, MI:
Zondervan, 1981.
Lightner, Robert P. The Bible Knowledge Commentary. Colorado Springs: Cook Communications, 1983.

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Clubb, 1

Chapter 1 of the Epistle to the Phillipians

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

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

1:24 but to remain in the flesh is more necessary on your account.

Chapter 1 of the Epistle to the Phillipians

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

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

1:24 but to remain in the flesh is more necessary on your account.

Chapter 2 of the Epistle to the Phillipians

2:14 Do all things without grumbling or questioning,

lest I should have sorrow upon sorrow.

Chapter 2 of the Epistle to the Phillipians

2:14 Do all things without grumbling or questioning,

Chapter 3 of the Epistle to the Philippians

because Christ Jesus has made me his own.

3:16 Only let us hold true to what we have attained.

the cross of Christ.

Chapter 3 of the Epistle to the Philippians

This is fairly straight-forward. Paul wants Christians to be wary of various kinds of

3:16 Only let us hold true to what we have attained.

Chapter 4 of the Epistle to the Philippians

4:2 I entreat Euodia and I entreat Syntyche to agree in the Lord.

4:4 Rejoice in the Lord always; again I will say, Rejoice.

4:5 Let your reasonableness be known to everyone. The Lord is at hand;

4:13 I can do all things through him who strengthens me.

4:14 Yet it was kind of you to share my trouble.

Chapter 4 of the Epistle to the Philippians

4:2 I entreat Euodia and I entreat Syntyche to agree in the Lord.

4:4 Rejoice in the Lord always; again I will say, Rejoice.

4:5 Let your reasonableness be known to everyone. The Lord is at hand;

4:13 I can do all things through him who strengthens me.

4:14 Yet it was kind of you to share my trouble.

This second-to-last verse shows a triumph of Paul’s imprisonment. While there, it

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