PHILIPPIANS

Philippians 1
Philippi was the first city in Europe in which Paul ministered the Gospel. His experience
in jail as reported in Acts 16 climaxed his initial ministry in the city, but his ministry to
the Philippians continued through Paul’s lifetime. The epistle to the Philippians reflects a
great deal of affection by Paul for the believers in Philippi who were his first converts in
Europe. Philippians 1 may be divided into five major parts as follows:
A.     The Salutation of the Epistle (Philippians 1:1,2)
B.     The Sentiment for the People (Philippians 1:3–11)
C.     The Suffering for the Gospel (Philippians 1:12–20)
D.     The Situation of the Apostle (Philippians 1:21–26)
E.     The Standing for the Faith (Philippians 1:27–30)

A. THE SALUTATION OF THE EPISTLE (Philippians 1:1, 2)

As it is with every letter, Paul’s epistle to the Philippians begins with an opening
salutation which in each of his epistles is generally very instructive spiritually.
1. The Greeters (Philippians 1:1)
“Paul and Timotheus, the servants of Jesus Christ” (Philippians 1:1). Two greeters
open the salutation. Paul, of course, is the main one.
• Their identity. The identity of the two men is expanded here. First, the apostle.
“Paul” speaks of the great apostle. This name was his new name. His original name was
Saul like King Saul. Both were of the tribe of Benjamin. He was a contrast to King Saul.
Paul started out bad and ended up good. King Saul started out good and ended up bad.
Second, the associate. “Timotheus.” Timotheus was the young associate of Paul who
Paul had won to the Lord earlier (Acts 16:1–3; I Timothy 1:2).
• Their industry. “Servants of Jesus Christ.” These two men were workers for the
Lord. First, the manner of their industry. “Servants.” The word translated “servants”
means slave. This means Paul and Timothy were faithful and fervent workers for Christ.
Second, the Master of their industry. “Jesus Christ.” These two men served the best
Master of all. Serving Christ meant their labor would not be in vain and would be duly
rewarded.
2. The Greeted (Philippians 1:1)
“To all the saints in Christ Jesus which are at Philippi, with the bishops and
deacons” (Philippians 1:1). The letter was written to the finest group of people in the city
of Philippi. The world did not realize this fact, but eternity will verify it.
• The laymen of the church. “Saints” (Philippians 1:1). You do not have to be a
Roman Catholic and dead for four hundred or so years before you can become a “saint.”
Once you receive Jesus Christ as your Savior, you are a “saint.” Every believer is a
“saint.”
 • The leaders of the church. “Bishops and deacons” (Philippians 1:1). These are two
offices in the church. First, the administrators. “Bishops.” This term refers to those who
oversee the work of the church. The term is interchanged with “elder” in the Scripture. In
fundamental Baptist churches we apply the responsibilities of a “bishop” to the man we
call the “pastor” of the church. Second, the assistants. “Deacons.” The word means
“servant.” The term is often applied in our churches today to positions far removed from
a Biblical deacon. Basically a deacon was to assist the bishop (or pastor) so that the
bishop could pursue his primary tasks with less hindrance and distraction. This was the
original duty of deacons (Acts 6:1–4).
• The location of the church. “Philippi” (Philippians 1:1). Philippi was located in
Macedonia about ten miles inland from northern shores of the Aegean Sea. It was the
first city to which Paul carried the Gospel after the call to come to Macedonia (Acts
16:9). The city was named after Philip, the father of Alexander the Great. The city “had
any number of natural advantages with rich deposits of gold and silver, in addition to its
fertile plains, well watered by the Gangites” (Strauss).
3. The Greeting (Philippians 1:2)
“Grace be unto you, and peace, from God our Father, and from the Lord Jesus
Christ” (Philippians 1:2). The substance of this greeting is found in many other of Paul’s
epistles.
• The commonness of the greeting. “Grace be unto you, and peace” (Philippians
1:2). “Grace” was the common Greek greeting, and “peace” was the common Hebrew
greeting. Some Jews still greet one another with a “Shalom” (peace).
• The character of the greeting. Grace and peace here are more than just a greeting;
they emphasize great truths. First, the obtainment of grace and peace. “Grace … peace,
from God our Father, and from the Lord Jesus Christ” (Philippians 1:2). Grace and
peace come from God and Jesus Christ. The reason our world demonstrates little grace
and has little peace is that they want little to do with God and Jesus Christ. Second, the
order of grace and peace. Grace comes before peace in this greeting. This is not only true
in the greeting but it is true in life. In salvation, God’s grace comes first in providing
salvation; then when grace is accepted peace comes. There is no peace in anything until
grace is present. As an example, marriage peace is a result of grace. When grace is
absent, peace is absent, and divorce is often the unfortunate result.

B. THE SENTIMENT FOR THE PEOPLE (Philippians 1:3–11)

Paul’s affection for the Philippian believers was very great. This sentiment of love is seen
throughout the letter especially in this section.
1. The Praise in the Sentiment (Philippians 1:3)
It is not surprising that Paul has praise for these saints at Philippi. They were
exceptional believers, and one will praise those which he loves.
• The expression of the praise. “I thank my God upon every remembrance of you”
(Philippians 1:3). Thanksgiving is a form of praise.
 • The excellence for the praise. “Upon every remembrance of you” (Philippians 1:3).
That is quite a compliment. Few folk are in this category. Many remembrances may
cause good feelings but seldom do all remembrances cause good feelings about a person.
2. The Pleasure in the Sentiment (Philippians 1:4)
“Making request with joy” (Philippians 1:4). The Philippian believers brought much
joy to Paul. In spite of his prison situation when writing this letter, the mood of joy is
prominent in the epistle which shows that the believer’s joy is based on something
besides mere earthly circumstances.
3. The Participation for the Sentiment (Philippians 1:5,7)
One of the things which encouraged Paul’s sentiment for the people was their
participation—“fellowship in the gospel” (Philippians 1:5). The word “fellowship” here
involves “participation in anything” (Zodhiates).
• The conversion for the participation. “In the gospel” (Philippians 1:5). Their first
participation in the Gospel is in the conversion of Philippian believers.
• The cooperation in the participation. “Defense and confirmation of the gospel, ye
all are partakers of my grace” (Philippians 1:7). The Philippian believers helped support
Paul’s ministry (Philippians 4:15) by giving him material assistance for his missionary
work.
• The continuation in the participation. “From the first day until now” (Philippians
1:5). The Philippian believers were most faithful in their helping of Paul’s ministry. In
fact they gave to Paul’s material needs when no one else did (Philippians 4:15). They
supported Paul continually whether he was popular or not. Whether he was in prison
(“my bonds”—Philippians 1:7) or not, they supported Paul.
4. The Persuasion in the Sentiment (Philippians 1:6,7)
“Being confident … that he which hath begun a good work in you will perform it until
the day of Jesus Christ” (Philippians 1:6). Paul was very confident that the work of grace
in the hearts of the Philippians would be consummated.
• The Person for the persuasion. “He which hath begun a good work in you.” Jesus
Christ is the “He.” Once a soul is saved, Christ guarantees the consummation of
salvation which includes deliverance from the presence of sin when the believer enters
heaven.
• The properness of the persuasion. “It is meet for me to think this of you”
(Philippians 1:7). The word “meet” means “justified.” Their faith and conduct was of
such high caliber that Paul was indeed justified in his conclusion about the consummation
of their salvation.
• The passion in the persuasion. “I have you in my heart” (Philippians 1:7). Paul’s
affection for the believers in Philippi was very great, and it was very genuine, for it was
in his heart not just in his emotions or circumstances.
5. The Proof of the Sentiment (Philippians 1:8)
“For God is my record, how greatly I long after you all” (Philippians 1:8). Paul
speaks of proof for his affection, his high sentiment for these believers.
 • The appeal for the proof. “God is my record.” The word “record” means “witness”
and is translated “witness” in the KJV 29 of the 34 times the word appears in Scripture. It
is translated “martyr” 3 times and “record” 2 times. In a similar statement in Romans 1:9,
it is translated witness in “God is my witness.” One cannot have better proof than having
God as a witness for your case.
• The attitude for the proof. “How greatly I long after you all” (Philippians 1:8).
Paul’s great affection proves his love for the Philippians. It was not little love but big
love which Paul had for the converts in Philippi.
6. The Prayer in the Sentiment (Philippians 1:9–11)
We pray for those we love—at least we ought to. Paul’s prayer for the Philippian
believers was a great prayer.
• The prayer about affection. Paul prays for the Philippians’ love. First, the
enlargement of their love. “I pray, that your love may abound” (Philippians 1:9). One
can always do better. Just because the Philippians’ love was great did not stop Paul from
praying it would be greater. We should never be satisfied with our spiritual condition
though exceptional it might be. Second, the education of their love. “In knowledge.”
Love needs to know what to love and what not to love. Some say “love is blind.” Such
love is very deficient love if it is love at all. Third, the expressing of love. “Judgment.”
This speaks of wisdom in expressing one’s love. How to show your love is as important
as what to love. “If ye love, me keep my commandments” (John 14:15) is one good way
of expressing love for the Lord.
• The prayer about approving. “That ye may approve things that are excellent”
(Philippians 1:10). The word translated “approve” means to examine, to discern. It is
refined discernment. It not only proves what is right and wrong but proves what is best in
contrast to better. Paul prays the Philippian believers will discern, recognize the things
that are excellent. So many folks in our day do not recognize what is excellent—they
value the cheap and shoddy, the defiled and degraded as valuable and excellent.
• The prayer about allegiance. “That ye may be sincere” (Philippians 1:10). The
word “sincere” means “without wax.” Cracks in vessels were often filled with wax to
conceal the crack. The portrayal is that the believers should be not be dishonest or
hypocritical but real and genuine in their allegiance and loyalty to the faith, to Christ. The
profession of loyalty is to be real, not fake. It should be from the heart, not just talk.
• The prayer about abundance. “Being filled with the fruits of righteousness, which
are by Jesus Christ, unto the glory and praise of God” (Philippians 1:11). Paul prays for
abundance in his petition for the saints. First, the place of abundance. “Righteousness.”
Believers should abound in righteous behavior. This request is too much for the carnal in
our churches. They are so afraid of being too holy. They need not worry, however, for
none of them will ever be too holy. They will more likely be less holy than they should
be. Second, the Person of abundance. “Which are by Jesus Christ.” The righteousness,
which we need in abundance, all comes from Jesus Christ. A society which rejects Christ
is not righteous—this describes our nation today. Third, the praise from abundance.
“Unto the glory and praise of God.” Righteousness praises God more than anything else.
The holier you are the more you honor God. When preachers preach against sin to try and
lead their congregations to holier living, they are trying to praise God more.
C. THE SUFFERING FOR THE GOSPEL (Philippians 1:12–20)
The focus in this section of Philippians 1 is the suffering experienced by Paul in his work
of proclaiming the Gospel. Those who proclaim the Gospel will often experience much
unjust and cruel treatment by the world.
1. The Problem of the Suffering (Philippians 1:12)
“I would ye should understand, brethren” (Philippians 1:12). This statement says the
Philippian believers had difficulty understanding why Paul suffered so much. They had
seen firsthand the great and painful injustice come upon Paul in Philippi in the attack and
imprisonment of Paul and Silas (Acts 16:16–40). They also were acutely aware of his
present imprisonment which was so unjust. Like many before them and many after them,
they had great difficulty understanding why the righteous suffered and the wicked
prospered. In this section, Paul helps the Philippian believers to have a proper perspective
and understanding of his sufferings.
2. The Progress From the Suffering (Philippians 1:12)
“Unto the furtherance of the gospel” (Philippians 1:12). In the following verses, Paul
will detail this “furtherance of the gospel.” Here is a summary statement to show the
overall result of his suffering. What seemed to hinder actually helped the Gospel
testimony. Christ predicted this to the disciples when He spoke to them about their
suffering from the Gospel. “They shall lay their hands on you … delivering you … into
prisons … [but] it shall turn to you for a testimony” (Luke 21:12,13).
3. The Publicity From the Suffering (Philippians 1:13)
“So that my bonds in Christ are manifest in all the palace, and in all other places”
(Philippians 1:13). The news of Paul’s imprisonment was heard in Caesar’s palace as
well as in other places. This furthered the Gospel in that the reason for his imprisonment
would be given in this news, and that would simply further the spreading of the message
about Christ.
4. The Preaching From the Suffering (Philippians 1:14–18)
“Many … are much more bold to speak the word without fear” (Philippians 1:14).
Another blessing from Paul’s suffering in “my bonds” (Philippians 1:14) was the
increase in the preaching about Christ.
• The many in the preaching. “Many of the brethren … waxing [becoming] confident
by my bonds, are much more bold to speak the word without fear” (Philippians 1:14).
With Paul unable to move about society in preaching Christ, many believers felt the
burden to fearlessly proclaim Christ in his place. “Many” means there will be an increase
in proclaiming Christ.
• The manner of the preaching. “Much more bold” (Philippians 1:14). Paul’s
“bonds” (Philippians 1:14) stopped a lot of timidity in the testimony for Christ. Christ
needs to be proclaimed boldly, dogmatically, without apology.
• The mischief in the preaching. “Some indeed preach Christ even of envy and strife
… supposing to add affliction to my bonds” (Philippians 1:15,16). The enemy will
endeavor to pervert every advance of the Gospel. This action compares to that of a church
member who started a Bible class which was used to bias people against the pastor.
 • The message in the preaching. “Preach Christ” (Philippians 1:15). Christ is the
main theme. The preaching of Christ is the message of deliverance from the
condemnation of sin. The preaching of Christ was why Paul was in prison.
• The mood from the preaching. “The one preach Christ of contention … the other of
love … whether in pretense, or in truth, Christ is preached; and I therein do rejoice”
(Philippians 1:16–18). Paul rejoiced that no matter if the Gospel was preached to aid him
or add to his affliction, Christ was preached and that rejoiced his heart. Paul does not
condone the evil preaching here, but he simply rejoices whenever Christ is preached. This
is a difficult attitude to have. It is an attitude that rejoice when other churches thrive
besides your church, when other ministries thrive or even do better than your own.
5. The Pardon in the Suffering (Philippians 1:19)
“I know that this shall turn to my salvation through your prayer, and the supply
[help] of the Spirit” (Philippians 1:19). The word “salvation” here does not speak of
Gospel salvation but of physical well-being. “Paul used it [the word] here of his own
well-being” (Wuest). “This” refers to the increase of the preaching of the Gospel. Paul
believes the increase of the preaching of the Gospel would help to deliver (save) him
from prison. He would be pardoned by the officials and released as happened in other of
his imprisonments. Paul also believes this deliverance is a result of the prayers of the
saints and the help (“supply” means to aid or help—Zodhiates) of the Holy Spirit. So you
have a threefold help here in delivering Paul from prison. There is the spreading of the
salvation (Gospel), the supplication of the saints, and the supply of the Spirit.
6. The Persistency in the Suffering (Philippians 1:20)
“My earnest expectation and my hope, that in nothing I shall be ashamed, but that
with all boldness” (Philippians 1:20). Paul did not give up because of his suffering. In
this text Paul evidences his steadfast attitude in the Gospel in spite of all the suffering he
had experienced in proclaiming the Gospel. This would encourage the believers in
Philippi who were downcast because of his suffering and with the prospect of more
suffering for those who proclaimed and embraced the Gospel of Christ.
• He was undismayed. “Hope.” Paul had not lost his hope. He still believed in the
promises of the Gospel. Suffering had not diminished his expectations.
• He was unashamed. “Nothing I shall be ashamed.” Suffering often causes so much
reproach that the sufferers recant. But not Paul. In spite of the suffering, he still held his
head high regarding Christ and the Gospel message (see Romans 1:16).
• He was undaunted. “With all boldness.” The suffering did not intimidate Paul. He
still spoke with boldness the Gospel message as his prison guards would quickly attest.
7. The Praise From the Suffering (Philippians 1:20)
“Christ shall be magnified in my body” (Philippians 1:20). Paul’s body was dedicated
to honoring Jesus Christ. So many dedicate their body to the fulfilling of the lusts of the
flesh instead. Paul exhorted believers to “present your bodies a living sacrifice, holy,
acceptable unto God” (Romans 12:1). To honor Christ with one’s body means the body
will often be subjected to much suffering, but we should not complain, for Christ suffered
much in His body so that we might be honored in soul salvation. Surely we should be
willing to suffer in our body that Christ might be honored.
D. THE SITUATION OF THE APOSTLE (Philippians 1:21–26)
Here Paul speaks of his personal situation which involved a struggle of sorts regarding
his future. In speaking of his personal situation he reveals a good deal about his character.
1. The Devotion of Paul (Philippians 1:21)
“For to me to live is Christ” (Philippians 1:21). These words reveal a dedication of
excellence that is unexcelled in character.
• The Person in the devotion. “For to me to live is Christ.” Paul’s whole life was
wrapped up in the Person of Jesus Christ. Today many young people idolize some vile
entertainer. Others are devoted to a politician or some other famous person. But to be
devoted to Christ is the greatest of all devotions.
• The priority in the devotion. “For to me to live is Christ.” This means that Christ
comes first in one’s life. Thus Christ determines our priorities. Everything one does
yields to Christ in importance.
• The passion in the devotion. “Live.” Paul’s whole life was devoted to Christ. His
energy, his thoughts, his desires were all focused on Christ.
• The purifying from the devotion. “For to me to live is Christ.” No devotion will so
purify one’s life as devotion to Christ. Devotion to the famous but foul people of society
only defiles. But devotion to Jesus Christ will purify one’s life.
2. The Death of Paul (Philippians 1:21)
“To die is gain” (Philippians 1:21). Paul speaks of the blessing [to him] of his death.
• The requirement for such a death. “To die is gain.” Paul could say this because he
had met the requirements. To most people, death will be horrifying loss because they
have not met the requirements for gain in death. The prophet Balaam said, “Let me die
the death of the righteous” (Numbers 23:10) but he did not die the death of the righteous
(Numbers 31:8) because he did not live the life of the righteous. If your death would be
gain, you must give your heart to Jesus Christ.
• The reward for such a death. “Gain.” When the redeemed die it is “gain” not loss.
“Gain” includes such blessings as the end of suffering and sorrow (Revelation 21:4).
Also much exaltation (Revelation 20:6) in that they shall reign with Christ. All the
wonderful “gains” can be summed up in “so shall we ever be with the Lord” (I
Thessalonians 4:17).
3. The Dilemma of Paul (Philippians 1:22–26)
“What I shall choose I wot not … I am in a strait betwixt two” (Philippians 1:22,23).
Paul faced a dilemma about living.
• The specifics of the dilemma. “Having a desire to depart, to be with Christ; which
is far better; nevertheless to abide in the flesh is more needful for you” (Philippians
1:23,24). The dilemma was that death was better for him, but to stay alive was better for
the Philippian believers.
• The submission in the dilemma. Paul was unselfish in this dilemma and yielded to
the need of the Philippians. First, the priority in submission. “I shall abide and continue
with you” (Philippians 1:25). Paul placed helping the Philippians in the faith as a higher
priority than his leaving. Second, the price of the submission. “By my coming to you
again” (Philippians 1:26). To help the Philippians was going to cost Paul plenty. It would
cost him much energy and more persecution, but he was willing to pay the price to do the
will of God. Third, the product of the submission. “For your furtherance and joy of
faith; that your rejoicing may be more abundant in Jesus Christ” (Philippians 1:25,26).
The product of Paul’s submission was spiritual benefits for the Philippian believers.

E. THE STANDING FOR THE FAITH Philippians 1:27–30

Paul concludes this first chapter by giving some exhortations about standing for the faith.
1. The Style of the Standing (Philippians 1:27)
“Stand fast” (Philippians 1:27). The character of the standing is explained here.
• Stand firmly. “Stand fast.” This means to stand firm, dogmatically, to be solid in
standing. So many saints are “tossed to and fro, and carried about with every wind of
doctrine” (Ephesians 4:14). Take your stand and do not be moved from it.
• Stand faithfully. “Stand fast.” These words also speak of the duration of the
standing as well as the dogmatism (seen previously) of the standing. It means to stand
forever, to be loyal forever. The standing is to be perpetual.
2. The Specifics in the Standing (Philippians 1:27–30)
The general exhortation to stand is more detailed here.
• The sanctification in the standing. “Let your conversation [general behavior] be as
it becometh the gospel” (Philippians 1:27). The believer’s conduct should correspond to
the believer’s creed. This means the believer should stand in holiness in the world in both
his talk and his walk.
• The society in the standing. “Whether I come and see you, or else be absent”
(Philippians 1:27). The believer should stand true whether Paul is present or not. The
believer is to stand faithful regardless of the society he is in. Some believers do well at
church where people are in sympathy with faith. But when they get into the world where
hostility to their faith confronts them, they do not stand well for the faith.
• The service in the standing. “Striving” (Philippians 1:27). Standing for the faith
involves service (the word is translated “labored” in Philippians 4:3). If you stand for the
faith you will do something to help promote the faith. You will serve Christ.
• The stoutheartedness in the standing. “In nothing terrified by your adversaries”
(Philippians 1:28). Standing fast for the Gospel of Christ must be done with boldness.
There are many who will try to intimidate and alarm believers. A believer will not stand
well for the Gospel of Christ when he lacks courage. Paul is certainly a good example of
standing fearlessly.
• The suffering in the standing. “Unto you it is given … to suffer for his sake”
(Philippians 1:29). Suffering is part of standing for Christ, as we noted earlier. First, the
plan for suffering. “You it is given … to suffer.” The Divine plan is for saints to suffer in
their work of the Gospel. This was certainly true of Paul (Acts 9:16). Second, the pain in
suffering. “Conflict” (Philippians 1:30). The word translated “conflict” means agony.
This suffering is not child’s play. It hurts big time. Third, the purpose in suffering.
“Suffer for his sake” (Philippians 1:29). This is not suffering for some sports or other
achievement but suffering that comes if you are committed to Christ.
Philippians 2
More exhortations for Christian conduct are given in this chapter with the example of
Christ as the pattern of conduct. The largest part of the chapter addresses the anticipation
of Paul’s visit and the high character of two of his associates whom he is sending ahead
to prepare for the visit. Philippians 2 may be divided into four major parts as follows:
A.     The Conforming to the Gospel (Philippians 2:1–4)
B.     The Christ of the Gospel (Philippians 2:5–11)
C.     The Conduct of the Gospel (Philippians 2:12–18)
D.     The Companions in the Gospel (Philippians 2:19–30)

A. THE CONFORMING TO THE GOSPEL (Philippians 2:1–4)

The previous chapter ended with a plea by Paul that the saints of Philippi behave “as it
becometh the gospel of Christ” (Philippians 1:27). This chapter continues that theme
especially in the first few verses at the beginning of the chapter.
1. The Enablement to Conform (Philippians 2:1)
In this text, it should be noted that the word “if,” which appears four times in this
text, does not mean a possibility but a factual condition and should be understood as
“since.”
• The exhorting of Christ. “Consolation in Christ” (Philippians 2:1). The word
involves exhortation. After being saved, one of the helps to living a Christian life is the
exhorting by Jesus Christ through His words and life.
• The encouragement of love. “Comfort of love” (Philippians 2:1). Love brings
encouragement. The Gospel introduces us to a love unknown by the world. The redeemed
are inspired and comforted by this love to live godly lives.
• The empowering by the Holy Spirit. “Fellowship of the Spirit” (Philippians 2:1).
The Holy Spirit comes to dwell in one who has believed and empowers him to live a life
that corresponds to the Gospel.
• The empathy of compassion. “Bowels and mercies” (Philippians 2:1). Believers are
endowed with a compassion the world does not have. This enables believers to behave
better.
2. The Effect of Conforming (Philippians 2:2)
“Fulfill ye my joy” (Philippians 2:2). The conforming in conduct to the Gospel by the
believers of Philippi will bring much joy to Paul. It is always a joy to dedicated saints to
see new converts behave more and more godly.
3. The Examples of Conforming (Philippians 2:2–4)
Paul speaks of some areas in which our conduct should conform to the Gospel.
• The harmony with believers. “Be likeminded, having the same love, being of one
accord, of one mind” (Philippians 2:2). Believers should have good harmony amongst
themselves. The disharmony in many of our churches does not reflect godly behavior and
may reveal the fact that many unbelievers are part of the church membership.
 • The holiness of pursuits. “Let nothing be done through strife or vainglory”
(Philippians 2:3). Both the means and mission are addressed here in regards to our
pursuits. First, the means in the pursuit. “Strife.” This word means action “which does
not disdain low arts” (Thayer). It is action that resorts to evil means to achieve one’s goal.
Second, the mission in the pursuit. “Vainglory.” The goal of many folk is simply self-
glory. They want to exalt themselves. Thus they make themselves the hero of every story
they tell, plot for self-glory in all their actions. Thayer says, that “vainglory” is
“groundless self-esteem” which is what all the self-esteem emphasis is today. It is an
attempt to bring glory where it is undeserved. It is an attempt to exalt self without
justification.
• The humbleness of self. “Lowliness of mind” (Philippians 2:3). Humility becometh
a believer. The ungodly world is full of pride, but the redeemed should be just the
opposite.
• The helpfulness to others. “Look not every man on his own things, but … on the
things of others” (Philippians 2:4). This does not mean to eyeball the possessions of
others with covetousness, but to be concerned about the situation of others (especially
other believers) to be alert to help them.

B. THE CHRIST OF THE GOSPEL (Philippians 2:5–11)

This is one of the greatest passages in the Scripture on the Person of Jesus Christ. Here
Paul speaks of Christ as a pattern for believers, but when he gets speaking of Christ, he
then, parenthetically, extends his comments about Jesus Christ.
1. The Harmony With Christ (Philippians 2:5)
A believer ought to be in harmony with Jesus Christ in the way he conducts himself.
• The place for the harmony. “Let this mind be in you” (Philippians 2:5). What we
think is what we are. The mind is so important in regards to our conduct. That is why
Satan would have our mind dwelling on the things (especially filthy things) of the world
so that we do not ponder eternal matters and so we do not behave as a Christian.
• The paradigm in the harmony. “Which was also in Christ Jesus” (Philippians 2:5).
Christ is the model, the example and pattern for the mind.
2. The Heavenliness of Christ (Philippians 2:6)
The identity of Jesus Christ is made plain in this text.
• The actuality of Deity. “Who, being in the form of God” (Philippians 2:6). “Form”
does not speak of shape but of the essence of something. The language here is very plain
that Jesus is indeed God. The deity of Christ is plainly taught in the Scripture. One may
not believe the deity of Christ, but he cannot deny that the Scriptures teach it.
• The attitude about Deity. “Thought it not robbery to be equal with God”
(Philippians 2:6). Christ did not hesitate to claim deity. This so upset the Jewish religious
leaders that they tried to kill Him (John 5:18).
3. The Humbleness of Christ (Philippians 2:7,8)
In spite of the fact of His deity, Christ still walked very humbly on earth in His first
coming to earth.
 • His condescending. “But made himself of no reputation” (Philippians 2:7). “The
words translated ‘made himself of no reputation’ are the translation of two Greek words
which literally translated mean ‘emptied Himself’ ” (Wuest). Christ emptied Himself of
many of His Divine rights and privileges in order to fulfill His mission in the Gospel. If
you would do a work for God, you may also have to forego many legitimate rights and
privileges. This is so hard on the flesh as the flesh fights daily for its rights and
privileges. In fact, this is the current mood of our society today.
• His consecration. “Took upon him the form of a servant” (Philippians 2:7). Christ
came to earth to serve. And He served though He was often terribly mistreated. Believers
ought to serve also, and they should serve regardless of how they are treated by others.
• His conforming. “Was made in the likeness of men … fashion as a man”
(Philippians 2:7,8). This speaks of the incarnation of Christ. He became flesh so He could
die for us. What have we become in order to advance the cause of the Gospel?
• His compliance. “Obedient” (Philippians 2:8). Christ was obedient to His heavenly
Father—“Said he, Lo, I come to do thy will, O God” (Hebrews 10:9). Christ’s obedience
involved servitude (humility), suffering (frequent mistreatment), sacrifice (He gave His
life) and the Scriptures (which reveals the will of God). If we would serve the Lord, it
will require the same.
• His crucifixion. “Death of the cross” (Philippians 2:8). This was the climax of His
mission and the climax of His humility. The shame of the cross was great, but Christ
willingly suffered the shame in order to save souls from the shame and reproach of
eternal damnation.
4. The Honor for Christ (Philippians 2:9–11)
The honor Christ received for His work on earth was great.
• He is honored by Deity. “Wherefore God also hath high exalted him” (Philippians
2:9). Christ was honored by God. First, the priority of the honor. Being honored by God
is more important than any honor from man. Second, the prerequisite for the honor.
“Wherefore.” The honor came because of the work of Christ. The cross precedes the
crown and humility precedes honor. If you wish honor from God, you must met the
prerequisites of the “wherefore.”
• He is honored by designation. “Given him a name which is above every name”
(Philippians 2:9). The word translated “name” in “given him a name” means a title,
which speaks of one’s “office, rank, dignity” (Wuest). Because of Christ’s work on the
earth, especially in regards to Calvary, God has honored Christ with a title, office, and
rank above all others.
• He is honored by deference. “Every knee should bow of things in heaven, and
things in earth, and things under the earth” (Philippians 2:10). There will come a time
when there will be no stiff knees regarding Jesus. First, the display of the deference. To
bow the knee is the outward and obvious form of giving honor to another. Here, the knee
will not be the only thing that will bow; the heart will also bow. Second, the defining of
the deference. To bow means at least two things—recognition (of Christ’s position) and
reverence (due respect for Christ). All creatures will eventually give Christ the
recognition and respect He so deserves. Third, the domain of the deference. “Things in
heaven, and things in earth, and things under the earth.” The word “things” in our text
is in italics in the KJV which means it was added to the text. It should be “beings” as it
refers to living creatures. All mankind (be they saved or lost), all angels (be they good or
bad angels), all creatures (regardless of where they are—in heaven, on earth, or under the
earth in the place of damnation) will bow the knee to Jesus Christ.
• He is honored by declaration. “Every tongue should confess that Jesus is Lord, to
the glory of God the Father” (Philippians 2:11). This is nearly a duplication of the
bowing the knee.
First, the publicness of the declaration. “Confess” is to speak openly. There will be
no secret professions in the future. Second, the plenariness in the declaration. “Every
tongue.” One could include the “domain of the deference” in this “every tongue.” Not
every tongue is confessing Christ today but all tongues will in the future. Even the ACLU
people will eventually bow down before Jesus and confess Him. Third, the period of the
declaration. “Every tongue should confess that Jesus Christ is Lord.” This is obviously
future for many. Some—those who confess Him in their lifetime on earth—will confess
Him to their salvation. Others—those refuse to confess Him in their lifetime on earth—
will confess Him only to their damnation. One way or another every creature will confess
Jesus Christ as Lord. Fourth, the perception in the declaration. “That Jesus Christ is
Lord.” This perception is twofold. It perceives that (1) Jesus Christ is the One over all
(“Lord” is the term of rank) and that (2) Jesus Christ is Jehovah (“Lord” is Jehovah to the
Jews). Fifth, the praise from the declaration. “To the glory of God the Father.” All this
praise for Jesus will honor God the Father. Earlier Jesus prayed, “Father … glorify thy
Son, that thy Son also may glorify thee” (John 17:1). Therein is a vital principle—when
Christ is glorified, God will be glorified; when Christ is not glorified, God will not be
glorified. Jesus Christ is greatly glorified here in our text so it is no surprise that we read
that it brought glory “to … God the Father.”

C. THE CONDUCT OF THE GOSPEL (Philippians 2:12–18)

Here Paul returns to the main theme on which he was giving instructions, namely, the
effect of the Gospel on the behavior of believers. He had just digressed from the theme
by speaking of the prospects of Jesus Christ after he had used Christ as a pattern for
Christian living.
1. The Exhortation About the Conduct (Philippians 2:12)
“As ye have always obeyed, not as in my presence only, but now much more in my
absence, work out your own salvation with fear and trembling” (Philippians 2:12). This
text is a general summary statement made about the expressing of Gospel conduct in
one’s life.
• The persistency in the expression. “As ye have always obeyed” (Philippians 2:12).
This is the only kind of obedience that is acceptable. The Philippian believers were a rare
bunch, but they were not doing anything that was abnormal. This type of behavior should
be normal among believers.
• The place of the expression. “Not as in my presence only” (Philippians 2:12). We
have seen this emphasis before in Philippians 1:27. Most people can improve their
behavior when the minister is present, but to behave properly, whether he is present or
not, has a lot to do with the genuineness of one’s faith. Believers are to behave godly
regardless of the place in which they happen to be or the people around them.
 • The performing in the expression. “Work out your own salvation” (Philippians
2:12). This does not teach salvation by works. It speaks not of working in but of working
out one’s salvation, not of acquiring but of expressing, not of obtaining but of
proclaiming. It means to perform according to your faith. It means to let your salvation
show in your conduct.
• The piousness in the expression. “With fear and trembling” (Philippians 2:12).
This is a holy respect for God which should motivate our conduct. The godless today
laugh and mock the holy commands of God, but wise men tremble before the holy
commands of God lest they should fail to honor them.
2. The Enabling for the Conduct (Philippians 2:13)
“For it is God which worketh in you both to will and to do of his good pleasure”
(Philippians 2:13). We get our English word “energy” from the Greek word translated
“worketh.” This text informs us about the enabling for living Gospel conduct.
• The Source of the enabling. “It is God which worketh in you.” The person who
fears he cannot live the Christian life will especially be encouraged by this text that he
will be given Divine help to live the Christian life. God enables one to live a holy life. It
is the only way one can live a holy life.
• The specifics of the enabling. Paul cites two particular things which God does for
us to help us “do of his [God’s] good pleasure” which is doing God’s will. First, the
desire in the enabling. “To will.” God puts the desire in you to live a holy life. The
ungodly do not have any desire to live godly. Rather, they want to do evil. Second, the
dynamic in the enabling. “And to do.” This is the power, the dynamic for doing the will
of God, for living a holy life. God not only puts the desire in us to live right, but He also
puts the dynamic in us to enable us to live right.
3. The Example of the Conduct (Philippian 2:14–16)
“Do all things without murmurings and disputings; that ye may be blameless and
harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation,
among whom ye shine as lights in the world, holding forth the word of life” (Philippians
2:14–16). Paul cites one particular case of conduct that the saints should do. It is an area
in which saints are particularly faulty and, therefore, is mentioned by Paul. He cannot
mention every area, but he selects one area that is most needful.
• The command in the example. “Do all things without murmurings and disputings.”
This eliminates gripping, grumbling, and arguing about necessary conduct. To cease
“murmurings” (grumbling) and “disputings” (arguing about the task) will be very
difficult for most saints. It is almost a way of life for some to murmur and argue about
matters of responsibility. But such conduct does not become the Gospel.
• The cause in the example. “That ye may be blameless and harmless … without
rebuke, in the midst of a crooked and perverse nation” (Philippians 2:15,16). The cause
why believers should not murmur and fuss about their conduct and duties is so they do
not give the ungodly opportunity to discredit the faith. “Blameless” does not mean
perfect but without factual accusation. “Harmless” means guileless (Wuest). It is another
way of expressing “blameless.” “Without rebuke” means the world cannot justifiably
criticize your conduct. They may criticize anyway but not because of the failure of the
believer.
 • The crowd observing the example. “A crooked and perverse nation among whom
ye shine as lights in the world” (Philippians 2:15). Paul speaks here about those who
observe the believers’ lives. First, the character of the observers. “Crooked and perverse
nation [people].” The people that observe the believer’s behavior and before whom the
believer lives are a wicked bunch. The word “crooked” speaks of the dishonesty, the
deceit, the corruption of the world. The word“perverse” speaks of the perverted,
depraved, twisted behavior and thinking of the world. You can include the approval of
homosexuality, abortion, gambling and other vile sins in this word. This is the world in
which believers live. It is certainly not a good world. Second, the contrast to the
observers. “Among whom ye shine as lights in the world.” Unbelief brings darkness to
the world. The believer, in contrast to the unbeliever, brings light to the world. That the
saints are lights explains why the world hates the believers, for “every one that doeth evil
hateth the light” (John 3:20).
• The consecration in the example. “Holding forth the word of life.” The two words,
“holding forth” have a double meaning. First, holding fast. In this meaning the believer
is exhorted to hold fast to the Word of God. Second, holding forth. In this meaning the
believer is exhorted to give out the Word (hold forth the Word) to a world that
desperately needs it.
4. The Effect of the Conduct (Philippians 2:16–18)
The Philippian believers’ godly conduct would have a good and pronounced effect
upon Paul.
• The complimenting in the effect. This is a good effect and honors Paul. First, the
meaning of the complimenting. “I may rejoice in the day of Christ” (Philippians 2:16).
The word “rejoice” is not from the word normally translated “rejoice” but the word used
here means to boast or glory. The Philippian believer’s godly behavior will be a
compliment for Paul, giving him much glory. Second, the moment of the complimenting.
“In the day of Christ” (Philippians 2:16). This term refers to the rapture. Paul simply
says that in the end times the Philippians’ godly living will bring much glory to him.
• The confirmation in the effect. The godly conduct of the Philippians vindicates
Paul’s service in Philippi that it was not in vain. He cites two areas which were
vindicated by their godly conduct. First, the enthusiasm vindicated. “That I have not run
in vain” (Philippians 2:16). Paul had not “run” in vain. Running shows enthusiasm.
Paul’s enthusiasm shown in Philippi regarding the Gospel is vindicated by the behavior
of the Philippian believers. Second, the energy vindicated. “Neither labored in vain”
(Philippians 2:18). The word “labored” means to work hard “to the point of exhaustion”
(Wuest). Paul’s hard work is vindicated. Fruit from his work is most rewarding.
• The consecration in the effect. All of this inspires Paul to more consecration. First,
the cost in the consecration. “If I be offered upon the sacrifice and service of your faith, I
joy, and rejoice with you all” (Philippians 2:17). Paul is ready to die for the cause of the
Gospel. To die for this cause is indeed a good way to die. So many folk die because of
their foolish sins or for causes that are worthless. Second, the concurrence in the
consecration. “For the same cause also do ye joy, and rejoice with me” (Philippians
2:18). The Philippian believers had the same perspective as Paul about dying for the
cause of the Gospel.
D. THE COMPANIONS IN THE GOSPEL (Philippians 2:19–30)
Paul plans to visit Philippi “shortly” (Philippians 2:24), but before he visits, he plans to
send two of his choice companions or associates. These two are Timothy and
Epaphroditus.
1. The Fellowservant (Philippians 2:19–24)
The first man Paul plans to send ahead of him is Timothy.
• The coming of Timothy. “But I trust in the Lord Jesus to send Timotheus shortly
unto you, that I also may be of good comfort, when I know your state” (Philippians 2:19).
First, the piety about the coming. “I trust in the Lord Jesus.” Paul submitted his plans to
the will of the Lord. Not only did he submit to the will of God for Timothy’s coming to
Philippi, but Paul also said the same thing about his own coming (“I trust in the Lord”—
Philippians 2:24). Paul was doing what James later exhorted in James 4:15—“For that ye
ought to say, If the Lord will, we shall live, and do this or that.” Second, the promptness
of the coming. “Shortly.” They could expect Timothy to arrive at any time, as soon as
Paul could send him on his way. Third, the purpose of the coming. “That I … may be of
good comfort, when I know your state.” Paul wanted to know the spiritual condition of
the Philippian believers before he visited. To know they were doing well (as Paul hopes
and predicts) will be of great comfort to him and encourage his visit to them.
• The character of Timothy. Paul tells the Philippians about Timothy’s good
character so they will be more accepting of him. First, his sameness. “Likeminded”
(Philippians 2:20). Timothy shares Paul’s convictions, his creed, and his concerns.
Second, his selflessness. “All seek their own, not the things which are Jesus Christ’s”
(Philippians 2:21). Timothy is most unselfish. Third, his sincerity. “Ye know the proof of
him” (Philippians 2:22). Timothy had proven the genuineness of his faith. They all knew
he was a sincere Christian, not a phony. Fourth, his sonship. “A son with the father”
(Philippians 2:22). Paul spoke of Timothy as “my own son in the faith” (I Timothy 1:2)
which says Paul was a spiritual father to Timothy, suggesting that he had himself won
Timothy to the Lord. Fifth, his serving. “He hath served with me in the gospel”
(Philippians 2:22). Timothy had demonstrated good service in his commitment (“served”
comes from the word that means slave) and in his cooperation (“with me”) and in his
consecration (“in the gospel”).
2. The Fellow soldier (Philippians 2:25–30)
The other man Paul would send was also a companion of Paul in the work of the
Gospel and was from Philippi.
• The coming of Epaphroditus. “I supposed it necessary to send to you
Epaphroditus” (Philippians 2:25). This announces the fact of the coming of
Epaphroditus. First, the rapidity of the sending. “I sent him therefore the more
carefully” (Philippians 2:28). The words translated “more carefully” mean “with haste”
(Harold Berry). Second, the reason for his coming. “Necessary … that when ye see him
again, ye may rejoice, and that I may be the less sorrowful” (Philippians 2:25,28).
Epaphroditus had been sent by the Philippians to Paul with gifts from the Philippians
(Philippians 4:18). He had been sick in the meantime so sending him back now (not
waiting to come with Paul) would comfort the Philippians and eliminate sorrowful
anxiety on Paul’s part about Epaphroditus’ physical health, for in Philippi he would be
given better care than with Paul. Third, the reception for his coming. “Receive him
therefore in the Lord with all gladness; and hold such in reputation” (Philippians 2:29).
Epaphroditus was to be welcomed home with happiness and honor. Epaphroditus had
performed well.
• The character of Epaphroditus. A general summary of Epaphroditus’ excellent
performance is recorded here. First, his service. “Companion in labor” (Philippians
2:25). Epaphroditus could work and he could work together with others. Many church
members fail in one or both categories. Second, his soldiership. “Fellowsoldier”
(Philippians 2:25). Epaphroditus was a strong Christian who stood faithful and fearless as
a soldier in fighting spiritual battles. Third, his success. “Your messenger” (Philippians
2:25). Epaphroditus had successfully delivered the gifts to Paul which the Philippian
believers had sent via Epaphroditus. Fourth, his sentiment. “He longed after you all”
(Philippians 2:26). Epaphroditus had heart. He loved the saints in Philippi. An unbeliever
does not have this sentiment for believers, for his crowd is the ungodly.
• The crisis of Epaphroditus. “Ye had heard that he had been sick, for indeed he was
sick nigh unto death; but God had mercy on him” (Philippians 2:26,27). The crisis in
Epaphroditus’ life was an illness he had when he was with Paul. First, the mindfulness of
his sickness. “Ye had heard that he had been sick.” This news of Epaphroditus being sick
had gotten back to Philippi and it greatly concerned them. Second, the magnitude of the
sickness. “Nigh unto death.” Epaphroditus almost died from the sickness. Third, the
mercy for the sickness. “God had mercy on him.” Epaphroditus was healed by God. And
note it was because of God’s mercy not Epaphroditus’ merit. It is always that way.
• The commitment of Epaphroditus. A great commendation of Epaphroditus is given
here. First, the place of his commitment. “Because for the work of Christ” (Philippians
2:30). His commitment was to the work of the Gospel of Jesus Christ. Few folks in any
age are as committed to this work as Epaphroditus was. They may be committed to
secular interests, but few are committed to spiritual interests. Second, the passion of his
commitment. “He was nigh unto death, not regarding his life” (Philippians 2:30).
Epaphroditus gave himself so greatly to the Lord’s work that it nearly killed him. This
near loss of life seems to have been a result of the sickness just mentioned which was
evidently brought on by his service in the Lord’s work. Despite his sickness, he kept
working in the Lord’s work. Third, the prompting of his commitment. “To supply your
lack of service toward me” (Philippians 2:30). This is not necessarily a rebuke. The
Philippian believers would have done more for Paul but were unable to because of
circumstances. So Epaphroditus made up for their lack by his service.

Philippians 3
This chapter is a very personal chapter for Paul, for his life is prominent in what he
writes. G. Campbell Morgan said, “This is the great chapter of the autobiography of
Paul.” The great apostle uses his life and his conversion as a springboard to instruct in
Christian conduct. Philippians 3 may be divided into five major parts as follows:
A.     The Purity of Believers (Philippians 3:1–6)
B.     The Perspective of Believers (Philippians 3:7–10)
C.     The Pursuits of Believers (Philippians 3:11–16)
D.     The Performance of Believers (Philippians 3:17–19)
E.     The Prospects of Believers (Philippians 3:20,21)

A. THE PURITY OF BELIEVERS (Philippians 3:1–6)

The purity of the believer is exhorted here at the beginning of this chapter. Both the
conduct and the condition of the believer is addressed. The purity of sanctified living and
the purity from salvation are in focus. The purity of the believers’ steps (sanctified living)
and the purity of the believers’ soul (salvation) are both part of the believer’s purity.
These exhortations about the purity of the believer are prefaced by the word “finally”
(Philippians 3:1) which in this context means “the remaining.” Paul simply says that
before closing the epistle he has some remaining things to say.
1. The Purity of Their Steps (Philippians 3:1,2)
Three aids to the purity in the believer’s steps are mentioned in these verses.
• Rejoicing. “Rejoice in the Lord” (Philippians 3:1). Rejoicing in the Lord will help
one to live a holy life. Griping will encourage guile not godliness. It is gladness in God
that promotes godliness. It is not just any gladness, but gladness “in the Lord” that will
purify. And we can always “rejoice in the Lord,” but we cannot always rejoice in other
things. Especially could Paul not rejoice in his circumstances, for he was in prison at this
time.
• Repetition. “To write the same things to you, to me indeed is not grievous, but for
you it is safe” (Philippians 3:1). Paul repeats many warnings and exhortations throughout
his epistles. First, the sanctity of the repetition. “To me … not grievous.” The word
translated “grievous” means “slothful” (Thayer) and “lazy” (Harold Berry). When
preachers repeat their sermons, it can mean they are lazy and do not want to take time to
prepare a new sermon. That was not the case here, however. Paul says he was not being
lazy in repeating matters. Second, the safety in the repetition. “For you it is safe.”
Repeating warnings about holy living is valuable. The repetition aids the purity of the
believer’s walk and protects him from corruption.
• The resistance for purity. To maintain purity, believers must resist evil. Paul gives
three “beware” warnings about evil that believers need to resist. First, beware of
degradation. “Beware of dogs” (Philippians 3:2). Dogs in Paul’s day were not cute,
cuddly faithful pets but scroungy, dirty, vicious, untamed, and vile animals. So, in the
Bible dogs are often used to speak of degradation, of people who live vile lives. The Jews
often called the Gentiles “dogs.” You cannot have companionship with degraded
characters without becoming corrupt yourself. In the interest of purity, do not fraternize
with this type of character. Second, beware of deceit. “Beware of evil workers”
(Philippians 3:2). The emphasis here in these words is upon deceit. The world is full of
deceivers. Politicians deceive, many religious leaders deceive, salesmen deceive, and
immoral people deceive. Do not be naive and gullible; open your eyes (the word
“beware” means to see) lest you be deceived and led astray. Too many folk are like the
followers of the notorious Jim Jones who led his followers into drinking deadly koolaid.
Many are drinking the deadly koolaid of evil politicians, educators, liberal news media,
the immoral and others and will pay a price they cannot afford to pay. Study the Word of
God; it will help you discern deceitful people and philosophies and keep you from
becoming impure. Third, beware in doctrine. “Beware of concision” (Philippians 3:2).
“Concision” means mutilation and refers to circumcision. This speaks of those who teach
that circumcision is necessary for salvation. Circumcision was only mutilation of the
body when it was practiced for salvation. In principle, this teaching condemns adding
anything to faith in Christ—such as church membership, baptism, confirmation and the
like—in order to be saved. Purity in doctrine is necessary if there is to purity in our
deportment.
2. The Purity of Their Souls (Philippians 3:3–6)
The most important purity is the purity of our souls which comes via salvation in
Jesus Christ.
• The evidence of purity of the soul. The redeemed evidence it in many ways. Paul
lists a few which reflect his own personal experience. First, the reception of faith. “We
are the circumcision which worship God … rejoice in Christ Jesus, and have no
confidence in the flesh” (Philippians 3:3). “Circumcision” identifies Paul as a Jew, but in
spite of that, he has come by faith in Jesus Christ for salvation. Those who are saved
(have the purity of their souls) embrace faith in Christ. Second, the reverence towards
God. “Which worship God” (Philippians 3:3). The saved (purity of the soul) want to
worship. The lack of worship by some professing saints indicates they may not be saved.
Third, the rejoicing in Christ. “Rejoice in Christ Jesus” (Philippians 3:3). The redeemed
delight in Christ for He has purified their souls. Fourth, the rejection of the flesh. “Have
no confidence in the flesh” (Philippians 3:3). The saved had their souls purified by Jesus
Christ, not by their fleshly works. Thus, they have no confidence in their fleshly works.
They put their trust (“confidence”) in Jesus Christ for salvation.
• The excluded from purifying of the soul. The works of the flesh do not save. In
another reference to his personal experience, Paul speaks of that which is excluded from
soul salvation which alone purifies the soul. If works saved, Paul was at the top of the list
for salvation but works do not save. “If any other man thinketh that he hath whereof he
might trust in the flesh [for salvation], I more” (Philippians 3:4). First, ritual is excluded.
“Circumcised the eighth day” (Philippians 3:8). If ritual saved, Paul was saved, for he
had been circumcised exactly as Moses prescribed. But Paul rejects ritual for salvation.
Second, relationships are excluded. “Of the stock of Israel” (Philippians 3:5). Paul was a
relative of Abraham, Isaac, and Jacob (Israel). If relationships saved, Paul was certainly
saved. But relationship does not save. Third, respectability is excluded. “Of the tribe of
Benjamin” (Philippians 3:5). Benjamin was the only brother that did not reject Joseph,
the only tribe that stayed loyal to Judah, and Benjamin’s borders came into the holy city.
But respectability does not save. Others may eulogize you but only Jesus can save you.
Fourth, race is excluded. “An Hebrew of the Hebrews” (Philippians 3:5). Paul was a
full-blooded Jew. If race saved, Paul was in the fold. But race does not save. It is the
blood of Jesus Christ that saves, not the blood of a particular race. Fifth, religion is
excluded. “As touching the law, a Pharisee” (Philippians 3:5). Paul was a Pharisee
which means he was a very religious person. But that did not save his soul. Sixth,
reputation is excluded. “Concerning zeal, persecuting the church” (Philippians 3:6). Paul
had (before his conversion) a good reputation among the Judaizers for his zeal for their
religious tenets. But this did not save him; it only made his conduct more defiled.
Seventh, righteousness is excluded. “The righteousness which is in the law, blameless”
(Philippians 3:6). Paul was blameless as far as the law was concerned, but that did not
save him. Isaiah says, “all our righteousnesses are as filthy rags” (Isaiah 64:6). Thus,
our righteousness cannot save; only Jesus’ righteousness when imputed to us will purify
the soul before God.

B. THE PERSPECTIVE OF BELIEVERS (Philippians 3:7–10)

When a person becomes saved, his perspectives in life change. None changed more
dramatically than Paul’s perspectives. Here he speaks of the perspective of the believers
from the viewpoint of his own experience in how he valued things. After his conversion,
the despised became the esteemed, the esteemed became the despised. That which he
formerly thought was worthy now after his salvation becomes unworthy, without merit.
And that which he formerly held as nothing of value has become the most valuable to
him. This is the experience of a person who comes to Christ for salvation.
1. The Devalued (Philippians 3:7,8)
Salvation resulted in the devaluation of some things in Paul’s life that he had formerly
highly valued.
• The completeness of the devaluation. “What things were gain to me, I counted loss
for Christ … all things … loss” (Philippians 3:7,8). “All things” which Paul had gained
before his salvation were devalued in his esteem. “All” means there was a wholesale
change in Paul’s perspectives and values.
• The comparison in the devaluation. “I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord” (Philippians 3:8). Knowing about Christ was
much more valuable than all the things he had gained before his conversion. Nothing in
the world compared to knowing Jesus Christ. Eternity will emphasize the truthfulness of
this statement.
• The cost in the devaluation. “For whom I have suffered the loss of all things”
(Philippians 3:8). There is a cost to pay when your values change as a result of salvation.
You will lose the things you no longer value but you will gain things you now value. Paul
speaks of his loss. It was great—“all things.” But he was not upset about that as our next
point emphasizes.
• The character of the devaluation. “Do count them but dung” (Philippians 3:8).
Though his loss was great (especially in the eyes of the worldling), Paul had so devalued
those things he lost that he considered them but “dung.” He put all those things of the
world, which meant nothing to him compared to Christ, in the category of manure. That
speaks of the tremendous change in values that occurs when one is truly born again.
2. The Valued (Philippians 3:9,10)
Paul gives a list of a few things which he, as a result of his salvation, now values very
highly.
• Salvation in Christ. “Be found in him, not having mine own righteousness, which is
of the law, but that which is through the faith of Christ, the righteousness which is of God
by faith” (Philippians 3:9). Paul valued his salvation in Jesus Christ above all the things
he had lost because of his salvation. Wise men will think as Paul thinks and evaluate soul
salvation as the greatest blessing of all. Salvation of the soul more than compensates for
any loss in this world.
 • Schooling about Christ. “That I may know him” (Philippians 3:10). In a great text
of holy desire in the Bible, Paul lists four additional things which he now greatly values
since his conversion. The first is the knowledge of Christ. He mentioned this earlier in
Philippians 3:8 but here is his desire to have that knowledge. Our world has put a great
emphasis on knowledge, and so we may know many things in life, but no knowledge is
so valuable as the knowledge about Christ. Yet, the world does not consider that
knowledge as a thing of worth. No wonder the world is in such sad shape and will yield
to the Antichrist.
• Strength of Christ. “The power of his resurrection” (Philippians 3:10). Most folk
deny the resurrection of Christ. Paul wants the power of that resurrection in his own life.
This is spiritual power, not physical or material power. This power is the most valuable
power of all. It is power to live a godly life; it is power to defeat temptation and to serve
the Lord well.
• Sufferings of Christ. “The fellowship of his sufferings” (Philippians 3:10). These
were the sufferings not of the cross but for righteousness. The world certainly does not
value experiencing these sufferings. Even many in our churches want nothing to do with
these sufferings. But Paul puts great value on it. Experiencing these sufferings has much
to do with our eternal glory. “If we suffer [for Him], we shall also reign with him” (II
Timothy 2:12). Failure to have eternity in mind will affect your values in a bad way and
bring great loss to you. “The sufferings [for righteousness] of this present time are not
worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).
• Submission of Christ. “Being made conformable unto his death” (Philippians 3:10).
Earlier in Philippians 2 Paul spoke of the obedience of Christ, an obedience in which He
“became obedient unto death, even the death of the cross” (Philippians 2:8). This speaks
of great submission to God. In fact, there is no greater submission than that of Jesus
Christ to God. Men of the world abhor submission especially to God, but Paul has a
better sense of values about this submission and shows the contrasting values believers
have compared to the world’s values.

C. THE PURSUITS OF BELIEVERS (Philippians 3:11–16)

After conversion, the believer’s change is evidenced in his pursuits in life. The believer
has different goals and aspirations than the unregenerate. Here the pursuit of the believer,
as illustrated in Paul’s pursuit, is a spiritual pursuit which is a contrast to the carnal
pursuits of unbelievers.
1. The Ardency in the Pursuit (Philippians 3:11)
“If by any means I might attain unto the resurrection of the dead” (Philippians 3:11).
What we emphasize here is the great ardency of Paul in pursuit of spiritual blessing.
• The purpose in the ardency. “Attain unto the resurrection of the dead.” The word
“resurrection” here is not the usual word for a bodily resurrection but means to be
resurrected out of something. Specifically, it means Paul wants life in his Christian
experience. In principle, this “resurrection” can represent any special spiritual blessing.
Paul is not expressing ardency for secular things but for spiritual blessings. This is a
contrast to the world which has an ardency especially for the things of this life.
 • The passion in the ardency. “If by any means.” These words in the Greek mean
“somehow.” Paul is not disregarding character here in the phrase “by any means” but is
showing how great his ardency is for the spiritual blessing. He will sacrifice whatever is
necessary, do whatever is necessary, go wherever is necessary, etc. to obtain these
blessings.
• The prerequisite in the ardency. If you want spiritual blessing you will have to
show some passion for them like Paul did. God does not hand out His choice spiritual
blessings to just anyone. There must be a great desire for them. Few, however, have
much desire for spiritual blessings. Most people are more interested in the material and
physical blessings of this life.
2. The Admission in the Pursuit (Philippians 3:12)
Paul records an admission here about his spiritual condition.
• The surprise in the admission. “Not as though I had already attained, either were
already perfect” (Philippians 3:12). No man was so successful in living for God as Paul,
yet he freely admits and confesses to not having reached the spirituality which he
believes he should have. If Paul makes this admission, how much more should the rest of
us confess our deficiency in spiritual advancement and achievements.
• The sanctity of the admission. “Not as though I had already attained.” (Philippians
3:12). This is not an admission of a backslider or of a David or Samson because of some
great sin. It is simply an admission of one who sees that his best is still not as good as
God’s standards.
• The safeguard in the admission. “Either were already perfect” (Philippians 3:12).
Such an admission protects from spiritual pride, complacency, and mediocrity. Too many
saints, however, are satisfied where they are in spiritual growth and achievement and
have no intention of improving in any area spiritually—such as giving more or serving
more. But great achievements only come when we are not satisfied with what we have
achieved. No athlete sets a record who is satisfied with his previous performances. No
Christian will grow and experience greater spiritual blessings who is satisfied with his
present spiritual condition.
3. The Aim in the Pursuit (Philippians 3:12)
“But I follow after, if that I may apprehend that for which also I am apprehended of
Christ Jesus” (Philippians 3:12). Paul’s goal is to be what God wants him to be.
• The selflessness in the aim. “I follow after … for which also I am apprehended of
Christ Jesus.” Too many saints are self-centered about their salvation. They see salvation
from the standpoint of only what it does for them not from the standpoint of what
purpose God has in it for Himself. Their concern is what God can do for me, not what
can I do for God. Paul’s aim was to learn what God’s purpose for Paul was.
• The submission in the aim. “I follow after … for which also I am apprehended of
Christ Jesus.” Paul’s aim is to submit to God’s purpose for his life. In contrast, most of
us aim for God to submit (by helping) to our personal wants and goals rather than our
submitting to His desire for us.
• The sanctity of the aim. “For which also I am apprehended of Christ Jesus.”
Seeking to fulfill this purpose certainly will not lead one into sin, for it is seeking to be
what God wants one to be. This is the path to holiness.
 4. The Action in the Pursuit (Philippians 3:13,14)
Paul describes his action in the pursuit to fulfill this high aim of his life.
• The focus in the action. “This one thing I do” (Philippians 3:13). Paul declares his
focus in life regarding his spiritual improvement. First, the priority in the focus. “This
one thing I do” speaks of one’s priority in life. All other things take a back seat to this
focus. It comes first and foremost in his life. Second, the prudence of the focus. “This
one thing I do.” It is better to concentrate on one task and do it well than try to do a host
of tasks. Burning the candle at both ends or sticking too many irons in the fire is not
nearly as productive as concentrating on doing one thing well. Do not try to play every
instrument in the orchestra. Select one and be an expert in that one.
• The forgetting in the action. “Forgetting those things which are behind”
(Philippians 3:13). “Forgetting” says not to look back in an unproductive way. This
“forgetting” does not exclude remembering our past blessings so that we might be more
grateful. Nor does it exclude remembering past failures to help us be more careful in the
future. What “forgetting” does do is keep one from some significant hindrances in
spiritual pursuit. First, it keeps from despair. “Forgetting” stops the looking back at past
failures in a despairing way to the extent one refuses to try again. Second, it keeps from
difficulty. “Forgetting” stops the regretting over past failures which can cause one to
lose energy for their present pursuit and make it very difficult to keep going. The load of
today is too heavy to carry without trying to continue carrying yesterday’s load. Third, it
keeps from deactivation. “Forgetting” says to not be so delighted and focused on your
past achievements that you rest on your laurels and think you do not need any
improvement or progress in your spiritual life. Fourth, it keeps from defeat. You cannot
look back and make good progress going forward. A runner who keeps looking back will
not make good progress and can lose the race as a result. Lot’s wife learned the peril of
looking behind (Genesis 19:26). Don’t be defeated in the most important pursuit of your
life.
• The forwardness in the action. “Reaching forth unto those things which are
before” (Philippians 3:13). “Behind” (Philippians 3:13) is to be replaced with “before.”
It is not what you have done in the past, be it good or bad, but what you can do in the
future that is important in your spiritual pursuit.
• The fervency in the action. “I press toward the mark” (Philippians 3:14). This
(“press”) is fervency and tenacity. You will not reach many goals, especially spiritual
goals, without fervency and tenacity.
• The feat from the action. “The high calling of God in Christ Jesus” (Philippians
3:14). The feat accomplished in this pursuit is to obtain the “high calling of God.” This
speaks of God’s will and plan for our lives. It is a “high” calling. So many earthly
callings are “low” in comparison.
• The favor from the action. “Prize” (Philippians 3:14). God’s rewards are the best.
Man’s rewards are temporal and corrupting. God’s rewards are eternal and improve our
character. Put the emphasis in your life on gaining God’s rewards.
5. The Application for the Pursuit (Philippians 3:15,16)
Paul concludes the instruction about pursuits with some exhortations about
participation in the pursuit. Thus, he makes a practical application of his message. A
message is worthless without a practical application.
 • The people for the application. “Let us therefore, as many as be perfect”
(Philippians 3:15). The application is for those who are mature, healthy saints. The
instructions about pursuits were not something for backsliding and faulty saints. As in
Paul’s case, though doing well, you need to do better.
• The practice in the application. “Be thus minded” (Philippians 3:15). Paul’s
instructions are for the people to do, not to just hear his instructions.
• The protesters in the application. “If in any thing ye be otherwise minded, God
shall reveal even this unto you” (Philippians 3:15). In every church there are dissidents.
Paul addresses them in this verse. No matter how great the sermon, some will “be
otherwise minded.” “The word ‘otherwise’ speaks of diversity in a bad sense, and refers
to … some of these Philippian saints who thought that they had reached the place beyond
which there could be no spiritual development or progress” (Wuest). “God shall reveal
even this unto you” says God would deal with the dissidents in an effective way.
• The precaution in the application. “Nevertheless, whereto we have already
attained, let us walk by the same rule” (Philippians 3:16). This says do not stop growing;
do not think you have arrived. Do not do less, but do more for the Lord. The whole idea
of this pursuit instruction was that no matter where we are in our spiritual growth, we can
always do better, we can always improve.

D. THE PERFORMANCE OF BELIEVERS (Philippians 3:17–19)

This short section is about the behavior of the saints. Paul says how to behave and how
not to behave, who to follow and make your model and who not to follow and make your
model.
1. The Pattern for the Performance (Philippians 3:17)
“Brethren, be followers together of me, and mark them which walk so as ye have us
for an example” (Philippians 3:17). Paul uses himself as an example of conduct to imitate
(“followers” means to imitate). He also exhorts the believers to observe closely (which is
the meaning of “mark”) other believers who walk as Paul does. Today people are
imitating movie stars and other famous entertainment people whose lives are vile and
godless. Paul is certainly a better model to follow.
2. The Prohibited for the Performance (Philippians 3:17–19)
There was those Paul did not want the believers in Philippi to follow or imitate.
• Their discipleship. “Many walk, of whom I … tell you even weeping” (Philippians
3:18). The prohibition of conduct is that of a particular group of people. First, the people
in the group. “Many walk, of whom I … tell you even weeping.” These people are not the
ungodly worldlings in Philippi nor the unholy Judaizers; but shockingly they are fellow
disciples, who had professed to be believers. The “weeping” by Paul indicates their
identity as professing believers, as we will see more about later. Second, the popularity
of the group. “Many.” Evil is often composed of a large and popular crowd which makes
evil more effective. Third, the persuasion of the group. Being professing believers would
help make the group very persuasive, especially among believers, in advocating a defiled
lifestyle. Fourth, the pain from the group. “Now tell you even weeping.” Paul’s
heartache emphasizes the fact that these people were professed believers. It broke Paul’s
heart to know that some who professed Christ are now living such rotten lives. It is no
joy to see new converts decline spiritually and in character.
• Their dislike. “They are the enemies of the cross of Christ” (Philippians 3:18).
Creed determines conduct. The corrupt believers were living the lifestyle of Epicureans
whose creed taught that the satisfaction of fleshly appetites was the highest objective of
man. Such a creed will not be devoted to the cross of Christ but will instead greatly
dislike, even to the extent of enmity, the creed of the cross and will turn from devotion to
the cross to devotion to fleshly appetites.
• Their destruction. “Whose end is destruction” (Philippians 3:19). One should
always learn what the end of something is before they engage in it or invest in it. The
lifestyle of these professing believers did not have a good end. When you give yourself to
the appetites of the flesh, your end will be not be a good one. It will be your ruin
(destruction).
• Their degradation. “Whose God is their belly” (Philippians 3:19). These folk were
so given to the appetites of the flesh that it can be said that they have made their fleshly
appetites (“belly”) their God whom they will serve and honor. There is a lot of that
degradation in our land today.
• Their disgrace. “Whose glory is in their shame” (Philippians 3:19). These folk
gloried in that of which they should have been greatly ashamed. We see that so much
today. Homosexuals glory in their depravity, gambling businesses advertise without a
blush, abortionists fight for their so-called rights. One has hit bottom when he glories in
what one should be ashamed.
• Their desires. “Who mind earthly things” (Philippians 3:19). The main interest was
earthly—material, physical, temporal. That is the main interest of most church members
today. It is that interest which is killing our churches. Tragically folk have tried to make
the church appeal to the flesh in order to attract people and get a good crowd at church.
Rather than rebuke the interest of people, the church is catering to it. A church of this
kind is of little worth in the work of the Lord though it may be a large and popular
church.
E. THE PROSPECTS OF BELIEVERS (Philippians 3:20,21)
Believers have better prospects than anyone else. The unbeliever has no good prospect
beyond this life. This life is the best the unbeliever will ever experience. The unbeliever
can only look forward to hellfire for eternity. But the believer, in contrast, has the most
exciting and glorious prospects though his present lot may be unenvied and despised by
the unbeliever.
1. The Citizenship for the Prospects (Philippians 3:20)
“Our conversation is in heaven” (Philippians 3:20). As most Bible students know, the
word “conversation” can better be translated “citizenship” or “community.” The
believer’s citizenship or community is heaven. This fact is what gives him such a good
prospect. He belongs to a community or country that is going to conquer and rule the
world. The future of this community is greater than that of any earthly community, so
that makes the prospects of a believer very great indeed.
2. The Coming in the Prospects (Philippians 3:20)
 “We look for the Savior, the Lord Jesus Christ” (Philippians 3:20). The great prospect
for believers is the coming of the Lord. The rapture is the dominant coming that is in
view here, but the revelation (in which Christ comes back to the world to rule) is also
involved. The unbeliever will find the coming of Christ, be it the rapture or revelation, a
horror story for him, but for the believer, the rapture will be a glorious event, a wonderful
prospect for believers indeed.
3. The Changes in the Prospects (Philippians 3:21)
“Who shall change our vile body, that it may be fashioned like unto his glorious
body” (Philippians 3:21). A glorious prospect for believers is the change of bodies. The
physical body with all its frailties and corruption will be replaced by a wonderful new
body which is “fashioned like unto his [Christ’s] glorious body.”

Philippians 4
The final chapter of the epistle to the Philippians is filled with exhortations covering a
variety of subjects. Also the affection of Paul for the believers in Philippi flavors this
entire last chapter of the epistle to the Philippians. Philippians 4 may be divided into four
main parts as follows:
A.     The Church in Philippi (Philippians 4:1–3)
B.     The Conduct of the Saints (Philippians 4:4–9)
C.     The Contributions to the Apostle (Philippians 4:10–19)
D.     The Closing of the Epistle (Philippians 4:20–23)

A. THE CHURCH IN PHILIPPI (Philippians 4:1–3)

In this text, Paul addresses the church in Philippi regarding some matters. He had started
the church some ten years earlier.
1. The Passion for the Church (Philippians 4:1)
Paul’s affections for his fellow believers, especially for those he himself had won to
the Lord, is never wanting. This chapter begins with a great display of affection.
• The church was dignified. “My brethren” (Philippians 4:1). There are many high-
sounding titles in the world, but none are higher than “my brethren” as given by the
Apostle Paul. This title indicates that the people were redeemed and would live an
eternity with God in heaven. This title is more valuable and adds more dignity to a man
that any other title in the world.
• The church was dear. “Dearly beloved … my dearly beloved” (Philippians 4:1).
Paul speaks these words twice which shows how dear and great his love was for these
believers.
• The church was desired. “Longed for” (Philippians 4:1). One desires to be with
those he loves. So it is not surprising that Paul has a great longing to be with the
redeemed in Philippi.
 • The church was a delight. “My joy” (Philippians 4:1). Paul delighted in the saints.
If you delight in the ungodly more than the saints, it may reveal that you are not a saint
yourself. Of course, there are some redeemed souls who have such bad personalities that
no saint delights in them. But that is the exception and not the rule. True saints will
delight in true saints more than in the ungodly. “By this shall all men know that ye are
my disciples, if ye have love one to another” (John 13:35).
• The church was a diadem. “My … crown” (Philippians 4:1). The word translated
“crown” here refers to the garland given the victor at races. Paul speaks of the Philippian
believers as his reward, his trophy.
2. The Precept for the Church (Philippians 4:1)
Paul’s affection for the church did not stop him from giving a precept for the church.
Parents could learn from this; though they love their children, they are still to give them
commands of duty.
• The manner of the standing. “Stand fast in the Lord” (Philippians 4:1). “Stand
fast” is translated from one Greek word with several applications. First, stand faithfully.
“Stand fast” means to be “steadfast” (Zodhiates) which is to be loyal and faithful.
Second, stand firmly. “Stand fast” also means to “stand firm” (Thayer). This standing
involves a firmness of position. As a strong tree, it is not easily blown over. It is the
firmness that keeps you from being “tossed to and fro, and carried about with every
wind of doctrine” (Ephesians 4:14). Third, stand fearlessly. “Stand fast” means to
“stand erect” (Thayer). This means you do not cower or bow down to the enemy. This
standing involves courage. It is not easy to stand in some places—you may be the only
one standing, but you are to stand erect for Christ anyway.
• The Master in the standing. “Stand fast in the Lord” (Philippians 4:1). “In the
Lord” defines where this standing is to occur. It is standing for Jesus Christ. It is not
standing for some political figure or for some other earthly personality or earthly
philosophy.
3. The Problem in the Church (Philippians 4:2)
The church of Philippi was like many of our churches today in that it had some people
problems.
• The people in the problem. “I beseech Euodias, and beseech Syntyche, that they be
of the same mind in the Lord” (Philippians 4:2). The people involved in the problem
were two women (in the Greek the names are feminine).
• The particulars of the problem. “Be of the same mind” (Philippians 4:2). This
statement indicates they did not get along; they were like the typical disagreeable
personalities in our churches who cannot get along when they disagree. The issue that
caused the disagreement is not mentioned, for it was not as important as the schism they
were causing between themselves.
• The peace for the problem. “Be of the same mind” (Philippians 4:2). This says to
get along. Don’t be feisty and sore heads and contentiously disagreeable. This
exhortation needs to be made to many people in our churches today.
4. The Partners in the Church (Philippians 4:3)
 Paul quickly went from dealing with the problems in the church to encouraging and
commending service in the church.
• The cooperation of the partners. “Yokefellow … labored with … fellowlaborers”
(Philippians 4:3). “Yokefellow” and “fellowlaborers” indicate a person could work
together with others. They could be yoked together with others in labor and pull well
together. This kind is greatly needed in our churches.
• The conduct of the partners. “Labored” (Philippians 4:3). This word in its meaning
has the “idea of strenuous and agonizing effort” (Wuest). The partners in the work of the
church knew how to work!
• The composition of the partners. “Women … with Clement … other my
fellowlaborers” (Philippians 4:3). Paul lists some of the workers in the church which
teaches some good lessons. First, the multitude of tasks. The number of workers
mentioned means there are enough tasks to be done in the church that all the members
need to be involved. Second, the man in the list. Paul only names one person here
(Clement). It was a common name at the time and is not to be confused with the Clement
who some years later was bishop of Rome and a famous church father. Third, the
manner of the service. Only naming one person here suggests that most tasks in the
church are obscure tasks not attracting much attention. These are the hard tasks to
perform, for they do not receive many plaudits. But such tasks need to be done. To serve
the Lord frequently requires much humility.
• The character of the partners. “Whose names are in the book of life” (Philippians
4:3). This means the people listed were redeemed. Do not be concerned about having
your name in the church bulletin or the newspaper or in some other place of worldly
honor rather be concerned about having your name in “the book of life”—that’s where
having your name counts.

B. THE CONDUCT OF THE SAINTS (Philippians 4:4–9)

In this section, Paul addresses five specific areas of conduct regarding the saints.
1. Their Rejoicing (Philippians 4:4)
“Rejoice in the Lord” (Philippians 4:4). Although Paul is in prison while writing this
epistle, the epistle emphasizes joy. Seventeen times the words “rejoice,” “rejoiced,”
“rejoicing” or “joy” are found in the epistle.
• The source of rejoicing. “In the Lord” (Philippians 4:4). This qualified the
rejoicing. It is not rejoicing in one’s circumstances, which are frequently a cause of
anything but joy. It is not a rejoicing in a sport’s victory or a politician’s election victory.
It is rejoicing “in the Lord.” He is the source of true joy.
• The season of rejoicing. “Alway” (Philippians 4:4). We would say always with an
“s” today. The word means to always be rejoicing “in the Lord.” We cannot rejoice in
other things always, but we can rejoice in the Lord always. There is never a time when
you cannot rejoice in the Lord.
• The stress on rejoicing. “Again I say, Rejoice” (Philippians 4:4). This repeating of
the exhortation shows the stress on rejoicing and the importance of rejoicing “in the
Lord.” This will cure depression and stop doubts and discouragements. It is very
important that the saints “Rejoice in the Lord.”
2. Their Reasonableness (Philippians 4:5)
A special exhortation is given to the Philippians about moderation in their conduct.
• The meaning of moderation. “Let your moderation be known unto all men”
(Philippians 4:5). The word “moderation” is difficult to express in one English word.
Wuest says it means “not being unduly rigorous, being satisfied with less than one’s due,
sweet reasonableness, forbearance.” Luther says “yieldingness.” Others have explained
the word in such terms as “big heartedness, mildness, geniality and gracious.” It is a
disposition that is not contentious, difficult to get along with, selfish, cruel, or cranky. It
is a person with a pleasant disposition.
• The manifesting of moderation. “Be known unto all men” (Philippians 4:5). Let it
show. Be this way to “all” people. Some are nice to some people but not to all people. It
is difficult to be nice to some people, but we should at least try.
• The motive for moderation. “The Lord is at hand” (Philippians 4:5). This refers to
the coming of Christ, specifically the rapture. The nearness of the coming of the Lord
should motivate us in all our Christian conduct.
3. Their Relaxation (Philippians 4:6,7)
Anxiety or worry is a big problem for many folks, even many believers. Here is the
cure for that problem; it tells us to relax and do not be uptight and burdened with
numerous worries and anxieties.
• The precept to relax. “Be careful for nothing” (Philippians 4:6). The Greek order of
words here is “Nothing be anxious about.” One can read some strange attitudes into this
English translation. It can encourage carelessness and irresponsibility. But the word
translated “careful” means “to be anxious; to be troubled with cares” (Thayer). It is an
exhortation to not worry.
• The praying for relaxing. “But in every thing by prayer and supplication with
thanksgiving let your requests be made known unto God” (Philippians 4:6). The cure for
anxiety was prayer. The kind of praying necessary is described. First, the plenariness in
praying. “In every thing by prayer.” Nothing is to be excluded from prayer. Anything
that can upset one or cause one to worry is something that needs to be taken to God in
prayer. Second, the piety in praying. “By prayer.” Wuest says, “the word ‘prayer’ is the
translation of a Greek word which speaks of prayer addressed to God as an act of worship
and devotion.” Third, the passion in the praying. “Supplication.” This word tells us
about the energy in prayer. Prayer is not to be a casual exercise. Fourth, the praise in the
praying. “Thanksgiving.” When we give thanks to God, we are praising God. Prayer
without praise of God is useless praying. If you cannot thank God for blessings, why
should He bless you again? Do not expect much from God if your praying does not honor
Him. Fifth, the petitions in the praying. “Requests” refer to the petitions involved.
Praying involves asking for specific things.
• The peace in relaxing. “The peace of God, which passeth all understanding, shall
keep your hearts and minds through Christ Jesus” (Philippians 4:7). This “peace of
God” is not to be confused with salvation which brings “peace with God” (Romans 5:1).
When we take our needs to the Lord in prayer, God will give us a peace that is beyond
our comprehension, and this peace will take care of our hearts and minds and remove the
worry and anxiety that has afflicted them.
4. Their Rumination (Philippians 4:8)
What we meditate on and ruminate about is the subject of this text.
• The importance of the thought life. The importance of Paul’s exhortation here
comes from the great importance of the thought life in a person. We are often not what
we think we are, but we are always what we think. We are the product of our thoughts.
“As he thinketh in his heart, so is he” (Proverbs 23:7). If you do not control your thought
life, you will not control your life. Feed material into your mind that produces evil
thoughts, and you will soon lose control of your life. Someone has said, “Sow a thought,
reap an act; sow an act, reap a habit; sow a habit, reap a destiny.” It all begins in the
thought life; therefore, Paul’s exhortations here about your thought life are very
important exhortations.
• The input for the thought life. Paul gives a helpful list of subjects to put into your
mind, to ruminate. Follow this text and your thought life will honor God and benefit your
life. First, honest thoughts. “Whatsoever things are true … honest” (Philippians 4:8).
Keep untruth out of your mind. Gossip, political propaganda, and false religion needs to
put in the trash can. Second, holy thoughts. “Whatsoever things are just … pure”
(Philippians 4:8). “Just” here means righteous. Holy thoughts keep the mind clean. A
dirty mind is a sick mind and will defile you. Third, harmonious thoughts. “Lovely”
((Philippians 4:8). The meaning of the word translated “lovely” involves harmony. A
person needs to have thoughts that promote harmony instead of unnecessary division and
schism. Fourth, happy thoughts. “Whatsoever things are of good report” (Philippians
4:8). These are not discouraging, depressing thoughts. This does not mean to stick your
head into the stand of unreality, but rather to fill your mind with happy thoughts.
“Rejoice in the Lord” (Philippians 4:4) will do that. Fifth, healthy thoughts. “If there be
any virtue” (Philippians 4:8). We speak here of the health of your spiritual life which is
more important than the health of your physical body. Dirty books and magazines—
things without virtue—do not stimulate healthy thoughts. Sixth, heavenly thoughts. “If
there be any praise” (Philippians 4:8). This should motivate thoughts of God Who is
certainly most worthy of praise. Many things which we praise today are not worthy of
praise and will not qualify for the “praise” in this text.
5. Their Response (Philippians 4:9)
How one responds to the message of the minister is addressed in this text.
Specifically, the response to Paul’s ministry in Philippi is recorded here.
• The declaration for the response. Paul mentions the message to which they
responded, namely, his preaching and teaching in Philippi. First, the preaching of the
declaration. “Learned, and received, and heard” (Philippians 4:9). Paul’s preaching and
teaching was “heard” in Philippi. They “received” what they heard and therefore
“learned” about the Gospel message. Second, the practicing of the declaration. “Seen in
me.” (Philippians 4:9). Paul practiced what he preached, so the Philippians also got
Paul’s message in walk as well as talk.
• The doing in the response. “Do” (Philippians 4:9). The response to Paul message
was simply “do.” Hearing was not enough; they must obey the truths they heard. They
must “do” them if there is to be profit. “If ye know these things, happy are ye if ye do
them” (John 13:17). “Be ye doers of the word, and not hearers only” (James 1:22).
• The dividend for the response. “The God of peace shall be with you” (Philippians
4:9). There is an excellent reward and compensation for a good response to the ministry
of the Gospel. Both the presence and peace of God will be with you. The reason there is
so little of either in our society is that there is so little “do” of the message of God’s
Word. Obedience to God’s message is the key to receiving the blessings of God in life.

C. THE CONTRIBUTIONS TO THE APOSTLE (Philippians 4:10–19)

The church at Philippi supported Paul with their contributions. That was why
Epaphroditus was with Paul, he had been sent from Philippi with contributions for Paul
(Philippians 4:18). At the close of the letter Paul speaks about these contributions in a
show of gratitude for the contributions and to give some exhortations to encourage future
contributions.
1. The Continuation of the Contributions (Philippians 4:10)
“I rejoiced in the Lord greatly, that now at the last your care of me hath flourished
again” (Philippians 4:10). Paul is rejoicing and thus expressing thanks for the gifts sent
with Epaphroditus (Philippians 4:18).
• The rejoicing about the continuation. “I rejoiced in the Lord greatly, that now at
the last your care of me hath flourished again.” Their help had ceased for a while until
the delivery of the gifts sent with Epaphroditus. The renewing of their contributions
greatly rejoiced Paul.
• The reason for the continuation. “Ye were also careful, but ye lacked opportunity”
(Philippians 4:10). We might expect the Scripture text to indicate that the continuing of
the gifts was a result of a spiritual revival among the saints in Philippi. But that was not
the case. Paul gives two other reasons why their contributions continued. First, their
concern. “Ye were also careful.” The believers in Philippi had a desire to help Paul. That
was a major factor in the continuation of the contributions. Second, their circumstances.
“Ye lacked opportunity.” It was not a lack of desire or dedication but a lack of
opportunity that stopped their contributions to Paul. Their circumstances were such that
they could not send Paul contributions. Several things could have prevented the
opportunity to give. Their failure was not a spiritual problem.
2. The Contentment About the Contributions (Phil. 4:11–13)
Paul was content with his material situation regardless of what it was. This attitude is
very necessary if you are going to serve the Lord in the ministry, for the ministry is
seldom a place of affluence. Paul cites some of the characteristics of this condition of
contentment with his material situation.
• A peaceful condition. “I have learned, in whatsoever state I am, therewith to be
content” (Philippians 4:11). Contentment is not based on how much you possess. It is
based on where your interests and values are. If they are earthly (money and
possessions), you will not be content, for they do not bring contentment. Paul had
contentment whether his support was good or bad, for his chief interests and values were
spiritual.
 • A persistent condition. “In whatsoever state I am.” Regardless of his material
situation, Paul had an attitude of contentment. This was possible because, as we noted
earlier, contentment is not based on your earthly possessions.
• A prudent condition. “I know both how to be abased, and I know how to abound”
(Philippians 4:12). Paul knew how to adjust to every situation. If he was “abased”
(without much), he knew how to live (he could adjust his expenditures to fit his income).
If his condition was in the “abound” category, he knew how to adjust to that situation,
too (he knew what to do with excess income). Contentment can adjust to any condition.
• A powerful condition. “I can do all things through Christ which strengtheneth me”
(Philippians 4:13). Seldom, if ever, is this text quoted in its context. Paul is not speaking
of ability to do just anything. He is specifically speaking here of having the ability to
adjust to any income or material situation. This is where the text needs more application
than in any other area.
3. The Compliment of the Contributions (Phil. 4:14–16,18)
Paul compliments the Philippian church for their contributions to him. The
compliment was a form of gratitude.
• The excellence of their giving. “Ye have well done … wellpleasing to God”
(Philippians 4:14,18). They had done so well that it pleased God.
• The exception of their giving. “No church communicated [contributed support]
with me … but ye only” (Philippians 4:15). Paul did not experience popular support.
First, a poor performance. Failure to support Paul’s ministry was more common than
supporting it. Second, a prompted performance. “Ye only” says the Philippians were
prompted to give because it was their duty, not because others gave. If we do not perform
until others do, we may not perform well. Matching gifts are a violation of this principle,
for it withholds funds if others do not give.
• The example of their giving. “In Thessalonica ye sent once and again unto my
necessity” (Philippians 4:16). Paul speaks of their example of giving when he ministered
in Thessalonica. They gave “once and again.” This contrasts with many who do not give
repeatedly to the Lord’s work.
4. The Concern in the Contributions (Philippians 4:17)
“Not because I desire a gift; but I desire fruit that may abound to your account”
(Philippians 4:17). Paul was more concerned about the effect of the giving upon the giver
than upon the receiver. The giving by the Philippians produced spiritual fruit for them.
Paul wanted that fruit to abound.
5. The Confirming of the Contributions (Philippians 4:18)
“I am full, having received of Epaphroditus the things which were sent from you”
(Philippians 4:18). Paul faithfully acknowledges his gift. Missionaries should do
likewise. Failure to acknowledge a gift speaks of ingratitude and can result in a decrease
in the contributions.
6. The Compensation for the Contributions (Philippians 4:19)
“My God shall supply all your need according to his riches in glory by Christ Jesus”
(Philippians 4:19). Like Philippians 4:13, this text is often made to apply where it does
not apply.
 • The saints for the compensation. “Your need.” Paul is speaking to a specific group
of people here. First, the people in the compensation. “Your need.” This refers primarily
to the people in the church in Philippi who had contributed to Paul’s support. Second, the
prerequisite for the compensation. “Your.” The prerequisite for this compensation is
faithfulness in supporting the Gospel. If you want this text to apply to you as it applied to
the Philippian believers, you must give as they gave.
• The source of the compensation. “According to his riches in glory.” The source is
the wealthiest source known to man. It is the bank of heaven (“in glory”). Thus, the
source will never be depleted; it will never dry up. Deflation will never affect it.
• The Savior in the compensation. “By Christ Jesus.” Our blessings as believers are
all connected to Jesus Christ. Any blessing a believer receives can be said to be “by
Christ Jesus.” He is the means of all our blessings.

D. THE CLOSING OF THE EPISTLE (Philippians 4:20–23)

The last few verses of this chapter are the closing of the epistle.
1. The Glory in the Closing (Philippians 4:20)
“Now unto God and our Father be glory for ever and ever. Amen” (Philippians 4:20).
Unlike the general attitude of our age, Paul was not reticent about giving honor to God.
Mankind honors so many things that are not honorable, and then they oppose the honor
of God Who is the worthiest of honor.
2. The Greetings in the Closing (Philippians 4:21,22)
“Salute every saint in Christ Jesus. The brethren which are with me greet you. All the
saints salute you, chiefly they that are of Caesar’s household” (Philippians 4:21,22). The
greeting for the saints by the saints is reported. First, it shows the passion of the saints.
“The brethren which are with me greet you.” True believers will show affection for other
believers. Second, it shows the providence for the saints. “Chiefly they that are of
Caesar’s household.” It is amazing that Paul in prison got the Gospel into the Imperial
palace. But God ruled in Paul’s situation and used prison guards who would know other
government workers and tell them the message Paul proclaimed (the guards would get a
non-stop witnessing experience), and the result was that some workers in the Imperial
palace came to know Jesus as their Savior. Third, the position of the saints. Those in
Caesar’s household would be servants and slaves. Often the humble and lowly have a
better relationship with God than many higher ups.
3. The Grace in the Closing (Philippians 4:23)
“The grace of our Lord Jesus Christ be with you all. Amen” (Philippians 4:23). The
final words of the letter spoke of the grace of God. “This one word reminded Paul that he
was deserving of eternal condemnation, but that God had sent His only Son to pay the
penalty for his sin” (Harold Berry). “Grace” ought to remind all the redeemed soul that
the benefits of redemption are obtained “By grace” (Ephesians 2:8).