Philippians

Philippians

INTRODUCTION 1:1-11

SALUTATION 1:1-2

1:1 Paul and Timothy, slaves of Jesus the Messiah. To all the saints in Messiah Jesus who are in Philippi with the overseers and deacons,

The description of Paul and Timothy as slaves is highly significant (see my comments on Galatians 1:3, 4, 10).  The Hebrew root of ‘slave’ is related to ‘work’ and a slave’s master is often referred to as ‘Lord’ (see Mt. 18:23-34; 24:45-460, which could explain Paul’s use of “Lord” as a title for Jesus (1:2).  The slave theme will become important in 2:6-11 where Jesus takes the form of a slave.

Paul addresses the letter to “all the saints in Messiah Jesus.”  Notice that Paul does not address the Philippians as “sinners” but as saints (agioiV; this usually translates the Hebrew vdq in the LXX).  ‘Holiness’ means ‘set apart’ but it usually acquires an ethical dimension:

1.       Exodus 19:5-6 “Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples…but you shall be for me a priestly kingdom and a holy nation...”  Here, holiness seems contingent upon faithfulness.  These verses act as a summary of the whole Sinai event which obviously includes ethical commands.

2.       Leviticus 19 In verse 2 we read: “You shall by holy, for I the Lord your God am holy (see also Lev. 11:44-45).  What follows in 19:3ff includes ethical commands, ending in 19:18 which Paul alludes to or quotes in Galatians 5:14 (“you shall love your neighbor as yourself; I am holy”).

3.       Leviticus 20 In verses 7-8 (compare 22-26) we read: “…be holy…keep my statutes, and observe them.”  This is said in the context of ethical commands.

4.       Numbers 15:40 “So you shall remember and do all my commandments, and you shall be holy to your God.”  The word all (lK) suggests ethical commands too.

5.       Deuteronomy 26:18-19 “Keep his commandments…for you to be a people holy to the Lord your God.”  The context probably includes all the commandments in chapters 12-26, ethical ones included.

These contexts also show that Paul is applying the term ‘holy’ to include Gentiles which in the Old Testament applied to Israel.  This may explain his use of the word “all” to include Jews and Gentiles.The phrase “in Messiah Jesus” highlights a key theme in Paul’s theology as I’ve noted in my comments on Galatians.  ‘In Jesus,’ means to be incorporated with him.  In this regard Jesus is the answer to Adam, for ‘in Adam’ characterizes those who share in Adam’s sin and punishment = death.  On the other hand, those in Jesus share in his obedience and reward = life.

Lastly, the word diakonoV (deacon) describes a servant and therefore is apropos to the message Paul wants to bring home in the letter.

1:2 Grace to you and peace from God our Father and Lord Jesus the Messiah.

See my comment on Galatians 1:2 and 1:3 for the meaning of this verse.

THANKSGIVING 1:3-11

1:3-5 I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now.

 The proximate source of Paul’s joy is that the Philippians have been his partners in the gospel, probably by supporting his ministry.  It is interesting to take inventory of how Paul uses ‘gospel’ and its equivalents.  For the most part ‘the gospel’ is used without modifiers (1:5, 7, 12, 16, 1:27b; 2:22; 4:3, 15); only in one case is there a modifier (1:27a: “the gospel of the Messiah”).  As equivalents I take “the word” (1:14) or “the word of life” (2:16), “Messiah: (1:15, 17, 18), “the faithfulness” (1:25; 1:27b), “the work of the Messiah” (2:30) and “the cross of the Messiah” (3:18).  I think the best way to make sense of this variety is to claim that the gospel concerns Jesus faithfulness, proven by his death on the cross.  Finally, note that Paul prays to God and he views God in personal terms (“my God”).

1:6 I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus the Messiah.

The good work that God has begun in the Philippians probably refers to their partnership with Paul in the gospel.  This is bolstered by the reference to the work of the Messiah in 2:30, a phrase I take to be equivalent to the gospel.

The day of the Messiah echoes the eschatological day of the Lord referring to God, which usually signals wrath and judgment.  In this case, the second coming is meant (see 1 Cor. 3:13).  I should stress that just because the good work is ultimately God’s doing, that does not necessarily mean that human responsibility is not involved to cooperate.  Note in a similar context the imperatival epeconteV (hold firm) in 2:16 (see also 4:1 and the imperative to “stand firm”).  Paul is confident that the work of the Philippians will be acceptable up until the end.   All of this implies real judgment.  Many evangelicals make a distinction between the Great Judgment and the judgment seat of the Messiah (2 Cor. 5:10), viewing the latter as some rubber-stamp sham.  I think this distinction is spurious and totally motivated by the standard evangelical story.  For example, in Romans 14:10, Paul also uses the idea of judgment seat (bema), but he says that it is God’s seat; therefore the linguistic argument for such a distinction evaporates.

Note should be taken of the word “work” as being good.  This is an indication that the phrase ‘works of law’ has been misunderstood (see also 1:22; 2:12).

1:7 It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God’s grace with me, both in my imprisonment and in the defense and confirmation of the gospel.

The words ‘defense’ and ‘vindication’ are legal terms and so provide a hint of Paul’s situation.  He was able to defend himself and the gospel and in so doing vindicated the gospel.

1:8 For God is my witness, how I long for all of you with the compassion of Messiah Jesus.

Paul compares his love for the Philippians with Jesus’ love.  Here is an example that Jesus is a model to be imitated, a theme that is huge in the letter.

1:9-10 And this I pray, that your love may overflow more and more with knowledge and full insight, to help you determine what is best, so that in the day of the Messiah you may be pure and blameless,

Paul is aware that not all love is on par, but requires understanding.  Using modern parlance, sometimes, for example, love needs to be ‘though’ otherwise it leads to an unhealthy enabling.  Again, we have a hint here that Paul is concerned about the final judgment and that the Philippians will be ready on that day.  Paul believes that Christians will be judged by their fruit (see next verse).

1:11 having been filled with the fruit of righteousness that comes through Jesus the Messiah for the glory and praise of God.

This verse is actually evidence that righteousness is not imputed.  The reason is that “having been filled with the fruit of righteousness” correlates with “pure” and “blameless” in the previous verse and those qualities are ones which are liable to judgment and therefore related to human responsibility.  This is further bolstered by the use of the phrase “fruit of righteousness” in the Old Testament where it concerns culpable moral conduct.  For example, in Amos 6:12 we read (compare Prov. 11:30):

But you have turned justice into poison and the fruit of righteousness into wormwood.

The fruit of righteousness is the work of Jesus, but is conditioned on human choice.  The work of Jesus is probably related to the Spirit of the Messiah (1:19) for it is the Spirit that empowers for good fruit, both in the Old Testament prophets and elsewhere in Paul.  Lastly, the Philippians moral standing is for the glory and praise of God.

NEWS AND TEACHINGS 1:12-2:30

NEWS ON PAUL 1:12-26

1:12 I want you to know beloved that what has happened to me has actually helped to spread the gospel,

We are not told what it was that would have normally given the impression that the progress of the gospel would have been retarded—perhaps a long prison stay, but Paul claims that these happenings actually helped advance the gospel message.

1:13 So that my imprisonment for the Messiah has become known in all the praetorium and to all the rest,

Paul now explains how his imprisonment has helped advance the gospel.  It has become known that Paul is a prisoner because he preaches the Messiah and so the focus is on Jesus and not on any supposed crime.

1:14 and most of the brothers and sisters, having been made confident in the Lord by my imprisonment, dare to speak the word with greater boldness and without fear.

Another benefit of Paul’s imprisonment is that it has empowered others to follow Paul’s example and to preach the gospel boldly and fearlessly..

1:15 Some proclaim the Messiah from envy and rivalry, but others from goodwill.

Paul admits that some proclaim Jesus from differing motives.  The word they proclaim concerns Jesus, which is the gospel in a nut-shell.

1:16 These proclaim the Messiah out of love, knowing that I have been put here for the defense of the gospel;

Those who proclaim Jesus of good intention do so because they love Paul and understand that he was commissioned to defend the gospel.

1:17 The others proclaim the Messiah out of selfish ambition, not sincerely but intending to increase my suffering in my imprisonment.

We are not told why these others wanted to harm Paul or how their preaching adversely affected Paul.

 1:18a What then?  Only in every way, whether in pretense or in truth, the Messiah is being preached, and in this I rejoice.

The importance of preaching Jesus overshadows the negatives of preaching from bad motives.

1:18b-19 Yes, and I will continue to rejoice, for I know that through your prayers and the help of the Spirit of Jesus the Messiah this will turn out for my deliverance.

Paul appears to quote from Job (13:16 LXX) here, which would show that Paul compared his situation with Job and that just as Job was delivered so would he.  Paul thought he would be released from prison and he based this conviction on the fact he was prayed for and that the Spirit of the Messiah would help him (see Mt.10:20/Mk. 13:11/Lk. 12:12).  The Spirit of Jesus the Messiah is probably just another way to refer to the Holy Spirit.

1:20 It is my eager expectation and hope that I will not be put to shame in any way, but that by my speaking with all boldness, the Messiah will be exalted now as always in my body, whether by life or by death.

Paul hopes to be set free and cleared of any false accusations and so be free from shame.  As always, he hopes to have the courage to exalt Jesus by what he does.

1:21 For to me, to live is the Messiah and to die is gain.

This statement shows that for Paul, Jesus is the center.  Jesus was vindicated by a resurrection and Paul no doubt believed the same fate for himself.  Death is gain because he would then be with Jesus (1:23).

1:22 If I am to live in the flesh, that means fruitful work for me; and I do not know which I prefer.

Paul is in a dilemma because if he lives he will produce much fruit (see 1:25).   Notice that Paul encapsulates his life as “work” (ergou), just as he described the Philippians’ activity as “good work” in 1:6.  “Work” per se is a good thing for Paul (Jesus has his work, see 2:30 and 2:12).  This should make us pause when we come to the phrase “works of law.”

1:23-24 I am hard pressed between the two: my desire is to depart and to be with the Messiah, for that is far better, but to remain in the flesh is more necessary for you.

Again, Paul spells out his dilemma.  He prefers to be with Jesus but he knows that he is producing fruit and so is content to remain.

1:25 Since I am convinced of this, I know that I will remain and continue with all of you for your progress and joy of the faith,

The words “progress” and “joy” share one article and therefore ought to be associated with ‘the faith.’  The inclusion with verse 1:12 gives us some clue as how to interpret ‘the faith”:

1:12 to (eiV) an advancement (prokophn) of the gospel

1:25 for (eiV) your progress (prokophn) and joy of the faith

I take the faith to be equivalent to the gospel (see 1:27).  This parallelism argues for interpreting ‘the faith’ as Jesus’ faithfulness, and not our faith/belief (note that Paul does not say “our faith”).  Two factors also contribute to this interpretation: (1) it seems to make more sense to say that one can make progress in  faithfulness because one can obey more and more just as Jesus always obeyed, (2) in the next verse, the Philippians are to ‘boast’ in Jesus, that’s because he embodies ‘the faith.’ 

1:26 So that I may share abundantly in your boasting in Messiah Jesus when I come to you again.

Paul’s presence will help the Philippians to boast in Messiah Jesus and not in other things (such as racial identity!—see 3:3).  In this way, Paul is again making a basic distinction, justification by the faithfulness of Jesus or by works of law.

INSTRUCTIONS 1:27-2:18

APPEAL TO FAITHFULNESS 1:27-30

1:27 Only, live your life in a manner worthy of the gospel of the Messiah, so that, whether I come and see you or am absent and I hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faithfulness of the gospel,

The adverb ‘only’ indicates that what follows is very important.  The simplest way to interpret the injunction to live worthily of the gospel of Messiah Jesus is to note that the gospel concerns Jesus’ obedience and so to live worthily of that message is to live obediently.  Note should be taken of the parallel of this verse with 2:12 where obedience is the main subject and harkens back to 2:8 where Jesus’ obedience is the subject:

1:27 live worthily :: statement about presence or absence

2:12 obey :: statement about presence or absence

The obedience in question is spelled out in the description (a) standing in one spirit and (b) with one soul striving for the faithfulness of the gospel.  The latter (b) is of interest.  In ‘the pistei of the gospel,’ the phrase is best interpreted as a subjective genitive.  The gospel’s pistei is the message about Jesus’ faithfulness (see Gal. 3:2, 5).  So, to strive for the faithfulness of the gospel is to live obediently as Jesus lived.

1:28 and are in no way intimidated by your opponents.  For them this is evidence of their destruction, but of your salvation.  This is God’s doing.

This verse bolsters the interpretation of pistei I gave in the previous verse, as ‘faithfulness.’  The Philippians can contend for the faithfulness of the gospel by mimicking Jesus’ obedience.  Can it be shown that Paul viewed his opponents as jeopardizing this obedience?  I contend the answer is yes.  First of all, the antecedent of the ‘which’ in this verse is likely th pistei from the previous verse—it agrees in number and gender.  The obedience of the Philippians is a sign of their salvation but also a sign of their opponents’ destruction because they lack the requisite faithfulness.

The word for ‘destruction’ also appears in 3:18-19 in a context that is clearly ethical.  Do not imitate the evil workers (3:2) because their living (‘walking’ in 3:17) is leading to destruction.  Therefore, there is good reason that for Paul the opponents were not being faithful (see also 2:21). 

1:29 For to you it was given on behalf of the Messiah, not only to trust in him, but to suffer for him,

The verb ’was given’ is related to ‘grace’ and since it is probably a divine passive, it is God who gives the Philippians the opportunity to be faithful to Jesus and to suffer because of that.  I have translated the phrase eiV auton pisteuein as “trust in him” and not “believe in him,” because In English the word ‘believe’ tends to be a static mental assent as opposed to a dynamic relational concept.  On the other hand, the word ‘trust’ better conveys the dynamic relationship that Paul intends (see my discussions in Romans in regards to Genesis 15:6).  In fact, I think the contrast is between what we can expect from God (trust) and what we can expect from ourselves (suffering).  A comparison of this verse with the story of the woman and her seven sons is helpful.  There, for the sake of God (or religion) the woman and her sons endure suffering (see 16:19).  Their grace under pressure is attributed to faith in God (see 15:24; 16:22; 17:2), in other words, to their trusting faithfulness.  Interestingly enough, Abraham, who is called “our father” and zealous (16:20), and Daniel, who is called righteous (16:21), are lauded for their faithfulness.  I also think the idea of trust/faithfulness makes better sense of uper Cristou/autou (for the sake of Christ/him of on behalf of Christ/him).  It has to do with honoring Jesus and what he did and one honors Jesus’ obedience by being obedient/faithful/trusting (see Mt. 10:24-25).

1:30 since you are having the same struggle that you saw I had and now hear that I still have.

The struggle the Philippians share with Paul is the struggle to be faithful to God (and Jesus) in a world that is unfaithful (see 2:15).

ON UNITY AND HUMILITY 2:1-4

2:1 Therefore, if there is any encouragement in the Messiah, if any consolation of love, if any fellowship of the Spirit, if any affection and compassion,

The “therefore” links this section to the previous one, as the similarities between 1:27 and 2:2 show.  The verse is composed of four phrases, each with two nouns

1.       Encouragement, Messiah

2.       Consolation, love (of God in 2 Cor. 13:13)

3.       Fellowship, Spirit (of Holy Spirit in 2 Cor. 13:13)

4.       Affection, compassions (of God in Rom. 12:1 and 2 Cor. 1:3)

Paul wants to show the Philippians that they ought to live up to the graces that have come their way.

2:2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.

What Paul wants from the Philippians is the faithfulness that will result in unity.  The twice repeated word “mind” (= thinking/think) ties this section with the hymn section (2:5-11) where in 2:5 Paul uses the same word.  This is a clue of the role of the hymn.  Note too, the imperative Paul uses here. 

2:3 Do nothing from selfish ambition or empty conceit, but in humility esteeming others as better than yourselves.

The faithfulness that produces unity is described here.  Rivalry and conceit are about our pride and the opposite is humility which esteems others above ourselves.  This is just the great commandment to love our neighbor as ourselves.  This verse also echoes the hymn section with three words:

1.       Esteeming » 2:6

2.       Empty »2:7

3.       Humility » 2:8

This is yet another clue concerning the role of the hymn.

2:4 Let each of you look not to your own interests, but [also] to the interests of others.

This verse describes humility, it is concern for others.  The word “also” does not appear in all manuscripts, but if it does, then this verse would match the maxim to love other as ourselves.  Otherwise, Paul is very emphatic in his wanting the Philippians to have concern for others, which would better match the parallel in the previous verse to esteem other above ourselves. 

THE EXAMPLE OF THE FAITHFULNESS OF JESUS 2:5-11

Introduction

Most commentators think that 2:6-11 is a hymn.  The structure of the hymn I take to be six strophes (6a-c; 7a-c; 7d-8c; 9a-c; 10a-c; 11a-c), divided into two main sections, 6-8, which has to do with Jesus’ faithfulness, and 9-11, which has to do with the results of that faithfulness, that is, resurrection.  This structure fits well with the interpretation I gave Paul’s use of Habakkuk 2:4 in Galatians 3:11.  The just [Jesus] by faithfulness [2:6-8] will live [2:9-11].  I there claimed that the “live” in this verse referred to Jesus’ resurrection.  Here, Paul refers to Jesus’ exaltation, but Paul does link Jesus’ resurrection and his exaltation—see especially Romans 10:5-9; 8:34; 14:9; 1 Corinthians 15:26-27.  Notice also that Jesus’ action are prominent in 2:6-8, while God acts in 2:9-11, just as according to Paul it is God who raised Jesus from the dead.  Earlier I stated that Paul’s language in 1:29 echoes 4 Maccabees.  There is another interesting link here in regard to Habakkuk 2:4.  In 4 Maccabees 16:21, Daniel is referred to as “the righteous” and is there lauded for his faithfulness and that this faithfulness is linked to the word “faith” in 4 Maccabees 16:22.

Another aspect of the hymn is the Adam-Christology:

I contend that Adam-Christology is the cornerstone to Paul’s theology.  This provides a segue into why Paul uses Jesus as an example.  Just as Jesus was obedient, the Philippians ought to be obedient.  And just as Jesus was exalted, so too will Christians—see the parallels of 2:9-11 with 3:20-21, which concerns Christians.

Further proof of Adam-Christology are the links between other Adam passages in Paul”

1.       Romans 5:12-21 = Jesus’ obedience unto death (Phil. 2:8)

2.       1 Corinthians 15:20-28 = Jesus’ exaltation (Phil 2:10-11)

The final aspect of the hymn I will note is the theme of the suffering Servant from Isaiah.  The use of the word “slave” in 2:7 echoes the use of the same word in the LXX of Isaiah.  Also, the phrase “himself he poured out” echoes Isaiah 52:13.  Jesus as representative comes out clear in the theme of vicarious suffering.  But the main point is that Jesus is considered a slave/servant who obeys his master and completes the assigned work, that is, Jesus is faithful.

2:5 Let this thinking be in you which was also in Messiah Jesus,

The ‘this’ most likely refers to what Paul said just now in 2:2-4.  This is further proved, as already noted, by the repetition of the word “thinking” which also appears in 2:2 (twice).  The parallelism between the “in you” and the “in Messiah” points to the use Paul will make of the hymn and since 2:2-4 is about the Philippians faithfulness, we would expect the hymn to be about Jesus’ faithfulness.  “From [Jesus’] faithfulness to [our] faithfulness,” as Romans 1:17 has it.

2:6 who in the form of God existing did not regard to be equal with God a thing to be exploited.

The phrase ‘who in the form of God existing’ is related to ‘the form of a slave taking’ in verse 7, which sets up a contrast the hymn is making.  But what does it mean the Jesus existed ‘in the form (morfh) of God?’  I do think that ‘form’ is related to the ‘image’ (eikwna = ‘image’ in the LXX of Gen. 1:26), but the hymn does not use ‘image’ because that would have implied the Jesus was already a man, which would have ruined the point that Jesus became a man.  After the resurrection, Paul can say that Jesus is the image of God (2 Cor. 4:4).

Perhaps the best interpretation of ‘form’ is to define it akin to ‘the essence’ and that would equally apply to the ‘form of a slave’ in the next verse.  The meaning of ‘essence’ would also be in keeping with saying that Jesus was equal with God on the one hand (this verse) and that he was in the likeness and appearance of man on the other (next verse).

Jesus did not regard (hghsato) being equal with God as a thing to be exploited or taken advantage of.  This gloss is justified, I think, by what Paul says in 3:7-8 where he uses the word regard/considered (hghsato) three times in connection with his position as a Jew; though he could have exploited that position, he considered it naught, just as Jesus considered his position as not something to be exploited.  As I noted in verse 2:3, Christians are also to make a moral decision and to consider (hgoumenoi) others better than themselves.  Again, this ties the hymn to its surrounding ethical content.

Jesus was equal with God but he did not exploit that position.  Adam, on the other hand, wanted to exploit divinity by becoming “like God” (Gen. 3:5).

2:7 But himself he poured out, the form of a slave taking, having been born in the likeness of men; and having been found in the appearance as a man,

The ‘but’ points to the contrast that Paul intends, that is, even though Jesus was equal with God, he did not exploit that position but became a human being.  I kept the “himself” in the natural word order because it emphasizes that the action in the verse is Jesus,’ and so was his choice.  And since the three phrases that follow are governed by Jesus’ pouring himself out, they are a consequence of Jesus’ choice, this is especially true with the immediate phrase where it is Jesus who takes the form of a slave.

There is no necessity to interpret ‘himself he poured out (ekenwsen)’ to mean that Jesus gave something up, especially when the verse actually says that he added something to himself, that is, the form of a slave.  (But I do think that Jesus gave up something in the incarnation and that was his immortality.)  Nevertheless, to ‘pour out’ should probably be taken in an ethical sense.  Jesus gave of himself, just as the slave/servant (hence what follows in the verse) in Isaiah poured himself out for others (Isa. 53:12).  The Isaiah link is enhanced by the use of Isaiah 45:23 in verses 10-11.  It should be said that a slave implies both obedience and humility and this would link this phrase with the following two.  Humans as they are “in Adam’ are slaves to sin and death as Paul would say.

The use of the word ‘empty,’ which echoes the ethical empty conceit (kenodoxian) of verse 2:3, also indicates the ethical dimension of Jesus’ action.  (But even here, the word ‘empty’ refers to “nothing” and is akin to the meaning of ‘pouring out’ as giving something up.) 

As with the phrase ‘the form of a slave taking,’ the next two phrases, namely, ‘in the likeness of men having been born’ and ‘having been found in appearance as a man’ show how Jesus pored himself out.  This is important because it shows that Jesus becoming a man was part of his service and mission.  All three words in this verse (form, likeness and appearance) seem to get close but not quite cross the line of strict identity.  Perhaps the point is that Jesus did not become man in the sense of disobedient man-in-Adam.  Regardless, the key to the thought here is that Jesus was in the form of God and therefore immortal but he became a man in order to die for disobedient humans and resurrect because he was an obedient slave, something a strictly divine being cannot do.

2:8 he humbled himself having become obedient unto death and that a death by a cross.

Jesus humbles himself by his obedience to God.  In the process of obeying God, Jesus was serving humankind by defeating sin and death, the very things that enslave humankind.  The addition of ‘death on a cross’ only amplifies Jesus’ humility because crucifixion, usually reserved for slaves, was a very humiliating death—not to mention the Jewish stigma (Deut. 21). 

The preposition mecri (unto), with its emphasis on measure indicates not just Jesus’ death but that his whole life was characterized by obedience.  Also, some have argued that the last part of this verse is Paul’s addition.  If so, it points to the importance of this part of the hymn, namely, Jesus’ obedience, since one would expect Paul to add his own comments at crucial junctures.

2:9 Therefore also God exalted him and graciously gave to him the name above every name.

God is now the actor and he is acting in response to Jesus’ faithfulness.  The ‘therefore’ indicated an inference.  Jesus is exalted, that is, he is rewarded, because he was humble.  This is in line with the teachings of Jesus himself (see Mt. 23:12; 18:4; Lk. 14:11; 18:14).  It is also in line with the Christological reading of Habakkuk 2:4 that I have been urging, namely, that the righteous by faithfulness (obedience) will live (that is, will be resurrected and exalted).

Since I take the hymn to demonstrate the theme of Jesus as the second Adam, it should be noted that Jesus is being given a position that is described using some of the same language used to describe the position that Adam should have had.  In Genesis 1:26, Adam was to have dominion.  This theme is echoed in Psalm 8 and 110:1—applied to Jesus in the context of Adam theology (1 Cor. 15:25).  In this regard, human judges are called “gods,” perhaps owing to the fact that they perform god-like functions (see Psalm 82:6, quoted by Jesus in Jn. 10:34).

Jesus’ reward can be easily applied to others (see 3:20-21) and fits nicely into the Adam theme found in the first section of the hymn.

As a consequence of Jesus’ obedience, God graciously gave him a name above all names.  God did not have to reward Jesus’ obedience but he did.  The idea of a name above all names is related to exaltation because names were thought to have essential connections to their bearer.

2:10 That at the name of Jesus every knee might bend, of beings in heaven and on earth and under the earth.

God exalted Jesus (note Paul uses his human name) in order that all creatures (angels, humans, demons) might pay him homage (verses 10-11 and compare Isa. 45:23).  Jesus obeyed and is now to be obeyed.  This verse and the next echo Isaiah 45:23 where it is God who is the recipient of homage.  It is the name of Jesus that all will bow and that name is given in the next verse.

2:11 And every tongue might confess, the Lord is Jesus the Messiah to the glory of God the father.

The name above all names is “Lord” (kurioV).  Jesus is now the sovereign over all the universe.  He has defeated all other ruling powers, including sin (Gen. 3:6) and death (Gen. 2:27; 3:19, 22), and now has the power to rule.  The hymn was no doubt sung joyously to celebrate Jesus’ victory.

Attention should be paid to the verbs in verses 10-11, might bend (aorist subjunctive) and might confess (future indicative).  I think the thought is that Jesus is the rightful person to be paid homage, not that all will pay him homage.  Freedom is still in play as the next verse seems to show.

FROM [JESUS’] FAITHFULNESS TO [OUR] FAITHFULNESS 2:12-18

Introduction

I purposely worded this section title to correspond to Romans 1:17 because the thought, I claim, is the same.  In this way, Philippians can act as an argument for my reading of Romans 1:17.  The Philippians are urged to follow Jesus’ example of faithfulness and this will be brought out by imperatives or participles which act as imperatives.

2:12 Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling.

This verse ties together with 1:27, where both mention the Philippians’ faithfulness regardless of Paul’s presence or absence, and with 2:8, where both mention obedience.  The ‘therefore’ also ties this verse and section with the example of Jesus’ faithfulness.  Paul is urging the Philippians to obey as they always have.

Paul urges the Philippians to work out their own salvation.  Notice first the word “work out” (katergazesqe = imperative).  This proves that Paul is not against work per se, even in relation to salvation.  The ‘fear and trembling’ most likely refers to the attitude of awe and reverence before God and this verse would tie in with the next verse, for it is God who is the one working (energwn) in the Philippians.  This also proves that salvation is a cooperative effort.

I also take the ‘salvation’ here to be akin to the exaltation that Jesus enjoys.  The implication in telling the Philippians to work out their salvation is that the salvation is not yet enjoyed in its fullest sense.

2:13 For God is the one working in you both to will and to work on behalf of his good pleasure.

The implication of this verse is probably that the Philippians are to work because by working they are contributing to God’s work through them, and they are to do so with fear and trembling because it is God who works through them.  I take Paul’s language here to be an encouragement for the Philippians to obey and that by doing so God will help them, not the philosophical point that God acts independently of human cooperation.

2:14 All things do without grumblings and arguments,

Paul continues his imperatives with a view to the harmony and unity that appears to be in danger.

2:15 That you may be blameless and flawless, faultless children of God in the midst of a generation crooked and having been perverted, among whom you shine as luminaries in the world,

The purpose of Paul’s imperatives is that the Philippians are to be blameless, flawless and faultless (all three words are negations) as judged by God.  This verse echoes Deuteronomy 32:5 (LXX) and would indicate that Jews are included in Paul’s description of a crooked and perverted generation and this would prove that Paul’s beef with some of the Jews was their unfaithfulness, not thinking that they could earn their salvation by good work.

2:16 the word of life holding fast, for a boast to me in the day of the Messiah, that I have not ran in vain nor labored in vain.

The ‘word of life’ is positioned first to emphasize that the gospel is about life.  Jesus died in order to resurrect and give life.  Since life is tied to obedience and death to disobedience/sin, Paul wants the Philippians to hold fast, that is, to be obedient to the word of life.  If the Philippians are faithful, then Paul will have a boast on judgment day, that his mission was a success.  On the ‘day of the Messiah’ see comment on 1:6—this verse confirms what I stated there.  The comment about not laboring in vain may allude to Isaiah 49:4 and highlights again how Paul uses ‘work’ words to describe his activity.

2:17-18 But even if I am being poured out as a libation over the sacrifice and the offering of your faithfulness, I am glad and rejoice with all of you—and in the same way you also must be glad and rejoice with me.

Paul, here probably referring to his running and labor in the previous verse, is likening that to a libation of wine poured out upon sacrifices, which in this case is the faithfulness of the Philippians.  Paul is basically saying his sacrifice completes or compliments the Philippians’ sacrifice.  But in both cases, the sacrifice is faithfulness, and since that leads to life everyone concerned ought to rejoice.  This is brought out especially by the subjective genitive thV pistewV umwn which governs both the Philippians ‘sacrifice’ and ‘priestly service’ (= offering), which share the same article and are hendiadys.  Paul is pointing out that he is confident the Philippians will remain faithful.

THE CASES OF TIMOTHY AND EPAPHRODITUS 2:19-30

TIMOTHY 2:19-24

2:19-24 I hope in the Lord Jesus to send Timothy to you soon, so that I may be cheered by news of you.  I have no one like him who will be genuinely concerned for your welfare.  All of them are seeking their own interests, not those of Jesus the Messiah.  But Timothy’s worth you know, how like a son with a father he has served with me in the gospel.  I hope therefore to send him as soon as I see how things go with me; and I trust in the Lord that I will also come soon.

Timothy has served Paul in the gospel as a son to a father.  Note the functional aspect of sonship that Paul assumes.  A son obeys his father and Paul exploits that truism.  Also, the word for ‘served’ (edouleusen) is related to a slave and work—yet again a positive use of ‘work’ words in connection to the gospel.  Timothy serves by his concern for others.

EPAPHRODITUS 2:25-30

2:25 But, I think it necessary to send to you Epaphroditus—my brother and co-worker and fellow soldier, your messenger and minister to my need.

 Epaphroditus was likely the carrier of Paul’s letter.  He describes Epaphroditus using three words: brother, co-worker, and fellow soldier.  The word ‘brother’ implies the he is a member of the family of God.  ‘Co-worker (sunergon) again testifies that “work” is not bad but integral to the cause of the gospel.  ‘Soldier’ implies spiritual warfare and conflict perhaps because faithfulness usually brings opposition.  Paul also calls Epaphroditus the Philippians’ envoy which indicates that the Philippians had sent him to care for Paul’s needs.

2:26-29 For he has been longing for all of you, and has been distressed because you heard he was ill.  He was indeed so ill that he nearly died.  But God had mercy on him, and not only on him but on me also, so that I would not have one sorrow after another.  I am more eager to send him, therefore, in order that you may rejoice at seeing him again, and that I may be less anxious.  Welcome him then in the Lord with all joy, and honor such people.

Epaphroditus’ concern for the Philippians may have prompted Paul to send him back sooner than planned, to prove to the Philippians he was fine.  Paul wants the Philippians to esteem Epaphroditus and for reason he will give in the next verse.

2:30 Because on account of the work of the Messiah he came near to death having risked his life, that he might fill up your deficiency of service to me.

Epaphroditus is a model because he served in the work (ergon) of the Messiah, which included service to Paul.  Yet again, note the positive use of ‘work.’  The gospel itself is considered the work of the Messiah and reminds us of the gospel of John (4:34; 5:17; 9:4; 17:4).

JUSTIFICATION BY THE FAITHFULNESS OF JESUS 3:1-21

INTRODUCTION

Some take the following to be a separate letter.  For my purposes, not much hangs on this issue.  This section touches on issues that are central to Galatians and Romans and contains one of the seven occurrences of the genitive pistiV Cristou, the other six being in Galatians and Romans.  The hymn of 2:6-11 provides a fitting context for interpreting this phrase as Jesus’ faithfulness.  Also, it is significant that the phrase ‘works of law’ does not appear here.  How that phrase is usually interpreted, that is, in terms of good deeds, has no analogue here.  However, how I have interpreted the phrase, that is, in terms of Jewish identity markers, does have an analogue here.  I take this fact to be yet another argument for not seeing ‘works of law’ as good deeds.

3:1 Finally, my brothers and sisters, rejoice in the Lord.  To write the same things to you is not troublesome to me, and for you it is a safeguard.

There is some doubt whether 3:1a ends the previous section or begins this one.  What Paul means by the ‘same things’ is probably the teaching in the rest of this chapter three.  The dangers of false teaching are enough to need safeguarding.

3:2 Watch out for the dogs, watch out for the evil workers, watch out for the mutilators.

This verse is important for two reasons.  First, it highlights what the issue is and it is circumcision (the mutilators).  Second, it shows what Paul has against the circumcision party; they are not faithful to the rest of the law (evil workers).  If this party advocated good works as the way to salvation, then Paul would not have used the phrase ‘evil workers,’ though he may have sarcastically said ‘do gooders.’  The issue of circumcision has to do with Jewish identity markers (see comment on Gal. 2:16).  The use of the word ‘dogs’ is probably ironic because Jews would refer to Gentiles as dogs (Mt. 15:26-27).

3:3 For we are the circumcision, the ones by the Spirit of God worshipping and boasting in the Messiah Jesus and not having confidence in the flesh.

Paul says ‘we are the circumcision’ because true circumcision is of the heart (see Rom. 2:28-29, echoing Deut. 10:16; Lev. 26:4; Jer. 4:4; 9:25-26; Ezek. 44:7, 9).  The fact that the concept is prevalent in the Old Testament tells us that Paul’s beef with the circumcision party was not that they were trying to win their way to heaven by doing good, but that they were not doing good, pure and simple.  Rather, Paul’s confidence in being a Jew and therefore in the family of God is not in a rite that is often accompanied by disobedience, but in Messiah Jesus, who was faithful and obedient.  Paul also mentions the Spirit of God and it is no accident that the Spirit figures in both Jeremiah and Ezekiel—texts which contain the concept of a circumcised heart.

3:4 Though I too have reason for confidence in the flesh.  If anyone has a reason to be confident in the flesh, I have more.

Paul too has the minimal requirement of ‘works of law.’  He does not say that his good deeds are on par with the circumcision party; the issue simply is not about faith versus works.

3:5 I was circumcised on the eighth day, of the race of Israel, the tribe of Benjamin, a Hebrew of Hebrews, according to the law, a Pharisee.

The description here proves that the issue here is related to the Jew/Gentile distinction and not the faith/works distinction.  Paul is pointing out that he is as Jewish as they come.  He lists his advantages:

1.       Circumcised on the eighth day (two words in Greek).  Paul was not just circumcised but at the correct time (Lev. 12:3).

2.       Of the race of Israel (two words in Greek).  Paul probably means that he is not a Jew via conversion.

3.       The tribe of Benjamin (two words in Greek).  Benjamin was a respected tribe: (a) progenitor son of Jacob’s favorite wife Rachel, (b) born in promised land, (c) produced first Israelite King etc.

4.       Hebrew of Hebrews.  Perhaps Paul means that he was purely Jewish, that is, born to Jewish parents with no non-Jewish blood and/or that he spoke Hebrew unlike the Greek-only speaking Hellenists.

5.       According to the law, a Pharisee.  The Pharisees were the strictest group within Judaism (see Acts 26:5), and probably considered themselves the most Jewish.

3:6 According to zeal, I persecuted the church, according to righteousness in the law, having become blameless.

The list is completed with two further advantages.  Paul proves his Jewishness by his zeal which is proved by his record of persecuting the church.  A famous example of zeal concerns the purity of the Jews.  In Numbers 25, Phinehas spears an Israelite man and a Midianite woman found cohabitating.  Paul probably persecuted the church for similar reasons, they were not Jewish enough.  He also proves his Jewishness by reviewing his record concerning the law.  As far as those things that separated Jews from Gentiles (the works of law = “in the law”), Paul had them all; in fact, Paul was blameless.

3:7 Yet what things were gains to me, these I have considered loss, on account of the Messiah. 

As mentioned above, the word ‘considers’ appears three times in 3:7-8 and harkens back to 2:6 where Jesus did not consider his equality with God a thing to be taken advantage of.  Paul also, will not take advantage of his privilege of being Jewish.  Also, 3:7-8 echo words of Jesus (see for example Mt. 16:25-26).  Paul considers his privilege loss because Israel failed to offer the obedience that Jesus succeeded in offering.

3:8 More than that, I consider everything as loss because of the surpassing because of the surpassing value of knowing the Messiah Jesus my Lord.  For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain the Messiah,

Paul emphasizes the loss of his previous position and amplifies the ‘on account of the Messiah’ from the previous verse with ‘knowing the Messiah Jesus my Lord.’  Probably what he means by ‘knowledge’ is akin to his ‘in the Messiah’ and means an intimate relationship that involves incorporation.  It is interesting to note some of the Old Testament contexts where knowing God or being known by God occur.  In a very important passage in Jeremiah, where the new covenant is discussed, knowing the Lord is on par with having the law written on the heart, implying that to know the Lord is to be faithful (Jer. 31:31-34).  In Amos 3:2, Israel ought to have been faithful because they were known by God.  In Hosea 6, the knowledge of God is coupled to ‘steadfast love’ (dsh), a near equivalent to ‘faithfulness.’

3:9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through the faithfulness of the Messiah, the righteousness of God based upon faithfulness.

When Paul says “his own righteousness’ he does not mean his own good deeds needed to earn salvation, but rather his standing as a member of Israel and her covenant with God.  The righteousness of the law is the ‘works of law’ that identify and separate as Jewish.  Paul thinks that the standing as a Jew is not adequate because it can be accompanied by unfaithfulness.  On the other hand, the righteousness of Jesus is precisely his faithfulness.  Again, this interpretation is bolstered by the repetition that would result with the final phrase ‘based upon [our] faithfulness’ if the pistiV in question was out faith/belief in Jesus.  On my reading, we have another instance of Romans 1:17.

3:10 I want to know the Messiah and the power of his resurrection and the sharing of his sufferings by becoming like him in his death,

The advantage of being incorporated with Jesus is to partake in the resurrection he enjoys.  ‘The righteous by faithfulness will live’ (Hab. 2:4)is nicely encapsulated here.  The ‘faithfulness’ is captured by the death and suffering of Jesus and the ‘will live’ is captured by the power of resurrection.  This verse points to the participation of the individual with Jesus’ faithfulness.  It is not that Jesus’ righteousness is imputed to the individual; it is that the individual who is conformed to Jesus.  This means that the individual must be faithful, which indicates that the last phrase in verse 3:9 refers to the individual’s faithfulness. 

3:11 if somehow I may attain the resurrection from the dead.

This verse completes the chiasm that began in verse 10:

Resurrection → suffering → death → resurrection

Two aspects of this verse are noteworthy.  First, it implies that the resurrection is for Paul a future event, that is, his eschatology is not merely realized.  Second, his wording is hypothetical and this is probably due to his humility.  He knows that God is judge and he hopes that he has not labored nor ran in vain.  Note the active voice of the verb ‘I may attain,’ at least some of the process depends upon Paul.

3:12 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Messiah Jesus has made me his own.

The first question is what has Paul yet to attain?  I claim that he has yet to attain the righteousness/faithfulness that leads to life (Hab. 2:4).  The language of the previous verse points in the same direction.  Paul wants to know Jesus, gain Jesus, and be found in Jesus in order to fulfill Habakkuk 2:4: the righteous by faithfulness (3:9) will live (3:11).  That Paul has yet to obtain and in fact pursues this righteousness, is strong evidence against the imputation of Jesus’ righteousness, which would seem to be an all-or-nothing affair and therefore rules out the need to strive.

Paul adds that he is not yet mature/perfect (teteleiwmai, compare Mt. 5:48).  In 1 Corinthians 13, where Paul expresses similar ideas as here, he refers to the eschatological completion (teleion, 13:10), in which case the English word “perfection” would nicely fit, but on the other hand, he compares it to the difference between a child and a man (13:11), in which case the English word “mature” would fit.  Interestingly, there Paul refers to knowing and being known (1 Cor. 13:12), as he does in this verse.

3:13 Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead,

Again, Paul claims he has yet to attain.  Paul probably says this as encouragement: if I have room to improve, then so do you.  Note the verbs ‘forgetting’ and ‘straining’ (probably a word borrowed from the athletic games) are activities Paul engages in and wants his audience to engage in them also.  Do not rest on your laurels Paul is saying, because the game is still on.

3:14 I press on toward the goal for the prize of the heavenly call of God in Messiah Jesus.

This verse is further evidence that what Paul has in mind concerning his goal is righteousness/faithfulness.  I think the clue to the meaning of ‘the heavenly call of God in Messiah Jesus’ is found in verse 3:16 where Paul says that the attainment of the prize is correlated with conduct.  The high call of God is a life that is ‘blameless, flawless, and faultless,’ and is so because it is incorporated with Messiah Jesus.

3:15 Let those of us who would be mature be of the same mind; and if you think differently about anything, this too God will reveal to you.

Paul is probably a bit ironic here, given what he just said in 3:12.  He probably means ‘if you are among “the perfect,” then you better think like this…’  If the Philippians do not think work is still necessary, Paul is confident that God will show-up their error.

3:16 Nevertheless, to what we have attained, by the same rule we are to follow.

As stated above, this verse clearly ties together whatever Paul is pursuing (“we have attained”) to faithfulness (“we are to follow”).

3:17 Be imitators together of [with?] me, beloved, and notice the ones thus walking, as you have us as an example.

‘Imitators,’ ‘walking’ and ‘example’ all have to do with faithfulness.  There is some question whether Paul wants the Philippians to imitate him or imitate him imitating Jesus.  Regardless, Paul is still asking the Philippians to imitate him.  This tells us much of how Paul views the Christian life.  He does not consider himself a “sinner” but someone worth imitating.  Again, the whole issue of imputation would be odd if the righteousness in question is an alien, imputed righteousness.

3:18 For many live as enemies of the cross of the Messiah; I have often told you of them, and now I tell you even with tears.

The “for” connects this verse with the previous one.  Paul’s walk should be imitated but the walk of his opponents should not be.  This is very revealing of the real issue Paul had with the Judaizers/Jews.  It was not that they were trying to earn their salvation with good works, it was that their work was bad.  Their behavior was as enemies of the cross because the cross represents obedience (2:8).

3:19 Their end is destruction, whose god is their belly, and their glory is in their shame; their minds are set on earthly things.

The eschatological end (teloV) of unfaithfulness is destruction (see Mt. 7:13).  The crux of the verse is to determine what Paul means by ‘their god is their belly’ and ‘their glory is in their shame.’  Paul probably has the Jewish food laws (belly) and the Jewish rite of circumcision (shame) in mind.  This would tie-in with verses 3:2-3.  Paul’s language could have a double meaning.  In Romans 16:18, the word ‘belly’ is used to describe people who do not serve Jesus but their own appetites.  This is contrasted with obedience (Romans 16:19).  The same logic could apply to shame; the double meaning in that case would be perverted sexual behavior.  Therefore, I think there is a hint of moral performance in Paul’s thought here in 3:18-19.  This would be further proof that “works of law” is something less than moral performance of the law per se.

3:20 Our citizenship is in the heavens, and it is from there that we are expecting a Savior, the Lord Jesus the Messiah.

The next two verses probably constitute a poem or hymn with many similarities to 2:6-11.  This verse is probably triggered by the ‘earthly’ things of the previous verse.  The first word “our” also contrasts with the “them” of 3:18-19.  Paul wants the Philippians to live as colonists of heaven.  Often colonies would spread the culture and way of life of the mother state.  It is not necessary to assume that when Christians die they go to heaven, they are still colonists.  I think that scripture is quite clear that our eschatological home is on a new earth—heaven comes to earth (see Rev. 21-22).  There is a huge disconnect between what scripture says on this issue and popular belief.  However, I think popular belief sometimes wreaks havoc on theology.  For example, it is this misguided belief that when we die we go to heaven that perpetuates the equally misguided belief in the rapture (1 Thess. 4:17).  I think the truth of the matter is that we meet Jesus in the air but we come back to earth! 

3:21 He will transform our body of humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.

Here are the similarities between 2:16 and 3:20-21:

1.       Conformity (3:21) = form (2:6, 7)

2.       Is (3:20) = being (2:6)

3.       Transform the likeness/transfigure (3:21) = likeness (2:7)

4.       Humiliation (3:21) = humbled (2:8)

5.       Subject all things (3:21) = every knee may might bend (2:10)

6.       Lord Jesus the Messiah (3:20) = Jesus the Messiah is Lord (2:11)

7.       Glory (3:21) = glory (2:11)

The movement in both hymns is from humility to exaltation, which is all the more reason that Paul uses both hymns to exhort his audience to faithfulness.  Paul’s language here echoes Psalm 8, which itself echoes Genesis 1:28.  Here again is Adam-theology.

EXHORTATIONS 4:1-9

4:1 So then, brothers and sisters, beloved and longed for, my joy and crown, thus stand firm in the Lord, beloved.

Paul begins his exhortations with a reminder how much he loves the Philippians.  The Philippians represent Paul’s success and therefore are his crown, a reward for a successful feat.  Paul then commands the Philippians to stand firm in the Lord.  Standing firm no doubt relates to the Philippians’ faithfulness, as it did in 1:27.  In the rest of the section (4:2-9), Paul will show what standing firm entails.

4:2-3 I appeal to Euodia and I appeal to Syntyche to think the same thing in the Lord.  Yes, I ask you, true yoke-fellow, assist them, who in the gospel contended alongside me with both Clement and the rest of my co-workers, whose names are in the Book of Life.

These two women were probably at odds and Paul wants them to be in harmony.  Paul calls on a person he refers to as ‘true yoke-fellow.’  It is not clear who this person is and perhaps the whole Philippian church is meant.  It is interesting that Paul uses the term “co-workers” to describe those alongside him.  This is a further clue that Paul is not against work.  He claims his co-workers are in the Book of Life, which means that for Paul, they are on track to be worthy of the kingdom of God.  Again, we get a glimpse of the importance of ‘life’ and its centrality to the gospel.  If the Book of Life is not a metaphor, and it probably is, I see no good reason why names cannot be subtracted or added at God’s good pleasure.

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

To stand firm in the Lord, it is essential to rejoice in the Lord.  The hope of being found in the Book of Life probably triggered this exhortation.

4:5 Let your magnanimity be known to all.  The Lord is near.

The word for magnanimity is related to reasonableness and ought to characterize the Christian life.  Paul then says the Lord is near, by which he could mean near spatially, and so one ought to be magnanimous because Jesus is near watching, or near temporally, to reward those who show magnanimity.

4:6 In nothing be anxious, but in everything by prayer and petition with thanksgiving let your requests be made known to God.

The exhortation not to be anxious echoes the teachings of Jesus (Mt. 6:25-34).  The answer to anxiety is trust in God via prayer.  However, Paul again echoes his injunction to rejoice in the Lord by reminding the Philippians to ask God in a spirit of thanksgiving.  When we give thanks to God, we take the focus off our need and on to God’s care and power,

4:7 and the peace of God surpassing all understanding, will guard your hearts and thoughts in Messiah Jesus.

The answer to anxiety is God’s peace.  However, Paul points out that God’s peace is dependent upon being ‘in Messiah.’

4:8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is anything worthy of praise, think about these things.

This verse is about thinking rightly and the next verse is about acting rightly.

4:9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

Christians must walk the talk.  Paul’s language is that God’s peace is dependent upon the Philippians’ actions.  Since the peace of God is dependent upon both right action and ‘in Messiah,’ this is evidence that faithfulness is related to being in Jesus, which goes some way in showing that Jesus’ mission was related to faithfulness.

GRATITUDE 4:10-20

4:10-15 I rejoice in the Lord greatly that now at last you have revived your concern for me; indeed, you were concerned for me, but had no opportunity to show it.  Not that I am referring to being in need; for I have learned to be content with whatever I have.  I know what it is to have little, and I know what it is to have plenty.  In any and all circumstances I have learned the secret of being well-fed and of going hungry, of having plenty and of being in need.  I can do all things through him who strengthens me.  In any case, it was kind of you to share my distress.

Paul thanks the Philippians for their help, but is insistent that even without the help he is fine, because God is his true help.

4:15-20 You Philippians indeed know that in the early days of the gospel, when I left Macedonia, no church shared with me in the matter of giving and receiving except you alone.  For even when I was in Thessalonica, you sent me help for my needs more than once.  Not that I seek the gift, but I seek the profit that accumulates to your account.  I have been paid in full and have more than enough; I am fully satisfied, now that I have received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.  And my God will satisfy every need of yours according to his riches in glory in Messiah Jesus.  To out God and Father be glory forever and ever, amen.

Paul again is grateful but also insistent of his independence from the Philippians.  It is very revealing that Paul uses commercial terms to describe the Philippians’ situation.  By their kindness, the Philippians are investing in their future.  This certainly sounds as if works matter.  Also, Paul uses sacrificial terms to describe the Philippians’ faithfulness.  This is an indication that Paul is capable of referring to Jesus’ faithfulness using sacrificial language.

CONCLUSION 4:21-23

4:21 Greet every saint in Messiah Jesus.  The friends who are with me greet you.

Note that the word Paul uses to describe the Philippians is “saint” (agion) and not “sinner;” one is a saint because they are “in Messiah Jesus.”

4:22 All the saints greet you, especially those of the emperor’s household.

Again, Paul uses the word “saint” and singles out those—perhaps Roman soldiers—who are in service of Rome.

4:23 The grace of the Lord Jesus the Messiah be with your spirit.

The grace of Jesus Paul has in mind is probably Jesus’ gift of obeying God by dying and raising from the dead.