NOTES ON PHILIPPIANS

      The epistle to the church at Philippi, like the other "prison epistles" was written during Paul's first imprisonment at Rome, between A.D. 61 and 63, but most believe Philippians was written somewhat later than the others.  Philippi was located in Macedonia (northern Greece) and had a large Roman element.  Though Paul encountered persecution at first (Acts 16:19-26), the church he established at Philippi was a very faithful church which gave him considerable help and comfort throughout his career.  The Philippians were practical and receptive.  They were not hindered in their response to Paul's preaching by idolatry (as a Corinth and Ephesus) or philosophy (as at Athens and Colosse).

      Paul visited Philippi during his second missionary journey (A.D. 50-53).  While he was at Troas, after having preached in Asia Minor (mainly in the Roman province of Galatia), Paul received a vision instructing him to go into Macedonia and preach the gospel.  When Paul reached Macedonia, he went to Philippi.  Since there was no synagogue, Paul began his preaching at a prayer meeting by a river side.  This resulted in the conversion of Lydia and her household (Acts 16:1-15).  Paul and Silas were arrested while in Philippi.  Their miraculous release from prison caused a Philippian jailer and his household to be converted (Acts 16:18-40).  Philippi was the first European city in which the gospel was preached.

      The church at Philippi supplied Paul with funds at various times during his missionary efforts (II Cor. 11:9, Phil. 4:15-17).  Paul visited Philippi at least once (Acts 20:6) and perhaps twice (Acts 20:1, 2) on his third missionary journey (A.D. 54-58).  During this journey, Paul was collecting alms for the saints at Jerusalem.  The Macedonians contributed liberally to this effort.  Luke had apparently remained in Philippi during  the period between Paul's first departure (Acts 16:40) and his  return (Acts 20:6).  This is inferred because Luke, in writing Acts, does not use the pronoun "we" in that section of the book.

      After his third missionary journey, Paul was imprisoned in Rome (A.D. 61-63).  When the church at Philippi learned of this, they sent one of their members, Epaphroditus, to Rome with some gifts for Paul (Phil. 4:10, 14, 18).  While in Rome, Epaphroditus became seriously ill (Phil. 2:26, 27).  When he recovered, he carried Paul's letter of thanks to the church at Philippi.  Paul was hopeful that he would soon be released and visit Philippi again (Phil. 1:25, 26, 2:24).  That this happened is probable, because Paul visited Macedonia after being released from his first Roman imprisonment (I Tim. 1:3).

 I.  Salutation:  1:1-2

A.  Since Paul is not writing a doctrinal letter to a disturbed church with false teachers, but rather a friendly and joyful letter to a church that respects and helps him, he does not assert his authority as an apostle.  He rather calls himself a bond servant.

B.  He writes to the saints, bishops, and deacons.

1.  Saints:  Means sanctified or set apart for God's use.

2.  Bishops:  Means overseer.  The elders of Acts 20:17 are called bishops and told to feed or shepherd the flock (20:28).  I Pet. 5:1-4 also uses the words to refer to the same group of men.  The Greek word for shepherd is translated by the Latin word "pastor" in Eph. 4:11.

a.  The qualifications for these men are given in I Tim. 3:1-7; Titus 1:5-9.

b.  A plurality of elders, bishops, or shepherds were appointed to serve in every city and every congregation (Acts 14:23; Titus 1:5) and were the overseers of that one flock (Acts 20:28).

3.  Deacons:  Means servant.  These men were appointed to serve the congregation (Acts 6) and also had to possess certain qualifications (I Tim. 3:8-13).

II.  THANKSGIVING AND PRAYER:  VV. 3-11

A.  Paul thanks God each time he remembers the Philippians and his prayer is always with joy.  vv. 1-2

B.  Reasons for this thanksgiving with joy:

1.  Because of their fellowship in the furtherance of the gospel from the first day until now.

a.  Fellowship:  (koinonia) "fellowship, association, community, communion, joint participation." Thayer

(1) The Philippian church began helping Paul financially from the first of its existence (4:15).  The first day would naturally refer to the beginning of the gospel in Macedonia as it does in 4:15.

(2) In addition to helping financially, they were also partakers with him in his bonds and the defense and confirmation of the gospel. v. 4

(a) Defense:  (apologia) "verbal defense; speech in defense." Thayer

(b) Confirmation:  (bebaiosei) "Confirmation" Thayer "To make firm or firmer; establish; strengthen; as in a habit, in faith, etc." Webster

2.  Paul's deep concern for the Philippians v. 8

a.  "For God is my witness"

(1) Witness:  (martus)  "One who is mindful, heed, memor, a witness." Thayer

(2) Only God could know his heart.

b.  "in the tender mercies"  (splagxnois) "bowels, intestines." Thayer

(1) "He is so united with Christ that he feels with the heart of Christ, he loves with the love of Christ." Pul. Com. p. 3

C.  Paul's prayer for the Philippians  vv. 9-11

1.  That their love might abound in all knowledge and discernment.

a.  Knowledge:  It means full and complete knowledge.

b.  Discernment:  "Literally, sense" Pulpit Comm. p. 3.  "Perception; cognition, discernment." Thayer

(1) "That delicate tact and instinct, which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong." Pul. Comm.

2.  Reason for knowledge and discernment.

a.  That ye may approve the things that are excellent.

(1) This clause is literally "that ye may prove the things differing."

(2) Approve: (dokimazein) "to test; examine, prove, scrutinize."

(3) "The things that are excellent" (diatheronta) "to bear or carry through; to carry different ways." Thayer

b.  "That ye may be sincere and void of offence unto the day of Christ."

(1) Sincere:  (eilekrineis) "pure; unsultred; sincere" Thayer

(a) The word is derived from sun and judge and literally means judged in the full light of the sun.  Comp. Jn. 3:21

(2) Offence:  (aproskopia) "having nothing for one to strike against; not causing to stumble.  Not leading other into sin by one's mode of life; blameless." Thayer

(a) This word can be used either as active or passive.  It is condemned in both senses.  The following clause tells how to be void of offence.

D.  "being filled with the fruits of righteousness....."

1.  If this is true, then one will be free of offence.

III.  PAUL'S CONDITION AT ROME:  1:12-30

A.  The progress of the gospel during his imprisonment.  vv. 12-18

1.  vv. 12-13:  The fact that Paul was different from other prisoners soon became evident to all.  His bonds or imprisonment was because of his relationship to Christ rather than because of some dishonest or immoral thing he had done.  The court trials would make this known as well as the guards who were constantly guarding him.  His imprisonment because of Christ was known by all the guard and also to all the rest, namely, all the rest in Rome.

2.  v. 14:  Courage, like other attitudes, is contagious and soon the Christians in Rome were preaching more abundantly because of Paul's imprisonment.  (Note:  When Paul entered rome he took courage from them, Acts 28:15.  Now they take courage from him.)

a.  Confident:  (pepoithotas) "to persuade; to cause belief in a thing." Thayer

b.  Bold: (tolman) "to dare, not to dread or shun through fear; to be bold; bear one's self boldly; deal boldly." Thayer

c.  Fear: (aphobos) "with fear, boldly." Thayer

3.  vv. 15-18:  Paul's enemies in addition to his friends were preaching.

a.  Most of the brethren were Paul's friends (v. 14) but he did have some who opposed him (3:1).  Those who opposed him evidently rejoiced to see him in prison; because, if Paul were free, he would certainly ruin their position of leadership in the church at Rome.  They were preaching Christ but for the wrong purpose.

b.  Envy:  (phthonon) "envy, for envy" Thayer "envy, is the feeling of displeasure produced by witnessing or hearing the advantage of property of others." Vine p. 37

c.  Strife:  (erin) "Contention, strife, wrangling." Thayer

(1) Strife is a work of the flesh. Gal. 5:20; Rom. 2:8

d.  Faction:  (eritheis) "a courting distinction, a desire to put one's self forward, a partisan and factious spirit which does not disdain low arts; partisanship; factiousness."

e.  Pretense:  (prophasei) "a pretext; cloak of covetousness." Thayer

4.  vv. 19-26:  Paul's desire and expectation with reference to his life.

a.  It is difficult to determine if the "salvation" Paul mentions is v. 19 is referring to his freedom from prison or spiritual salvation.

b.  Paul's desire is to make great (magnify) Christ in life and death.  He preferred to die and be with Christ but was confident that he would live yet longer because he was still confident that he would live yet longer because he was still needed for the progress and advancement of the churches.

5.  vv. 27-30:  Exhortation to Philippians.

a.  Striving:  (sunathlountes) "to strive at the same time with another; to help, assist." Thayer

b.  Affrighted:  (pturomenoi) "to frighten; affright" Thayer

c.  Adversaries:  (antikeimenon) "to be set over against; lie opposite to; to oppose, be adverse to; withstand." Thayer

d.  Evident token:  (endeixis) "to show one's self in something; show something in one's self; to show, demonstrate, prove." Thayer

e.  Perdition:  (apoleias) destruction

f.  Suffer:  (paschein) "to be afflicted; to feel, have a sensible experience; to under go." Thayer

V.  PROPER CONDUCT FOR CHRISTIANS:  2:1-18

A.  Example of Christ 1-11

1.  Paul's plea for unity to the Philippians 1-4

a.  Paul is not implying that there is any doubt that there is comfort in Christ, consolation in love, etc.  He is basing his pleas for unity on the fact that these things are true.  Since we have these things, we should serve each other in lowliness of mind and be of one soul and one mind.

b.  Exhortation:  (paraklesis) "to call to one's side; call for; summon." Thayer ...encouragement, comfort

c.  Consolation:  (paramuthion) "to speak to; address; to calm and console, to encourage."  Thayer

d.  Tender Mercies:  "bowels, intestines, tender mercies, affections" Thayer

e.  Compassions:  "compassive pity; mercy; a heart of compassion." Thayer

f.  One accord:  one soul

g.  Faction:  "electioneering or intriguing for office.  A courting distinction; a desire to put one's self forward." Thayer

h.  Vainglory:  "vain glory, groundless self esteem, empty pride" Thayer

i.  Lowliness of mind:  "humble minded, having a modest opinion of one's self." Thayer

j.  Better:  "to have or hold over one to stand out, rise above, overtop." Thayer

2.  Example of Christ - vv. 5-11

a.  This passage takes Jesus from the heights of heaven to the depths of the grave on earth, then returns him back to his supreme place in heaven once again.

b.  "Who existing" - "to begin below, to make a beginning, to begin." Thayer

(1) The above definition is the primary meaning, thus many think when the verb is used to mean "exist" or "to be" it necessarily has the idea of original existence.  The R.V. thus puts "originally" in the margin.  I Cor. 11:7 would make the "original" idea doubtful since it is used with reference to man.  "Existing" would express the meaning very well.

c.  "in the form of God"

(1) Form:  "the form by which a person or thing strikes the vision, the external appearance." Thayer

(a) Most scholars agree that there is a difference between the words "form" and "fashion" used in this passage.  Form has more of the inner abiding qualities while fashion expresses the outward appearance.

(b) "The distinction between them comes out very clearly in the compound verbs (metaskamatizoin) and (metamorfoun).  Thus if I were to change a Dutch garden into an Italian, this would be (metasxematismos): but if I were to transform a garden into something wholly different, as into a city this could be (metamorphosis)."  Trench, Syn. of N.T. p. 263.

(c) Satan can (metaskamatizoin) (change his fashion) himself into an angel of light (2 Cor. 11:14).  He changes his outward appearance, not his inward real abiding form.

(d) "Do not fall in," says the Apostle, "with the fleeting fashions of the world, nor be yourselves fashioned to them, but undergo a deep abiding change by the renewing of your mind, such as the Spirit of God alone can work in you. (cf. II Cor. 3:18)." See Rom. 12:2 Trench, p. 264.

(e) After his resurrection, Jesus appeared in another form Mk. 16:12; and was transformed on the mountain, Mt. 17:2; Mk. 9:2.

(f) "Contrast too in English "deformed" and "disfigured".  A hunch back is "deformed," and a man that has been beaten about the face may be "disfigured"; the deformity is bound up in the very existence of the one; the disfigurement of the other may in a few days have quite passed away.  In transformed and transfigured it is easy to recognize the same distinction."  Trench, p. 266

(2) Jesus emptied Himself of being in the form of God and became in the form of a slave.

(a) "Observe, He was originally in the form of God; He took the form of a slave.  the God head was His by right, the manhood by His own voluntary act:  both are equally real; He is perfect God and perfect man." Pulpit Comm. p. 60.

(b) He was the slave of God not man.  He said to God, "Not as I will, but as thou wilt."  Mt. 26:39.  He was the servant of man, Mt. 20:27-28.

(c) Emptied:  "to empty, make empty, to make void, deprive of force; render vain, useless; of no effect."  Thayer

1.  "Not indeed, of the Godhead which could not be, but of its manifestation, its glory." Pulpit Comm. p. 60.

d.  "Counted not the being on an equality with God a thing to be grasped." "Thought it not robbery to be equal with God."

(1) Does it mean (1) He thought it not robbery to be equal with God or (2) He didn't count this equality a prize to be grasped or held on to?

(a) The conjunction but implies the two sentences are opposed to each other, that is the meaning o this is opposite the one following, namely, "emptied himself."  It appears that He didn't try to hold on to this equality but voluntarily emptied Himself of it.

e.  "being made in the likeness of men; and being found in fashion as a man."

(1) Likeness:  "prop. that which has been made after the likeness of something, hence a. a figure, image, likeness, representation:  b. likeness i.e. resemblance." Thayer (Thayer gives image as a syn.)

(2) Fashion:  See above in def. of "form."  Fashion is contrasted with form.

f.  "He humbled Himself, becoming obedient even unto death, yea the death of the cross."

g.  "death of the cross."

(1) "No ordinary death, but of all forms of death the most torturing, the most full of shame--a death reserved by the Romans for slaves, a death accursed in the eyes of the Jews. (Deut. 21:23)" Pulpit Comm. p. 61.

h.  "wherefore also God highly exalted Him, and have unto Him the name which is above every name."

(1) Whereas Christ "emptied" Himself, God "exalted" Him.

(a) Exalted:  "to exalt to the highest rank and power, raise to supreme majesty." Thayer

(2) What is the "name"?

(a) Various arguments are given in behalf of (1) Jesus (2) Lord (3) God.

(b) The next verse seems to answer that it is Jesus, which means Saviour of the people.

(c) Compare Eph. 1:21.

i.  "that in the name of Jesus...to the glory of God the Father."

(1) Every tongue and knee of (1) heavenly begins (2) earthly beings (3) under the earth beings should bow before Jesus and confess that Jesus Christ is Lord.  The gender of the beings in Masc. and not Neut. showing that they are beings and not things.

(a) Some thing this refers to prayers offered in the Name of Jesus and worship paid to him by both animate and inanimate objects.  (See Pulpit Comm. p. 61).

(b) Others understand heavenly beings to refer to angels.  Earthly beings to humans.  Under the earth beings to demons and spirits of lost angels (II Pet. 2:4) and lost men (Lk. 16:23).  This view would place the confession at the judgment day.  There will be no atheists, infidels, or unbelievers in hell!!!

(c) The confession will be made for the purpose of the glory and vindication of God.

3.  A Christian's Life in a Wicked World.  vv. 12-18

a.  v. 12:  - Because of this example of Christ, Paul exhorts them to continue to obey at all times whether he is present or absent.  He states they have done it in the past and urges them to continue to "work out their own salvation with fear and trembling."

(1) To work out their own salvation is to comply with God's laws as Peter also urged in Acts 2:40.

(2) They are to work with fear and trembling.  We are not only to reverence and fear God (Heb. 10:31; 12:28-29), but also to tremble at His word (Isa. 66:2).

These words are only used in three other places in the N.T. (I Cor. 2:3; II Cor. 7:15; Eph. 6:5) and each time it is with reference to heeding God's word.  It is a fearful thing not to obey or fall short (I Cor. 10:12; Heb. 2:103).

b.  v. 13:  "for it is God..."

(1) "When a man with reverence and awe does the will of God, it is God in and through him working to will and to do after his good pleasure.  Just as when the son follows implicitly the directions of the father in doing the work the father commits to him, it is really the father through the son doing his own work according to his own will; the father is working through the son.  When man gives himself up to God to walk as God directs, God works through him to do his own good pleasure.  If man refuses the obedience, God may overrule his rebellion to accomplish his purpose; but he does not work in or through him or bless him."  Lipscomb, p. 186.

(2) Comp. Eph. 1:19; 3:20.

c.  "Do all things without murmuring and questionings."

(1) Murmuring:  "a murmur, murmuring, muttering." Thayer

(a) This murmuring is the same as the O.T. characters did in the wilderness. I Cor. 10:10.

(2) Questionings:  "the thinking of a man deliberating with himself; a thought; inward reasoning." Thayer

(a) This word is elsewhere translated (1) questions (2) doubtings (3) evil thoughts.  (Mt. 15:19; Mk. 7:21; Lk. 2:35; 5:22; 5:8; 9:46-47; 24:38; Rom. 1:21; 14:1; I Cor. 3:20; I Tim. 2:8; Jas. 2:4).

(b) Submission to God's will is to be without inward doubt and outward complaining or murmuring.

d.  vv. 15-16: - "that ye may be...neither labor in vain."

(1) Blameless:  "blameless, deserving no censure; free from fault or defect." Thayer

(2) Harmless:  "unmixed, pure, without admixture of evil, free from guile, innocent, simple." Thayer

(3) Without blemish:  "without blemish, faultless, unblamable." Thayer

(4) Crooked:  "Crooked, curved."  Thayer