HarperCollins Study Bible, page 524
6.8 Whether we are slaves or free preserves the distinction between the two groups more than Gal 3.28 does (cf. 1 Cor 7.22).
6.9 That God shows no partiality was a traditional affirmation; see Deut 10.17; 1 Chr 19.7; Acts 10.34; Rom 2.11; 10.12.
6.10–20 The document’s peroratio, or summary, passionate appeal such as a general might make before battle.
6.11 The exhortation to put on armor (see also v. 14) recalls the baptismal imagery of 4.24. To stand against, either to survive affliction and temptation (see 6.13) or to be found acceptable at the last judgment (see Rom 14.4; 1 Cor 10.12; Rev 6.17; see also Col 4.12).
6.12 The term translated struggle describes a wrestler’s or soldier’s close-quarter grappling. Blood and flesh, a Semitic phrase meaning human beings (see Mt 16.17). On rulers, authorities, and powers, see 1.21. The cosmic scope of the contention is foreshadowed in 1.20–21; 3.10; 4.9–10.
6.13–17 On identification of the armor of God, see Isa 11.5; 49.2; 59.17; Hos 6.5; Wis 5.17–20; 2 Cor 6.7; 1 Thess 5.8. The imagery is also found in the Dead Sea Scrolls War Scroll (1QM) and the writings of Hellenistic moral philosophers.
6.15 The gospel of peace. See Isa 52.7.
6.16 Evil one, the devil; see v. 11.
6.19 Mystery of the gospel. See 1.9.
6.20 Chains, a reminder of Paul’s imprisonment (see 3.1).
6.21–22 Commendation of Tychicus (see Col 4.7–9).
6.23–24 Peace wish and final benediction.
The Letter of Paul to the PHILIPPIANS
1 | 2 | 3 | 4 |
PAUL WROTE PHILIPPIANS to Christians in the city of Philippi, a Roman colony in the province of Macedonia. According to Acts 16.11–40, Paul, along with Timothy, Silas, and others, had visited this city some years before (ca. 50 CE) during his second missionary journey and founded a church there, Paul’s first on European soil, whose members were predominantly gentile and whom Paul regarded with a special affection and deep longing (1.8; 2.19, 24).
Place and Date
PAUL WRITES THAT HE IS IN PRISON (1.7, 13–14, 17), but he does not say where. Imprisonment was not infrequent for Paul. He boasts vaguely of numerous imprisonments (2 Cor 11.23), but gives no locations. The author of 1 Clement is more specific in claiming seven imprisonments for Paul (5.6), but again gives no locations. Acts identifies three: a brief one at Philippi at the founding of the church (Acts 16.23–40), another lasting two years at Caesarea (23.23–26.32) ca. 58–60 CE, and a third lasting at least two years at Rome (28.16–31) ca. 60–62. Traditionally, it has been assumed that Paul wrote this Letter from Rome, an assumption based on his references to the “imperial guard” (1.13) and the “emperor’s household” (4.22).
These references, however, do not necessarily point to Rome (see notes on 1.13; 4.22). Scholars have thus proposed alternate sites, especially Caesarea and Ephesus. Ephesus has become an attractive option to scholars today, given the perils and even a death sentence that Paul faced in that city (2 Cor 1.8–9; Acts 19.23–41), not to mention his fighting with beasts there as well (1 Cor 15.32). Still, none of these sites is without problems. Consequently, it is prudent to keep the question of place open. Accordingly, the date for Philippians is either the mid-50s (if Ephesus), the late 50s (if Caesarea), or the early 60s (if Rome).
Occasion and Content
ALTHOUGH THE LOCATION OF PAUL’S IMPRISONMENT is difficult to identify, the role of that imprisonment in the Letter is not, for it determines the Letter’s occasion and content. Paul is in prison, a circumstance that had become known to the Philippian Christians. They have responded by praying for his release (1.19) and then by sending one of their own, Epaphroditus, with gifts to supply his needs (2.25; 4.18). The Philippians have also learned that Epaphroditus, on delivering the gifts, had become seriously ill (2.26–27). Upon his recovery (2.28–29) Paul deems it necessary to send him back (2.25) along with the letter we know as Philippians.
Paul obviously needs to thank the Philippians for their concern and help, but aside from some brief acknowledgments (1.5; 2.25) he does not get around to doing so until late in the Letter (4.10–20). More pressing, it seems, is his concern, expressed at the start of the Letter, that the Philippians need to distinguish things that truly matter from those that do not (1.10). Paul’s imprisonment, serious as it is, belongs to the latter category and should not cause the Philippians undue concern. Accordingly, Paul writes to console them by emphasizing his joy in this circumstance, for what truly matters is in fact going well: the gospel is advancing in spite of, or because of, his imprisonment (1.12–18); his special partnership with the Philippians is continuing (1.5; 4.15–18); Epaphroditus has recovered from his illness (2.28–29); and the coming day of Christ promises that the Philippians, should they live a life worthy of the gospel, will be saved (1.28; 2.12; 3.20) and he will receive a crown for his work (4.1).
Since these matters are going well, Paul is joyful and calls on the Philippians to rejoice with him. Indeed, “joy” is the principal theme of the Letter, occurring sixteen times: the word “joy” five times (1.4, 25; 2.2, 29; 4.1) and the verbs “rejoice” and “be glad” eleven (once in 2.28; 3.1; 4.10; and twice in 1.18; 2.17, 18; 4.4). A subsidiary theme of disappointment and worry, however, is also evident. Paul is disappointed at dissension among the Philippians (2.2–4; 4.2–3) and worried about certain people he calls “dogs,” “evil workers,” and “enemies of the cross of Christ” (3.2, 18). They espouse a righteousness based on law, especially on circumcision (3.2–3, 7–11, 19), which differs from his own view of righteousness based on Christ’s crucifixion and resurrection (1.11; 2.6–11; 3.3, 9–11). Consequently, to the general exhortation to the Philippians to rejoice and live lives worthy of the gospel (1.27; see also 1.10; 2.3–5, 12, 15; 4.4–8), Paul adds that they should beware of these people (3.2), obey and imitate him (2.12; 3.17; 4.9), maintain unity (1.27; 2.2; 3.15; 4.2), and stand firm in the Lord (4.1). [RONALD F. HOCK]
Philippians 1
Salutation
1Paul and Timothy, servantsa of Christ Jesus,
To all the saints in Christ Jesus who are in Philippi, with the bishopsb and deacons:c
2Grace to you and peace from God our Father and the Lord Jesus Christ.
Paul’s Prayer for the Philippians
3I thank my God every time I remember you, 4constantly praying with joy in every one of my prayers for all of you, 5because of your sharing in the gospel from the first day until now. 6I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. 7It is right for me to think this way about all of you, because you hold me in your heart,d for all of you share in God’s gracee with me, both in my imprisonment and in the defense and confirmation of the gospel. 8For God is my witness, how I long for all of you with the compassion of Christ Jesus. 9And this is my prayer, that your love may overflow more and more with knowledge and full insight 10to help you to determine what is best, so that in the day of Christ you may be pure and blameless, 11having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God.
Paul’s Present Circumstances
12I want you to know, beloved,f that what has happened to me has actually helped to spread the gospel, 13so that it has become known throughout the whole imperial guardg and to everyone else that my imprisonment is for Christ; 14and most of the brothers and sisters,h having been made confident in the Lord by my imprisonment, dare to speak the wordi with greater boldness and without fear.
15Some proclaim Christ from envy and rivalry, but others from goodwill. 16These proclaim Christ out of love, knowing that I have been put here for the defense of the gospel; 17the others proclaim Christ out of selfish ambition, not sincerely but intending to increase my suffering in my imprisonment. 18What does it matter? Just this, that Christ is proclaimed in every way, whether out of false motives or true; and in that I rejoice.
Yes, and I will continue to rejoice, 19for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance. 20It 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, Christ will be exalted now as always in my body, whether by life or by death. 21For to me, living is Christ and dying is gain. 22If I am to live in the flesh, that means fruitful labor for me; and I do not know which I prefer. 23I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; 24but to remain in the flesh is more necessary for you. 25Since I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in faith, 26so that I may share abundantly in your boasting in Christ Jesus when I come to you again.
27Only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, 28and are in no way intimidated by your opponents. For them this is evidence of their destruction, but of your salvation. And this is God’s doing. 29For he has graciously granted you the privilege not only of believing in Christ, but of suffering for him as well—30since you are having the same struggle that you saw I had and now hear that I still have.
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a Gk slaves
b Or overseers
c Or overseers and helpers
d Or because I hold you in my heart
e Gk in grace
f Gk brothers
g Gk whole praetorium
h Gk brothers
i Other ancient authorities read word of God
1.1–2 Naming the sender(s) and recipient(s) at the beginning is typical of Paul’s Letters and of ancient letters generally.
1.1 Timothy is co-sender of this Letter, as also of 2 Corinthians, 1 Thessalonians, and Philemon. Paul’s characterization of himself and Timothy as servants (lit. “slaves”) of Christ (see also 2.22) reflects his emphasis on Christ’s lordship (see notes on 2.10; 2.11). Philippi, originally named for the Macedonian king Philip II, the father of Alexander the Great, was a Roman military colony whose official name was Colonia Augusta Julia Philippensis. It lay about ten miles inland from the port city of Neapolis on the major Roman road, the Via Egnatia, which crossed the Greek mainland from the Aegean Sea to the Adriatic, and was thoroughly Roman, given the presence of retired Roman soldiers and Roman civic institutions, including the imperial cult. The precise meaning of bishops and deacons cannot be determined; they were leaders of the Philippian church.
1.3–11 After the salutation Paul typically expresses his gratitude for the conduct of the recipients; here he is grateful for the support of all the Philippians—note the emphatic repetition of the word all in vv. 4, 7 (twice), 8.
1.4 With joy, the first of many expressions of joy and rejoicing, which introduces the consolatory aim of the Letter (see Introduction).
1.5 Sharing in the gospel. The partnership between Paul and the Philippians involved several gifts from them in support of his missionary work, both previously and now that he is in prison (see 4.15–18).
1.6 The day of Jesus Christ (see also v. 10; 2.16). Paul expects Christ’s return to save believers from God’s wrathful judgment (see also Rom 2.5, 15–16; 1 Cor 1.8; 2 Cor 1.14; 1 Thess 1.10).
1.10 What is best, an inadequate rendering of ta diapheronta, a Stoic notion that means “the things that matter” (see Introduction).
1.11 Righteousness…Jesus Christ. See note on 3.9.
1.12–18 Despite his imprisonment and the questionable motives of some other Christian missionaries, Paul is joyful because the cause of Christ is advancing.
1.13 Imperial guard renders the Greek praitorion (from the Latin praetorium; see text note g on p. 1992) as if Paul were in Rome. The word, however, can also refer to any provincial governor’s residence (as in Acts 23.35) and thus does not necessarily identify the place of Paul’s imprisonment (see Introduction; note on 4.22).
1.19–26 Paul turns from his general circumstances to his upcoming trial.
1.19 This will turn out for my deliverance, a quotation from Job 13.16. Deliverance (lit. “salvation”), probably only Paul’s acquittal and release from prison, not his eternal salvation.
1.20 Put to shame, i.e., be forced to deny Christ. Whether by life or by death leads to vv. 21–26, in which Paul ponders his own death using concepts deriving from ancient discussions of suicide.
1.21 Living is Christ, a difficult expression probably meaning that Paul has no life apart from his obligations to Christ (see also 2 Cor 4.11; Gal 2.20). Dying is gain, by contrast, is quite clear; it is a virtual refrain in ancient discussions of suicide. Death is a gain over a life of trouble and affliction, as Paul’s was at this time owing to imprisonment (v. 17), struggles (v. 30), sorrows (2.27), hunger, and privation (4.12).
1.22 Prefer, more likely “choose,” for it is clear what Paul prefers, even he does not know what he will choose.
1.23 On Paul’s desire…to…be with Christ, see 2 Cor 5.1–9.
1.24 The appeal to what is necessary is often found in Stoic discussions of suicide.
1.27–30 Paul turns from his situation to that of the Philippians with an exhortation to live a life worthy of the gospel.
1.27 Live your life, a bland rendering of a word that comes from the political arena and means “live as citizens,” perhaps even “engage in politics” (see also 3.20); this connotation would not have been lost on the Philippians, some of whom, by residing in a Roman colony, would have possessed Roman citizenship.
1.27–28 Paul presents the communal life of the Philippian Christians in military terms, assuming the role of a general and speaking of their standing firm in the line of battle, striving (better “fighting”) side by side, in no way intimidated (better “terrified” or “spooked,” as a horse might be in the din of battle) by their opponents (better “by those arrayed opposite them”). Military language is appropriate when writing to Christians in a military colony like Philippi, but Paul uses such language rather frequently (see Rom 12.21; 13.12; 1 Cor 15.57–58; 16.13; 2 Cor 2.14; 10.3–6; 1 Thess 5.8).
Philippians 2
Imitating Christ’s Humility
1If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4Let each of you look not to your own interests, but to the interests of others. 5Let the same mind be in you that wasa in Christ Jesus,
6who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
7but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
8he humbled himself
and became obedient to the point of death—
even death on a cross.
9Therefore God also highly exalted him
and gave him the name
that is above every name,
10so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
11and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.
Shining as Lights in the World
12Therefore, 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; 13for it is God who is at work in you, enabling you both to will and to work for his good pleasure.
14Do all things without murmuring and arguing, 15so that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, in which you shine like stars in the world. 16It is by your holding fast to the word of life that I can boast on the day of Christ that I did not run in vain or labor in vain. 17But even if I am being poured out as a libation over the sacrifice and the offering of your faith, I am glad and rejoice with all of you—18and in the same way you also must be glad and rejoice with me.
Timothy and Epaphroditus
19I hope in the Lord Jesus to send Timothy to you soon, so that I may be cheered by news of you. 20I have no one like him who will be genuinely concerned for your welfare. 21All of them are seeking their own interests, not those of Jesus Christ. 22But Timothy’sb worth you know, how like a son with a father he has served with me in the work of the gospel. 23I hope therefore to send him as soon as I see how things go with me; 24and I trust in the Lord that I will also come soon.
25Still, I think it necessary to send to you Epaphroditus—my brother and co-worker and fellow soldier, your messengerc and minister to my need; 26for he has been longing ford all of you, and has been distressed because you heard that he was ill. 27He 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. 28I am the more eager to send him, therefore, in order that you may rejoice at seeing him again, and that I may be less anxious. 29Welcome him then in the Lord with all joy, and honor such people, 30because he came close to death for the work of Christ,e risking his life to make up for those services that you could not give me.
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a Or that you have
b Gk his
c Gk apostle
d Other ancient authorities read longing to see
