1:6 He…will complete it. The Gr. verb translated “has begun” is used only here and in Gal. 3:3—both times in reference to salvation itself. When God begins a work of salvation in a person, He finishes and perfects that work. Thus the verb “will complete” points to the eternal security of the Christian (see notes on John 6:40, 44; Rom. 5:10; 8:29–39; Eph. 1:13, 14; Heb. 7:25; 12:2). day of Jesus Christ. This phrase is not to be confused with the “Day of the Lord” (see Introduction to Joel: Historical and Theological Themes), which describes final divine judgment and wrath (cf. Is. 13:9; Joel 1:15; 2:11; 1 Thess. 5:2; 2 Pet. 3:10). “Day of Jesus Christ” is also called the “Day of Christ” (v. 10; 2:16) and the “Day of our Lord Jesus Christ” (1 Cor. 1:8), which looks to the final salvation, reward, and glorification of believers. Cf. 1 Cor. 3:10–15; 4:5; 2 Cor. 5:9, 10.
1:7 heart. A common biblical word used to describe the center of thought and feeling (cf. Prov. 4:23). defense and confirmation. Two judicial terms referring either to the first phase of Paul’s trial in Rome in which he defended his gospel ministry or in a general sense to his continual defense of the faith, which was the heart of his ministry. partakers with me of grace. See notes on v. 5. During his imprisonment, the Philippians sent Paul money and Epaphroditus’ services to support the apostle, thus sharing in God’s gracious blessing on his ministry (cf. 2:30).
1:8 affection. The word lit. refers to the internal organs, which are the part of the body that reacts to intense emotion. It became the strongest Gr. word to express compassionate love—a love that involves one’s entire being.
1:9 in knowledge. This is from the Gr. word that describes genuine, full, or advanced knowledge. Biblical love is not an empty sentimentalism but is anchored deeply in the truth of Scripture and regulated by it (cf. Eph. 5:2, 3; 1 Pet. 1:22). discernment. The Eng. word “aesthetic” comes from this Gr. word, which speaks of moral perception, insight, and the practical application of knowledge. Love is not blind, but perceptive, and it carefully scrutinizes to distinguish between right and wrong. See note on 1 Thess. 5:21, 22.
1:10 approve the…excellent. “Approve” in classical Gr. described the assaying of metals or the testing of money for authenticity (cf. Luke 12:56; 14:19). “Excellent” means “to differ.” Believers need the ability to distinguish those things that are truly important so they can establish the right priorities. sincere and without offense. “Sincere” means “genuine,” and may have originally meant “tested by sunlight.” In the ancient world, dishonest pottery dealers filled cracks in their inferior products with wax before glazing and painting them, making worthless pots difficult to distinguish from expensive ones. The only way to avoid being defrauded was to hold the pot to the sun, making the wax-filled cracks obvious. Dealers marked their fine pottery that could withstand “sun testing” as sine cera—”without wax.” “Without offense” can be translated “blameless,” referring to relational integrity. Christians are to live lives of true integrity that do not cause others to sin (see notes on Rom. 12:9; 1 Cor. 10:31, 32; 2 Cor. 1:12; cf. Rom. 14; 1 Cor. 8). the day of Christ. See note on v. 6.
1:11 fruits of righteousness. This is better translated, “the fruit righteousness produces” (see note on Rom. 1:13; cf. Prov. 11:30; Amos 6:12; James 3:17, 18). which are by Jesus Christ. See John 15:1–5; Eph. 2:10. This speaks of the salvation transformation provided by our Lord and His ongoing work of power through His Spirit in us. to the glory and praise of God. See John 15:8; Eph. 1:12–14; 3:20, 21. The ultimate end of all Paul’s prayers was that God be glorified.
1:12 things which happened to me. Paul’s difficult circumstances, namely, his journey to Rome and imprisonment there (see Introduction: Background and Setting; Acts 21–28). for the furtherance. Better translated, “for the progress,” which refers to the forward movement of something—often of armies—in spite of obstacles, dangers, and distractions. Paul’s imprisonment proved to be no hindrance to spreading the message of salvation (cf. Acts 28:30, 31). Actually, it created new opportunities (see note on 4:22).
1:13 evident…chains are in Christ. People around him recognized that Paul was no criminal, but had become a prisoner because of preaching Jesus Christ and the gospel (cf. Eph. 6:20). whole palace guard. The Gr. word for “palace,” often simply used in its transliterated form “praetorion,” can denote either a special building (e.g., a commander’s headquarters, the emperor’s palace) or the group of men in the Imperial guard. Because Paul was in a private house in Rome, “palace guard” probably refers to the members of the Imperial guard who guarded Paul day and night. Cf. Acts 28:16. all the rest. Everyone else in the city of Rome who met and heard him (cf. Acts 28:23, 24, 30, 31).
1:14 most of the brethren. With the exception of those detractors identified in vv. 15, 16, who were attacking Paul. much more bold to speak. Paul’s example of powerful witness to the gospel as a prisoner demonstrated God’s faithfulness to His persecuted children and that their imprisonment would not halt the progress of the gospel. This encouraged others to be bold and not fear imprisonment.
1:15 from envy and strife. The attitude of Paul’s detractors, who really did preach the gospel but were jealous of his apostolic power and authority, his success and immense giftedness. “Strife” connotes contention, rivalry, and conflict, which resulted when Paul’s critics began discrediting him. from goodwill. “Goodwill” speaks of satisfaction and contentment, the attitude that Paul’s supporters had for him personally and for his ministry.
1:16 selfish ambition. This describes those who were interested only in self-advancement, or who ruthlessly sought to get ahead at any cost. Paul’s detractors used his incarceration as an opportunity to promote their own prestige by accusing Paul of being so sinful the Lord had chastened him by imprisonment. not sincerely. See note on v. 10. Paul’s preacher critics did not have pure motives.
1:17 the latter out of love. Paul’s supporters were motivated by genuine affection for him and confidence in his virtue (cf. 1 Cor. 13:1, 2). appointed. The Gr. word describes a soldier’s being placed on duty. Paul was in prison because he was destined to be there by God’s will, so as to be in a strategic position to proclaim the gospel. defense of the gospel. See note on v. 7.
1:18 I rejoice…will rejoice. Paul’s joy was not tied to his circumstances or his critics (cf. Ps. 4:7, 8; Rom. 12:12; 2 Cor. 6:10). He was glad when the gospel was proclaimed with authority, no matter who received credit. He endured the unjust accusations without bitterness at his accusers. Rather, he rejoiced that they preached Christ, even in a pretense of godliness.
1:19 my deliverance. “Deliverance” is from the basic Gr. term for salvation. But it can also be rendered “well-being” or “escape,” which presents 4 possible interpretations: 1) it refers to Paul’s ultimate salvation; 2) it alludes to his deliverance from threatened execution; 3) he would finally be vindicated by the emperor’s ruling; or 4) Paul is talking about his eventual release from prison. Whatever Paul’s precise meaning, he was certain he would be freed from his temporary distress (Job 13:16; cf. Job 19:26; Pss. 22:4, 5, 8; 31:1; 33:18, 19; 34:7; 41:1). Spirit of Jesus Christ. The Holy Spirit (Rom. 8:9; Gal. 4:6). Paul had supreme confidence in the Spirit (cf. Zech. 4:6; John 14:16; Rom. 8:26; Eph. 3:20).
1:20 earnest expectation. This Gr. word indicates keen anticipation of the future, as when someone stretches his neck to see what lies ahead. Paul was very confident and excited about Christ’s promise (see Matt. 10:32). nothing…ashamed. See Is. 49:23; Rom. 9:33; cf. Pss. 25:2, 3; 40:15, 16; 119:80; Is. 1:27–29; 45:14–17; Jer. 12:13; Zeph. 3:11.
1:21 to me, to live is Christ. For Paul, life is summed up in Jesus Christ; Christ was his reason for being. See notes on 3:12–14. to die is gain. Death would relieve him of earthly burdens and let him focus totally on glorifying God (see notes on vv. 23, 24; cf. Acts 21:13).
1:22 the flesh. Cf. v. 24. Here this word refers not to one’s fallen humanness (as in Rom. 7:5, 18; 8:1), but simply to physical life (as in 2 Cor. 10:3; Gal. 2:20).
fruit. See notes on Rom. 1:13. Paul knew that the only reason to remain in this world was to bring souls to Christ and build up believers to do the same. See note on 2 Cor. 4:15.
1:23 hard-pressed. The Gr. word pictures a traveler on a narrow path, a rock wall on either side allowing him to go only straight ahead. depart and be with Christ. Paul knew if he died he would have complete, conscious, intimate, unhindered fellowship with his Lord (see notes on 2 Cor. 5:1, 8; 2 Tim. 4:6–8). far better. Lit. “very much better,” the highest superlative.
1:24 more needful for you. Paul yielded his personal desire to be with his Lord for the necessity of the building of the church (see 2:3, 4).
1:25 confident…I shall remain. Paul’s conviction—not a supernatural revelation—that their need would determine that he stay on earth longer. progress…of faith. “Progress” pictures trail blazing so that an army can advance (see note on v. 12). Paul wanted to cut a new path for the Philippians to follow to victory; the increasing of their faith would result in the increasing of their joy.
1:26 rejoicing for me…in Jesus Christ. The Gr. word order is “that your rejoicing may be more abundant in Jesus Christ for me.” The point is, as Paul lived on fruitfully, their joy and confidence would overflow because of Christ’s working in him, not because of anything he himself did by his own ability.
1:27 worthy of the gospel. Believers are to have integrity, i.e., to live consistent with what they believe, teach, and preach. Cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:11, 12; 4:1; Titus 2:10; 2 Pet. 3:11, 14. one spirit…one mind. This introduces Paul’s theme of unity that continues through 2:4. His call for genuine unity of heart and mind is based on 1) the necessity of oneness to win the spiritual battle for the faith (vv. 28–30); 2) the love of others in the fellowship (2:1, 2); 3) genuine humility and self-sacrifice (2:3, 4); and 4) the example of Jesus Christ who proved that sacrifice produces eternal glory (2:5–11). striving together. Lit. “to struggle along with someone.” Paul changed the metaphor from that of a soldier standing at his post (“stand fast”) to one of a team struggling for victory against a common foe. the faith of the gospel. The Christian faith as revealed by God and recorded in the Scripture (Jude 3; cf. Rom. 1:1; Gal. 1:7).
1:28 proof of perdition. When believers willingly suffer without being “terrified,” it is a sign that God’s enemies will be destroyed and eternally lost (see notes on 2 Thess. 1:4–8).
1:29 granted…to suffer. See notes on 3:10; 1 Pet. 2:19–21; cf. Matt. 5:10–12; Acts 5:41. The Gr. verb translated “granted” is from the noun for grace. Believers’ suffering is a gift of grace which brings power (2 Cor. 7:9, 10; 1 Pet. 5:10) and eternal reward (1 Pet. 4:13).
1:30 same conflict. The same kind of suffering Paul had experienced (vv. 12–14; Acts 16:22–24). you saw. This refers to what the Philippians witnessed when Paul and Silas were imprisoned at Philippi (Acts 16:19–40).
Philippians 2
2:1 consolation in Christ. “Consolation” can also be translated “encouragement,” and is from the Gr. word that means “to come alongside and help, counsel, exhort” (see notes on John 14:26; Rom. 12:1), which our beloved Lord does for His own. comfort of love. The Gr. word translated “comfort” portrays the Lord coming close and whispering words of gentle cheer or tender counsel in a believer’s ear. fellowship of the Spirit. “Fellowship” refers to the partnership, of common eternal life, provided by the indwelling Holy Spirit (1 Cor. 3:16; 12:13; 2 Cor. 13:14; 1 John 1:4–6). affection and mercy. God has extended His deep affection (see note on 1:8) and compassion to every believer (cf. Rom. 12:1; 2 Cor. 1:3; Col. 3:12) and that reality should result in unity.
2:2 fulfill my joy. This can also be translated “make my joy complete.” Paul’s joy was tied to concern for the unity of believers (cf. Heb. 13:17). like-minded. Cf. 3:15, 16; 4:2; 1 Pet. 3:8. The Gr. word means “think the same way.” This exhortation is not optional or obscure, but is repeated throughout the NT (cf. Rom. 15:5; 1 Cor. 1:10; 2 Cor. 13:11–13). same love. Believers are to love others in the body of Christ equally—not because they are all equally attractive, but by showing the same kind of sacrificial, loving service to all that was shown to them by Christ (John 15:13; Rom. 12:10; 1 John 3:17; cf. John 3:16). one accord. This may also be translated “united in spirit” and perhaps is a term specially coined by Paul. It lit. means “one-souled” and describes people who are knit together in harmony, having the same desires, passions, and ambitions. one mind. “Intent on one purpose” is an alternative translation.
2:3 selfish ambition. This Gr. word, which is sometimes rendered “strife” because it refers to factionalism, rivalry, and partisanship (see note on Gal. 5:20), speaks of the pride that prompts people to push for their own way. conceit. Lit. “empty glory,” and often translated “empty conceit.” This word refers to the pursuit of personal glory, which is the motivation for selfish ambition. lowliness of mind. This translates a Gr. word that Paul and other NT writers apparently coined. It was a term of derision, with the idea of being low, shabby, and humble (cf. 1 Cor. 15:9; 1 Tim. 1:15). esteem others better than himself. The basic definition of true humility (cf. Rom. 12:10; Gal. 5:13; Eph. 5:21; 1 Pet. 5:5).
2:5 Christ is the ultimate example of selfless humility (cf. Matt. 11:29; John 13:12–17).
2:6–11 This is the classic Christological passage in the NT, dealing with the Incarnation. It was probably sung as a hymn in the early church (see note on Col. 3:16).
2:6 being in the form of God. Paul affirms that Jesus eternally has been God. The usual Gr. word for “being” is not used here. Instead, Paul chose another term that stresses the essence of a person’s nature—his continuous state or condition. Paul also could have chosen one of two Gr. words for “form,” but he chose the one that specifically denotes the essential, unchanging character of something—what it is in and of itself. The fundamental doctrine of Christ’s deity has always encompassed these crucial characteristics (cf. John 1:1, 3, 4, 14; 8:58; Col. 1:15–17; Heb. 1:3). not…robbery. The Gr. word is translated “robbery” here because it originally meant “a thing seized by robbery.” It eventually came to mean anything clutched, embraced, or prized, and thus is sometimes translated “grasped” or “held onto.” Though Christ had all the rights, privileges, and honors of deity—which He was worthy of and could never be disqualified from—His attitude was not to cling to those things or His position but to be willing to give them up for a season. See notes on John 17:1–5. equal with God. The Gr. word for “equal” defines things that are exactly the same in size, quantity, quality, character, and number. In every sense, Jesus is equal to God and constantly claimed to be so during His earthly ministry (cf. John 5:18; 10:33, 38; 14:9; 20:28; Heb. 1:1–3).
2:7 made Himself of no reputation. This is more clearly translated “emptied Himself.” From this Gr. word comes the theological word “kenosis”; i.e., the doctrine of Christ’s self-emptying in His incarnation. This was a self-renunciation, not an emptying Himself of deity nor an exchange of deity for humanity (see notes on v. 6). Jesus did, however, renounce or set aside His privileges in several areas: 1) heavenly glory—while on earth He gave up the glory of a face-to-face relationship with God and the continuous outward display and personal enjoyment of that glory (cf. John 17:5); 2) independent authority—during His incarnation Christ completely submitted Himself to the will of His Father (see note on v. 8; cf. Matt. 26:39; John 5:30; Heb. 5:8); 3) divine prerogatives—He set aside the voluntary display of His divine attributes and submitted Himself to the Spirit’s direction (cf. Matt. 24:36; John 1:45–49); 4) eternal riches—while on earth Christ was poor and owned very little (cf. 2 Cor. 8:9); and 5) a favorable relationship with God—He felt the Father’s wrath for human sin while on the cross (cf. Matt. 27:46; see note on 2 Cor. 5:21). form of a bondservant. Again, Paul uses the Gr. word “form,” which indicates exact essence (see note on v. 6). As a true servant (see note on 1:1), Jesus submissively did the will of His Father (cf. Is. 52:13, 14). the likeness of men. Christ became mor
e than God in a human body, but He took on all the essential attributes of humanity (Luke 2:52; Gal. 4:4; Col. 1:22), even to the extent that He identified with basic human needs and weaknesses (cf. Heb. 2:14, 17; 4:15). He became the God-Man: fully God and fully man.
2:8 in appearance as a man. This is not simply a repetition of the last phrase in v. 7, but a shift from the heavenly focus to an earthly one. Christ’s humanity is described from the viewpoint of those who saw Him. Paul is implying that although He outwardly looked like a man, there was much more to Him (His deity) than many people recognized naturally (cf. John 6:42; 8:48). He humbled Himself. After the humbling of incarnation, Jesus further humbled Himself in that He did not demand normal human rights, but subjected Himself to persecution and suffering at the hands of unbelievers (cf. Is. 53:7; Matt. 26:62–64; Mark 14:60, 61; 1 Pet. 2:23). obedient…death. Beyond even persecution, Jesus went to the lowest point or furthest extent in His humiliation in dying as a criminal, following God’s plan for Him (cf. Matt. 26:39; Acts 2:23). the cross. See notes on Matt. 27:29–50. Even further humiliation was His because Jesus’ death was not by ordinary means, but was accomplished by crucifixion—the cruelest, most excruciating, most degrading form of death ever devised. The Jews hated this manner of execution (Deut. 21:23; see note on Gal. 3:13).
2:9 Therefore God. Christ’s humiliation (vv. 5–8) and exaltation by God (vv. 9–11) are causally and inseparably linked. highly exalted Him. Christ’s exaltation was fourfold. The early sermons of the apostles affirm His resurrection and coronation (His position at the right hand of God), and allude to His intercession for believers (Acts 2:32, 33; 5:30, 31; cf. Eph. 1:20, 21; Heb. 4:15; 7:25, 26). Hebrews 4:14 refers to the final element, His ascension. The exaltation did not concern Christ’s nature or eternal place within the Trinity, but His new identity as the God-Man (cf. John 5:22; Rom. 1:4; 14:9; 1 Cor. 15:24, 25). In addition to receiving back His glory (John 17:5), Christ’s new status as the God-Man meant God gave Him privileges He did not have prior to the Incarnation. If He had not lived among men, He could not have identified with them as the interceding High-Priest. Had He not died on the cross, He could not have been elevated from that lowest degree back to heaven as the substitute for sin. name…above every name. Christ’s new name which further describes His essential nature and places Him above and beyond all comparison is “Lord.” This name is the NT synonym for OT descriptions of God as sovereign ruler. Both before (Is. 45:21–23; Mark 15:2; Luke 2:11; John 13:13; 18:37; 20:28) and after (Acts 2:36; 10:36; Rom. 14:9–11; 1 Cor. 8:6; 15:57; Rev. 17:14; 19:16) the exaltation, Scripture affirms that this was Jesus’ rightful title as the God-Man.
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