PHILIPPIANS

Gerald Peterman

Author. Pauline authorship of this letter has not been seriously doubted. Paul refers to himself as the author in 1:1.

Date. The letter makes reference to Paul’s imprisonment (1:13), indicating that Paul was a Roman prisoner at the time. The question is: Where was he in chains? Although Caesarea is a possibility (Ac 23:23), the most likely place is Rome, for these reasons: First, Php 1:13 refers to "the whole praetorian guard"; most likely this was the emperor’s private bodyguard. Second, the Christians "from Caesar’s household" send greetings to the Philippians (4:22); most probably, Caesar’s household was in Rome. Third, the incarceration mentioned in Ac 23:35 does not seem serious enough to call forth the martyrdom language seen in Php 1:19–26. If this is correct, then Philippians would have been written between AD 60 and 62.

Themes. While this letter is, in many ways, more positive than others (e.g., Galatians), and although Paul seems to have had a close and positive relationship with them (see below), the congregation was facing significant challenges. Their situation presents several principles and examples that Christians can apply in their lives today:

(1) Paul’s relationship with the Philippians. In the NT there is evidence of only one congregation supporting Paul financially—the Philippians (see 4:15). Other unique ways he talks about them are that he and they have a partnership in the gospel (1:5), that he has them in his heart (1:7), and that they are his crown (4:1).

(2) The Christ Hymn. As Colossians (1:15–20) so Philippians (see 2:5–11) contains a hymnic description of Jesus’ preincarnate glory, His taking on humanity, and His humility and death. There is much here for Christology. Paul’s application, however, is ethical—Jesus is a model of godly humility, love, and obedience.

(3) Suffering, a Joyful Mind-Set, and Unity. Many readers are familiar with Philippians as a joyful letter (the "joy" word group appears 14 times in the letter). But closely related to these words are two others. First, the letter is filled with words relating to one’s mind-set or Christian way of thinking. So the believers are exhorted to strive with one mind for the gospel (1:27); to have one mind (2:2; this word, froneo, appears 10 times); to have the mind of Christ (2:5); to beware of those with an earthly mindset (3:19); and to set their minds on virtuous things (4:8). Second, such exhortations to joy and the mind of Christ are called for because the Philippians are encountering some type of suffering (1:28–30) and internal strife (4:2).

(4) Christian Contentment. Although contentment is mentioned elsewhere in NT, here it receives its fullest treatment (4:10–13). Paul taught that contentment was learned, had to do only with our attitude toward finances, and could only be achieved through Christ’s strength. Likewise when the subject is mentioned other places in NT (Lk 3:14; 1Tm 6:6–8; Heb 13:5; 2Co 9:8), contentment always has to do with wages, money, food, and clothing.

Background. According to Ac 16:12, Philippi was "a leading city of the district of Macedonia [modern Greece], a Roman colony." It was the first stop for Paul’s missionary band after responding to the "Macedonian call" (16:9–10; c. AD 49–52) and Paul’s first church planting in Europe. Its population—approximately 10,000—had a large number of Roman citizens, for Emperor Augustus added a significant number of retired soldiers to the city’s population in 31 BC. Philippi was proud of its status, being governed by and patterned after Rome itself. Hints of this appear in at least four places: First, the narrative in Acts implies that Philippi had a very small Jewish population and thus no synagogue (Ac 16:13). Second, some people in Philippi objected that the demands of the gospel were anti-Roman (16:20–21). Third, Paul’s reference to his Roman citizenship gained him immediate respect (16:37–39). Fourth, Philippians is the only letter in which Paul used the "citizen" word group ("conduct yourselves" or "live as citizens" in Php 1:27; "citizenship" in 3:20).

Paul’s introduction is typical: the letter comes from Christ’s bond-servants (Paul and Timothy), to the saints (= believers) in Philippi, wishing them grace and peace from God our Father and the Lord Jesus Christ. Paul’s unique inclusion of both overseers and deacons (not mentioned in any other letter opening), probably is meant to address both leadership groups and include them in the solution to the disunity of this congregation (see 4:2–3).

The first aspect of Paul’s relationship with the church at Philippi was his gratitude for them. The bases for his thanks begin at v. 3. Although many translations render v. 3 temporally ("every time I remember you," NIV), the Greek preposition epi with the dative case is better rendered causally: "I thank my God for your every remembrance of me." Thus Paul’s introductory thanks were related to the Philippians’ recent financial support, which Paul later called "concern" (4:10). The second reason for Paul’s joyful thanks was the Philippians’ participation in the gospel (v. 5). This phrase is unique in Paul’s letters. They not only believed the gospel but also were working with Paul to advance it.

Since this partnership of a congregation with Paul in the advance of the gospel was uncommon, Paul had unique affection for the Philippians. Having just received their support of him, he expressed his affection for them.

A second aspect of Paul’s relationship with the Philippians was his praying for them. Paul’s prayers have common themes: love (1Th 3:12), growth (Col 1:10), wisdom and knowledge (Eph 1:17), and good works (Col 1:10). Here Paul prayed that the believers would have a wise love. The goal was that they be able to approve (or better discern) the things that are excellent. That is, a wise love yields discernment. Such discernment, since it enables one to make excellent choices, will produce a sincere and blameless life (vv. 10–11). The goal, as always, was God’s glory. This theme reappears in 1:20 and 2:11.

In this personal section, Paul transitions from his own heart for the Philippians to a reflection on his own circumstances. Even though Paul referred to his imprisonment and possible danger, this section is void of complaint. Rather, it sets his life and suffering against the backdrop of the gospel.

1:12–14. Contrary to expectation, Paul’s chains actually worked for the greater progress of the gospel. Paul saw this progress in two things: First, the whole praetorian guard (the emperor’s bodyguard stationed in Rome) and everyone else learned that his imprisonment was in the cause of Christ. These two groups could have included hundreds, perhaps thousands, of unbelievers. Second, many other Christians were stirred up to proclaim the gospel. In Paul’s view, the mere proclamation of the gospel must mean that it advances.

1:15–18a. But not all proclaimed the gospel with proper motives. Some were preaching Christ even from envy and strife (v. 15), hoping they could cause Paul distress in his imprisonment. It is not clear exactly how they intended to cause Paul distress. Perhaps they hoped to create in Paul a sense of frustration and discontent in his restricted circumstances: They were free to minister and thus considered themselves superior to Paul, while he was restricted and therefore they deemed him inferior to them. But for Paul it only mattered that Christ was proclaimed. When he heard of the proclamation, he found great joy.

Paul’s reflections turned more general or philosophical. Even though as a prisoner he could face execution, all that mattered was that Christ … be exalted by life or by death.

1:18b–20. From the temporal joy of seeing Christ proclaimed in Rome (1:15–18a) Paul moved on to assert his fixed position of joy that rested in assurance of final deliverance. Probably Paul did not have in mind release from chains but, as with Job in the passage to which Paul alluded (Jb 13:16), he looked forward to deliverance before the only court that mattered: God’s. This vindication would happen whether he lived or died and fit well with his eager expectation and hope: that Christ will …, as always, be exalted in my body, whether by life or by death.

1:21–24. Paul summarized and then applied to himself the teaching about his hope in spite of his circumstances. He examined life and death in light of Christ and made the great theological statement: For to me, to live is Christ and to die is gain (v. 21). He then unpacked how this is true. First, living is Christ because Paul’s life was spent in joyful and fruitful labor for Christ’s gospel (v. 22a). Thus, he was certain that to remain on in the flesh, his continued life, would be a blessing to the Philippians (v. 24). Second, dying was gain because it meant being with Christ (v. 23; cf. 1Th 4:17), which is very much better than this current human life (v. 23b). Verse 23 indicates that upon death the soul does not sleep until resurrection but rather goes directly into the presence of God.

Paul’s statement, and I do not know which to choose. But I am hard-pressed from both (vv. 22b–23a), is difficult. Apparently, he was torn by a win-win situation: the divine commission to preach (1Co 9:16) and the desire to be at home with the Lord (2Co 5:8). By saying I do not know, he probably meant that he had no specific divine revelation from the Lord regarding these two options.

1:25–26. Nevertheless, exercising his own wise love (1:9), Paul became convinced that he would continue with the Philippians, and his goal was their growth in Christ. The verses are transitional, anticipating 1:27–30. Paul brought his affairs (1:12–26) and the Philippians’ affairs (1:27–30) into the same story.

Here begins the heart of the letter (1:27–2:18). Contained in 1:27–2:18 are the themes of suffering (1:29; 2:8, 17), joy (2:8, 18), mind-set/thinking (1:27; 2:2, 5), and obedience/work (1:27–2:8, 12).

1:27–28. A worthy life is a major theme in Paul (Eph 4:1; 1Th 2:12; 2Th 1:11). His own worthy life was just glimpsed (1:12–26). In 1:27 he calls the Philippians to a similar life.

Even though Paul became convinced that he would "continue with" the Philippians, at times he might see them, at other times not (v. 27b; see Rm 1:13; 1Th 2:18). In either case, Paul gave an all-important exhortation: conduct yourselves in a manner worthy of the gospel of Christ (v. 27a). This worthy manner is then described in three ways: First, worthy living is not abandoning faith but standing firm. Second, it is striving together for the faith of the gospel. Such striving must be marked by unity (one mind). Here faith means that which is believed as in the phrase "the Christian faith" (cf. Gl 1:23; 3:23). Third, a worthy life is seen in not being alarmed in any way by opponents of the gospel. Paul added that this stark difference of response to the gospel is a sign (or "evidence") of the opponents’ destruction, but of the Philippians’ deliverance—and all this is from God.

1:29–30. Mention of opponents to the gospel brings up the subject of suffering. The struggle the Philippians faced was not a sign of God’s displeasure. Rather, just as by God’s sovereign mercy the Philippians came to believe in Christ, so also God granted that they suffer for His sake (Ac 5:41; Rm 8:17). Paul could view suffering as a gift because, first, it yields proven character and hope (Rm 5:4); second, it yields future glory (Rm 8:17); and third, those who suffer for the gospel reflect Jesus’ life since they are following the path that He took (the sufferings of Christ, Col 1:24; 2Co 1:8–11).

Further, Paul identified with them saying that he and they experienced the same conflict (v. 30). They saw him experience it before (Ac 16:19–40), and they now hear about it by his letter.

Paul’s next instruction focuses on the need for the Philippians to complete his joy by becoming unified through the only means possible—with humility. Beginning with an exhortation to unity (2:1–4) Paul then gave the ultimate example of humility, the Lord Jesus Himself.

Following on from the call to a worthy life in 1:27–30, Paul called the congregation away from selfishness and empty conceit (v. 3) and to unity (same mind … same love … united in spirit … one purpose, v. 2). This call is obtainable only through humility (v. 3) and grounded in the encouragement, love, and fellowship they experienced in Christ (v. 1).

2:1–2a. Here a series of conditional clauses ("if" statements) appeal to standard Christian experience: encouragement, love, fellowship, and compassion. That is, those who have come to enjoy encouragement, love, and fellowship with Christ and with the Spirit should live in harmony with one another. This unity is described in vv. 2b–4. Paul said make my joy complete, since the one thing that would have kept him from perfect joy concerning them would be their disunity.

2:2b–4. Unity has positive and negative aspects. Positively, it is being of the same mind, having one purpose, in humility passing on the same love received. Negatively, it is not selfishness, nor conceit, nor looking out merely for one’s personal interests.

To aid the Philippians in obeying his teaching, Paul gave them examples of love and humility (cf. 2:19–30). The greatest example is Christ himself. Even though these verses primarily set forth Jesus as a model, they also give rich teaching on the deity and humanity of Christ. In a sense, Paul’s illustration of Christ is far more exalted and overshadows the point he was illustrating.

2:5. Following Christ means adopting a certain attitude or mind-set. The English word attitude translates the Greek term phroneo, a theme-word in the book, appearing ten times (1:7; 2:2 [twice]; 3:15 [twice], 19; 4:2, 10 [twice]). Usually the word means "to employ one’s faculty for thoughtful planning, with emphasis upon the underlying disposition or attitude."

2:6–8. The Son—the second person of the Trinity—existed from eternity in the form of God (v. 6a). Form sometimes means "the nature or character of something," and does not imply mere appearance; rather, the use of this word later (v. 7) and the parallel with the phrase equality with God, show that being in God’s form means that Jesus is in very nature God (NIV).

Rather than considering this equality with God a thing to be grasped (v. 6b), He emptied Himself (v. 7a). The phrase a thing to be grasped poorly translates the Greek harpagmos (only here in the NT), for it implies one of two false things: (1) that Jesus had no equality with God but could have considered it something to grasp after (to gain it), or (2) that Jesus had equality with God but did not regard it as something to be grasped in order to keep it. Neither alternative is acceptable. Better is the HCSB, which translates harpagmos with "something to be used for His own advantage." That is, Jesus does not exploit His equality with God for selfish ends.

When emptying Himself the Son did not cease to be God nor did He give up His deity. He did not temporarily surrender the independent exercise of His divine attributes (as if, with the Trinity, such a thing could happen). Indeed the verse does not say He gave up anything. Instead, One so glorious and powerful did the unexpected: He took on the form of a bond-servant (v. 7b). That is, emptying happens by taking on a new role. He was able to become a bond-servant because of His incarnation (in the likeness of men, v. 7c). He further humbled Himself to the point of a most horrible death—death on a cross (v. 8).

2:9–11. Those who humble themselves will be exalted (Mt 23:12; Jms 4:10). So Jesus, who humbled Himself to the point of execution, was highly exalted by His Father. The Son is granted the name which is above every name, which could be the title "Lord" (kurios) or more likely "Jesus" (v. 10a; Eph 1:20–22). Alluding to Is 45:23, Paul says that on the last day, either willingly or unwillingly, at the name of Jesus every knee will bow and every tongue will confess His lordship.

Just as Christ obeyed, even to death (2:8), so the Philippians were to obey. This paragraph completes the instructional section that started in 1:27. Just as in the previous section, Paul moved from exhortation to example, so he does here. Paul addressed the uncertainty of his being present with them, and so exhorts them to obedience (2:12–18) and then gives living examples of people who live obediently.

2:12–13. Since the Philippians proved themselves—they always obeyed—Paul called them to work out their salvation. This is not working to gain salvation. Rather, as in the expression, "The farmer works the soil," so they were to take what they freely received (salvation) and make it bear fruit (cf. 1:11). Though the Philippians are commanded to work, they can only do this work because God is at work in them (v. 13), bringing about both desire (will) and accomplishment (work). Thus Paul affirmed two theological truths. First, even though humans make their own choices for which they can be held responsible, God is sovereignly in control. The Bible regularly sets these side by side (e.g., Gn 50:20; Lv 20:7–8; Is 10:5–15; Ac 4:27–28). One does not cancel the other. Second, God works in us to change our affections (cf. 2Co 7:11; 8:16; Gl 5:22).

2:14–16. Obeying and pleasing God will mean that the Philippians avoid grumbling and disputing. Paul’s goal was for them to prove to be in practice what they already are by grace: blameless and innocent children. Such pure character will allow them to shine and hold out (better than NASB holding fast) the word of life. Compare Paul’s commands here to Israel’s failure in the wilderness where grumbling among the people was so common (e.g., Ex 15:24; 16:2; Dt 32:5).

Perseverance is necessary (Mt 24:13; 1Co 9:24–27; Heb 6:11–12; 10:36). Thus Paul set his command against the backdrop of Christ’s return (cf. 1:6; 1Co 1:8), a day (v. 16) when secrets will be revealed (Rm 2:16). Philippian perseverance until that time will cause him joy (glory) and demonstrate that his work among them was not in vain.

2:17–18. Paul ended the heart of the letter as it began: with reference to his joyful suffering. As he had labored with them in the past (v. 16), so he rejoiced even if his death was considered a minor detail, like a drink offering which completes a sacrifice (see 2Tm 4:6). The phrase the sacrifice and service of your faith could be understood as Paul’s service for the benefit of their faith. More probably in light of 2:30, it is the Philippians’ service arising from their faith.

This paragraph cites Timothy and Epaphroditus as examples of fulfilling Paul’s exhortation to live obedient lives, worthy of being imitated. As earlier, Paul gave Jesus as an example (2:6–11) and later called the Philippians to imitate his example (3:17). So here appear two honorable servants of Christ (v. 29) whose examples should be followed. Additionally, this paragraph resumes Paul’s report from 1:12–26.

Paul commended Timothy in three respects: First, he and Paul were of kindred spirit (v. 20a). They had the same mind-set: the advance of the gospel is what really mattered to both of them. Second, Timothy was genuinely … concerned for the Philippians (v. 20b; cf. 2:1–4). Third, Timothy’s proven worth (or better "character" [dokime]; Rm 5:3–5) was seen in his humble service with Paul in the furtherance of the gospel (v. 22). Timothy was contrasted with others (see those in 1:17) who seek after their own interests (v. 21a).

Paul hoped to send Timothy to Philippi soon, but in the meantime sent Epaphroditus, whom the Philippians had sent to Paul as a messenger and minister to Paul’s need (v. 25b; cf. 4:18). Paul commended Epaphroditus in three respects: First, he called him my brother and fellow worker and fellow soldier. Paul considered him a full partner in the work of the gospel (see Php 4:3; Rm 16:3; 1Th 3:2). Second, Epaphroditus had attitudes and emotions appropriate to his work. He had a longing for all the Philippians, and had distress, not concerning his own illness, but because the Philippians heard that he was sick. Thus, he was an example of not seeking merely his own interests, but those of others. Third, he came close to death for the work of Christ, risking his life. In this respect he was very much like Paul (2:17), willing to die in service to his Savior.

Earlier Paul presented positive examples: Christ, Timothy, and Epaphroditus. But not all who claim to know Christ are worthy of imitation. Chapter 3 warns the Philippians against legalistic false teachers: those who claimed to know Christ but taught contrary doctrine, saying that Gentiles must be circumcised before they could be saved.

3:1. Since 3:1 is not the conclusion of the letter but its halfway point, finally is better translated as further (TNIV). Although the command to rejoice appears in 2:18 (see 1:4; 2:17, 28), this is the first time Paul added in the Lord (see 4:4). The same things probably refer to Paul’s previous warnings to them concerning Judaizers (see 3:18).

3:2–3. Paul’s three warnings are intense and ironic. First, contrary to common Jewish expression, it is not Gentiles who are dogs (contrast Mt 15:26) but these legalistic Jewish false teachers. Second, Paul’s circumcision-free gospel did not make him an evil worker; the false teachers themselves were evil workers. That is because they turned circumcision—a matter of indifference for the new covenant (Ac 16:3; 1Co 7:19)—into a requirement for Gentiles (cf. Ac 15:1–5; Gl 5:2–6). Third, although false teachers promoted circumcision, Paul said they actually mutilate the flesh (HCSB; better than NASB, false circumcision). In contrast, believers are the true circumcision—that is, they experience the long-awaited promise of a circumcised heart (Dt 10:16; 30:6; Jr 4:4; 6:10; 9:26; 31:31–34).

Three more phrases define believers: First, since they live under the new covenant, they worship in the Spirit of God (see Jn 4:23; Ezk 36:27). Second, they do not take pride in religious works or heritage but glory in Christ Jesus. Third, in accordance with the very nature of saving faith, they put no confidence in the flesh—that is, in their physical circumcision or in any human ability to achieve salvation. This is in significant contrast to Pharisaic Judaism, which saw circumcision as a condition for salvation.

Paul uses his own transformation to dependence on Christ as a lesson for the Philippians.

In contrast to believers who put no confidence in the flesh, before meeting Christ Paul had reasons for confidence. These reasons included being circumcised (v. 5a) in accordance with Mosaic law (eighth day; Lv 12:3), a pure Jewish pedigree (Israel, Benjamin, Hebrew, v. 5b–d), being a Pharisee (v. 5e), exemplary zeal for God (v. 6a; see Rm 10:4), and outstanding achievements (blameless, v. 6b). Blameless does not mean "sinless." Rather, in accordance with Pharisaic interpretation of the OT, all his contemporaries could have seen his lifestyle and verified that he was a righteous man (cf. Lk 1:5–6).

From 3:4–6 it appears that before meeting Christ Saul the Pharisee, even though he was persecuting the Church, served God with a clear conscience (cf. Jn 16:2). After the Damascus road experience (Ac 9:1–22), Paul could see that his previous clear conscience was actually blindness and rebellion (Ac 22:3–5; 1Tm 1:15–16; Ti 3:3).

Upon meeting Christ, however, Paul’s perspective was transformed. He counted his previous confidence and pedigree as loss (rejected) and rubbish (utterly inferior; skubala, only here in NT, refers to dung, chaff, or useless garbage). In comparison, knowing Christ had surpassing value (v. 8). Paul abandoned (lost) his previous confidence in order to gain Christ. Gaining Christ is described three ways: first, it is being found in Him—that is, being united with Him; second, it is not having one’s own righteousness—a position of being morally acceptable to God because of human effort. Such righteousness is worthless before God. Third, it is having the righteousness which comes through faith in Christ (v. 9; Rm 1:17; 3:22).

From the phrase that I may (v. 10a), it is clear that there are two further goals of gaining Christ: first, the ongoing intimacy of knowing Christ, His resurrection and His sufferings. This is a life-long process of dying to self (being conformed to His death, v. 10). Second, as in Rm 8:17, suffering with Christ leads to being glorified with Him, so here glorification—that is, resurrection of the body (v. 11)—is the final goal of gaining Christ (Rm 8:23).

Paul’s radical transformation might leave the impression that he reached the goal. Verses 12–16 counter this wrong conclusion.

3:12–14. These verses fall into two sections. First, Paul gave disclaimers. Against his legalistic opponents who claimed perfection, Paul denied that he had already become perfect (v. 12) or laid hold of the prize (v. 13). Second, Paul gave positive statements. Paul described his current perspective as continuing to press on (v. 12), and forgetting the past (v. 13a). The past refers not to past failures and sins but to his own legalistic, but very successful, religion. Furthermore he was reaching forward (v. 13b) to gain the prize (1Co 9:24). All this happened because (v. 12, HCSB) he was apprehended by Christ.

The prize of the upward call is eternal life—that gift promised by God’s call in the gospel. This prize is given to every believer who perseveres. Reflection on this truth and on the tension between divine sovereignty and human responsibility yields two conclusions. First, although by the grace of God the condition of salvation is simple trust (e.g., Ac 16:31), the NT repeatedly affirms that all those who believe (note the present tense), and only those who believe, are saved (Jn 3:16–18; 5:22–24; Rm 10:9–10; 1Jn 5:10). There is no indication that a person without belief is saved. Second, there is no indication in the NT that the requirement for perseverance is a cause for anxiety. Instead, vv. 12–14 and 1Co 9:24–27 give every indication that Paul was sure of his own perseverance.

3:15–16. The mature (NASB, perfect; cf. 1Co 2:6) should have the attitude Paul described. But some in the congregation may have a different attitude; if so, God will reveal it, either to the erring themselves or to those who correct them. In any case, the Philippians should keep living in accordance with the truth (standard) they have received.

3:17–19. Paul urged the believers to imitate him, just as many others (such as Timothy and Epaphroditus) were already doing. These three, and many others, gave not many patterns to follow but one pattern (typos, v. 17; see Rm 5:14; 1Co 10:6; 2Th 3:9). In contrast there were many—probably those who were Christian in name only—who did not imitate Paul but were in fact enemies of the cross of Christ (v. 18). As a result, their final destiny was destruction. Destruction means "the utter ruin and devastation of objects or (as here) people," but is not a reference to annihilation. It is a common NT word for eternal judgment (see Mt 7:13; Rm 9:22; Php 1:28; 2Pt 3:7; Rv 17:8). Paul further characterized these enemies three ways: First, instead of the Lord, their appetite (lit., "belly") was their god; they worshiped self. Second, rather than glorifying God, they took pride in shameful practices. Third, rather than dwelling on what is true and honorable (4:8), they set their minds on earthly things.

3:20–4:1. The Christian’s primary allegiance is to no particular country or government, and there is no place for nationalistic arrogance since our citizenship is in heaven. Citizenship implies kingdom. Throughout the biblical narrative, the Lord’s kingdom was partly present, partly contested (1Ch 28:5; Ps 2; 103:19; Ac 4:25–26). With the first coming of Christ, the kingdom is present in a unique way—the King who will fulfill the promise of 2Sm 7:12–16 is known by name—and Paul can even say believers have been transferred to the Son’s kingdom (Col 1:13). Believers are citizens of heaven in that they live under the King’s rule. But the final, uncontested, kingdom is still awaited (e.g., Mt 25:31–34; 2Tm 4:18; Rv 5:9–10).

Thus the Christian life involves waiting (1Th 1:10) for a Savior. At His return He will transform the body of our humble state—physical bodies subject to pain, disease and death—into conformity with His glorified body (see 2Co 5:1–5).

In this section, Paul addresses two practical matters upon which the Philippians must act.

Paul made other calls to unity (1:27–30; 2:1–4) and gave himself as an example of one focused on the gospel (3:17–19) and not on unnecessary distractions (1:12–18). Thus the groundwork has been done to address a particular conflict between Euodia and Syntyche. They should live in harmony (lit., "think the same;" see 2:5). These women shared Paul’s struggle in the … gospel and were two of his fellow workers. Even though to resolve their conflict they needed help from an unnamed true companion in the congregation, they were genuine. Their names, along with all of God’s elect, were in the book of life (see Ps 69:28; Lk 10:20; Rv 3:5).

4:4–7. Christian joy, and along with it lack of anxiety, must be grounded in four things. First, in the Lord Himself—in who He is and what He has done (v. 4; Ps 33:1; 35:9). He is near (v. 5; probably meaning "ready to help"; but perhaps "coming soon"). Second, a constant inward focus only increases anxiety. Instead, believers should look outside themselves and demonstrate graciousness (HCSB; better than NASB gentle spirit) to all they come in contact with (v. 5). Third, anxiety is relieved by taking all things to God in prayer, for in it we commit all our needs and worries to a caring and capable God (1Pt 5:7; Eph 3:20). Anxiety is reduced through thanksgiving (v. 6; Col 3:15) as well, for in it we recall God’s past faithfulness. Fourth, the peace of God is at work in believers to guard them. This peace (like the love of Christ, Eph 3:19) is beyond comprehension, able to guard even in great trial (v. 7).

4:8–9. Since habits, attitudes, and lifestyle follow from the mind, believers should set their minds on virtuous things (contrast 3:19). Paul gave a partial list of such things—honorable, right, lovely—but the list is only representative, not exhaustive. Thus he included anything worthy of praise (italics added). These worthy things the Philippians learned from watching Paul; now they should put them into practice in their own lives, imitating him (v. 9; see 3:17).

Earlier Paul mentioned this church’s partnership with him in the gospel (1:5). Here appears one particular way they partnered: in financial support. Paul responded to their gift in three ways.

Paul’s first response to their gift was to be overjoyed because of the Philippians’ show of concern (v. 10). They had sent help other times (v. 16), but had recently lacked opportunity. The lack was probably their own deep poverty (2Co 8:1–2). But Paul’s joy was not caused by feelings of relief, as if anxiety over his situation had finally been assuaged with a gift. Instead, he had learned to be content (v. 11; see Lk 3:14; 1 Tm 6:6–8; Heb 13:5) in all sorts of financial circumstances. These circumstances included humble means, prosperity, abundance and need (v. 12). The inclusion of prosperity shows that believers need to strive for contentment, not only in times of need, but in times abundance as well, for riches can be deceptive (Mt 13:22). Real contentment, first, is not automatic; it must be learned over time. Second, it is not human—not natural; it is supernatural, coming through Him who strengthens us (v. 13).

Paul’s second response to the Philippians’ gift was to commend them for it: you have done well (v. 14). It was more than a mere offering; it was a demonstration of solidarity with Paul in his affliction (lit., "co-fellowshipping with affliction"). He further commended them by reminding them that they were unique (v. 15): no other church shared with him in giving and receiving (a unique expression in the NT, but see Ac 20:35). The relationship was reciprocal: He gave the gospel and received financial support; they received pastoral care and gave for his material needs (v. 16). The congregation sent help while Paul was in Thessalonica, the next stop in his mission (Ac 17:1).

In v. 17 Paul corrected a possible misunderstanding. It was not the gift that he sought; rather his heart was set on the spiritual gains (profit increasing to their account or fruit, HCSB) the Philippians would make because of their obedience and generosity (see Pr 19:17).

Paul acknowledged that all they sent through Epaphroditus had arrived (in full, v. 18). He then described their gift in terms reminiscent of OT sacrifice: fragrant aroma, acceptable sacrifice (see Lv 1:9; 2:2; 19:5; Nm 15:3–7; Eph 5:2). Their gift, even though sent to a poor imprisoned missionary, was worship well-pleasing to God (cf. Heb 13:16). Since they supplied his needs, Paul reminded them of the promise that God would supply their needs (v. 19; see Mt 6:33). Both Christian obedience in giving and God’s rich supply are to His glory (v. 20).

Paul exchanged greetings between those with him and those in Philippi. The reference to Caesar’s household indicates that Paul was probably in Rome when he wrote. The letter ends with the prayer that grace—the most precious gift from God, which comes through his Son the Lord Jesus Christ—would be with them all (your is pl.).