Live in Harmony
4: 2-3

Live in harmony DIG: How might the attitudes of these women harm the church? How might others help? What is the book of life? When was it written? Whose names are included? Why would Luke be the most likely person identified as Paul’s true companion?

REFLECT: Infighting can be like a cancer in the body of the local Church. Believers still have their old sin nature. So how can we live in harmony and prevent the kind of disagreements that we see here at Philippi? Who is your true companion?

When conflict arises that threatens the health of the Body,
it is imperative for fellow believers to get involved.

The question naturally arises as to how Paul’s command to stand firm (to see link click Bl – Stand Firm in the Lord) was to be applied. His answer, introduced by the phrase in this way, unfolds in verses 2-9. He lists seven basic, practical principles that lead to spiritual stability: (1) living in harmony (4:2-3), (2) maintaining a spirit of joy (4:4), (3) maintaining a gentle spirit (4:5a), (4) being calm in every situation (4:6a), (5) reacting to problems with prayer and petition (4:6b), (6) thinking about godly virtues (4:8), and (7) obeying God’s standard (4:9).

The fellowship and support of the Body of Messiah is an important factor in developing and maintaining spiritual stability. The general strength of the fellowship comes from the strength of each individual. The more isolated a believer is from the Body, the more spiritually unstable he or she is likely to become. The church should be a place where people support each other, hold each other accountable, and care for each other. It should be a place where believers restore those who have fallen into sin, and bear one another’s burdens (Galatians 6:1-2). The church is to warn those who are idle and disruptive, encourage the disheartened, help the weak, and be patient with everyone (First Thessalonians 5:14). Paul knew that this could only take place in an atmosphere of harmony. As a result, any threats to the church’s unity must be confronted. So he dealt with the problem of harmony directly by naming the two women who were involved, and encouraging a third person to help resolve the crisis. He didn’t want the conflict to spread, people taking sides, and the whole congregation to become embroiled in controversy, undermining its stability.¹⁶⁴

(1) Now I appeal to Euodia and I appeal to Syntyche; please, because you belong to the Lord, settle your disagreement (4:2 NLT). While the content of the verse itself is direct, the historical context that led to Paul’s words here is less so. The wording of the sentence is carefully chosen. To ensure that each woman feels equally singled out, Paul mentions each by name and repeats the verb: I appeal (Greek: parakalo, meaning to strongly urge) to Euodia and I appeal to Syntyche. It is consistently used to issue a call to action of some sort, whether mental, spiritual, or physical. Reaching out to his estranged mother, a second-century A.D. letter records a son using this same verb when he wrote: “I beseech [parakalo] you, mother, be reconciled to me.” This was no mere suggestion; Paul was making a personal appeal to those two women.

We know nothing about Euodia and Syntyche other than what we can learn from the text here. The name Euodia means good journey or success. The name Syntyche means with luck or lucky and has also been found in various inscriptions. Some have suggested the possibility that one of these women was in fact Lydia, who was the key person in the founding of the church at Philippi (Acts 16:14-15). However, there is simply no direct evidence for such a claim, and it must remain, at best, in the realm of speculation.

Regardless of their identity and specific role(s) in the church, the content of the appeal is quite clear: settle your disagreement or be of the same mindset. Once again, Paul uses the key verb root parakeleo, which refers to a mindset, a way of thinking and evaluating life and acting accordingly. In the Greek text Paul’s words are almost identical to 2:2, as the following translation reflects: settle your disagreement (Greek: auto phronein) (4:2 NLT);

be of the same mindset (Greek: auto phronete) (2:2 Greek). This connection suggests (at the least) that the disagreement between Euodia and Syntyche was an example of the kind of disunity endangering the Philippian church. But it is also possible that this disagreement was in fact the main source of disunity in Philippi, as others began to line up with one or the other in this dispute. Either way, the problem was significant enough for Paul to address these two women directly by name, something he rarely did.

The basis of their shared mindset should have been because they belonged to the Lord. Just as believers are to rejoice in the Lord (4:4), and stand firm in the Lord (4:1), Euodia and Syntyche needed to be of the same mindset and agree in the Lord. This statement takes on even more significance when we remember that Paul appealed to the mindset of Messiah Himself in his initial appeal for unity in the church (2:1-11). Such agreement does not mean uniformity, but rather a willingness to set aside personal agendas for the greater good of unity around the Gospel and its progress in the world. The Lord Yeshua Messiah had to be more important than their petty dispute. They needed to focus on Him until His unifying power caused their specific differences to fade into relative insignificance and caused the disagreement to disappear.¹⁶⁵

Having addressed the two women in the conflict, Paul now turns to address a third party to get involved. So, I ask you, my true companion (Greek: suzugos), to help these two women (4:3a Greek). The challenge is knowing whom Paul is asking for help. Several possible explanations for the identity of this person have been offered. Some believe he was a person that Paul knew, but chose not to name. But in the immediate context Paul named Euodia, Syntyche, and Clement, why would he not have named that person? It is unlikely that Paul is speaking to a person named Suzugos since there is no such name known in the Greco-Roman world. The Philippians surely knew who he was, whether or not Paul named him.¹⁶⁶

The Greek word suzugos itself, therefore, indicates the closest kind of relationship – indeed a co-worker – with Paul. If we are correct in identifying this true companion as one of his co-laborers in Paul’s itinerant ministry, then it cannot refer to Timothy, who was coming later than this letter was written. Of the others who were available, the most likely candidate was Luke. Two things make this plausible, if one considers Luke as the person to be identified with the “we-passages” in Acts (see the commentary on Acts Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages). First, the “we” narrative takes Luke to Philippi in Acts 16, where it stops until Paul’s return to Philippi some four to six years later in 20:1-5. Luke clearly intends his readers to infer that he had spent those intervening years in Philippi. If so, then, as one of Paul’s most trusted companions, it seems reasonable that the apostle had asked Luke to help settle the disagreement between Euodia and Syntyche.

Second, if our view of the date and place of this letter is correct (see Ac – Philippians from a Messianic Perspective), then Luke had recently been with Paul during the earlier period of this same imprisonment when Paul wrote the letters to Colossae and Philemon (Colossians 4:14 and Philemon 23). The letter to Philippi, however, seems to have been written toward the end of Paul’s house arrest (2:24), is especially noticeable for its lack of mention of the names of any of Paul’s companions. All of this makes perfectly good sense if Luke had at some earlier point left for Philippi – and was perhaps the catalyst of their recent revival of material support (4:10). None of this can be proven, of course. Nevertheless, it fits all the available historical data, and the epithet my true companion would be especially fitting for Luke, especially in light of the affectional language in Colossians 4:14.¹⁶⁷

Paul also had a personal reason for wanting Euodia and Syntyche to be reconciled: for they had shared his struggle in the cause of the Gospel (4:3b NASB). Euodia and Syntyche may have been two of the women who heard Paul preach when he first came to Philippi (see Acts By – Lydia’s Conversion in Philippi). If so, they witnessed the turbulent events that marked the birth of the Philippian church (see Acts Bz – Paul and Silas in Prison). The tragic conflict between those two women reveals that even the most mature, faithful, and committed people can become so selfish as to be embroiled in controversy if they are not diligent to maintain unity.¹⁶⁸ The mention of Euodia and Syntyche who worked along with the rest of my co-workers leads Paul to mention Clement (4:3c NASB). Almost nothing is known about Clement other than what is indicated here. Both Origen (184-254) and Eusebius (263-339) identify a church father as the later bishop of Rome by the same name; however, whether this is the same man mentioned by Paul here remains a matter of speculation.

Paul concludes his appeal for the true companion to intervene in the disagreement with a theological reminder that their names are written in the Book of Life (4:3c Greek). This book is the register where ADONAI keeps the names of the redeemed (Exodus 32:32; Psalm 69:28; Dani’el 12:1; Malachi 3:16-17; Luke 10:20; Revelation 3:5, 13:8, 21:27). Just as the names of Roman citizens were recorded in an official register to ensure that their rights and privileges were safeguarded, so too believers have their names written in God’s heavenly register from all eternity past (Matthew 25:34; Ephesians 1:4; Second Timothy 1:9). This will ensure that we will be vindicated the final day (see the commentary on Revelation Fo – The Great White Throne Judgment).¹⁶⁹ The Book of Life is also a Jewish concept connected to both the Great White Throne Judgment and the High Holiday liturgy of Rosh Ha’Shanah, when at the blowing of the shofar all Isra’el declares, “May Your Name be inscribed in the Book of Life“ (Leviticus 23:23-25; Micah 7:19; Matthew 24:31).¹⁷⁰

By mentioning the Book of Life, Paul reminds all involved of their common ground at the foot of the cross, regardless of their position in the church or role in the disagreement. It is so amazing that ADONAI writes our names in the Book of Life! From before the foundation of the world God wrote the names of His people in His book, and then sent His Son to redeem us. So, our lives should reflect the reality that our true citizenship is in heaven (see Bj – A Tale of Two Citizenships) as we await the return of the Kosher King to start His Messianic Kingdom (see the commentary on Revelation Fh – The Dispensation of the Messianic Kingdom).

For some, our temptation is to avoid confrontation and stay out of situations that we should intervene in. For others, the tendency is to poke their nose into places where they don’t belong. In both cases, the root is often the same: fear of mankind rather than fear of the Lord. In the Body of Messiah we are responsible for one another. When conflict arises that threatens the health of the Body, it is vital for fellow believers to get involved.¹⁷¹

Dear heavenly Father, praise You for not ignoring problems, but rather You deal with issues with kindness and wisdom. Ignoring issues is what often happens in this world, but that is not how You want Your children to act. You want us to immediately deal with any problems with fellow believers before worshipping You. If you are presenting your offering upon the altar, and there remember that your brother has something against you, leave your offering there before the altar and go. First be reconciled to your brother, and then come and present your offering (Matthew 5:23-24). May we live following Your excellent example of focusing their lives on the eternal joy of living with You in heaven. Let us run with endurance the race set before us, focusing on Yeshua, the initiator and perfecter of faith. For the joy set before Him, He endured the cross, disregarding its shame; and He has taken His seat at the right hand of the throne of God (Hebrews 12:2). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Stand Firm in the Lord
4: 1

Stand firm in the Lord DIG: What can we expect from the world? How did the Philippians show their love for Paul, and how did Paul show his love for the Philippians? How were they Paul’s crown and joy? How does Paul explain what it means to stand firm?

REFLECT: How are you standing firm these days? On a scale of 1 to 10 with 10 being rock solid, are you the rock of Gibraltar, or a jellyfish? If you are not where you want to be, which of the seven basic principles below can you start with?

The Lord Yeshua Messiah is our perfect example of standing firm.

As John MacAthur relates in his commentary on Philippians, the congregations of God are under attack, just as Yeshua predicated it would be. He warned: In this world you will have trouble. But take heart; I have overcome the world (John 16:33). Paul echoed the Lord’s warning when he said: It is through many persecutions that we must enter the Kingdom of God (14:22), and wrote to Timothy: Indeed, all who desire to live godly in Messiah Yeshua will be persecuted (Second Timothy 3:12). Not surprisingly, the Church has faced persecution from the very start (see Acts, to see link click Au – The Apostles are Persecuted).

The assault on the Church comes from three sources. The world (First John 2:15-16) with all its charms tries to entice us away from obedience to the Word of God and a godly lifestyle. It also persecutes the Church, both openly and subtly. The Church dares not to compromise with the world (see the commentary on Revelation Bd – The Church at Sardis) because whoever wishes to be a friend of the world makes himself an enemy of God (James 4:4), and if anyone loves the world, the love of the Father is not in him (First John 2:15). Our old sin nature is another source of attack (see the commentary on Romans Br – The Significance of the Messianic Mikvah). Yeshua exhorted: Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak (Matthew 26:41). Even after Paul was saved, he could still cry out: Wretched man that I am! Who will rescue me from this body of death (Romans 7:24)? Energizing both the world and the flesh is the devil, who prowls around like a roaring lion seeking someone to devour (First Peter 5:8). The world is tempting, the flesh is vulnerable, and the devil is lion-like in his aggression. As a result, we, as believers, face a great amount of instability.

Paul was so concerned about spiritual instability of the churches under his care that he wrote to the Thessalonians: Now we really live, if you stand firm in the Lord (First Thes 3:8), and so brothers and sisters, stand firm and hold onto the Word of God that you were taught (Second Thessalonians 2:15). James 1:8 describes the person lacking spiritual stability, being double-minded and unstable in all his ways. As he closed out his first letter, Peter pleaded: I have written to you briefly, exhorting and testifying that this is the true grace of God. Stand firm in it (First Peter 5:12)! In his second letter Peter warned of false teachers who were enticing unstable souls (Second Peter 2:14). He also cautioned believers to beware of untaught and unstable false teachers who distort [Paul’s inspired letters], as they also do to the rest of the Bible, to their own destruction. You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness (2 Peter 3:16-17).

Spiritual instability leads to disappointment, doubt, discouragement, and ineffective witness. Unstable people are likely to be crushed by their trials. They are so susceptible to temptation. An example of an unstable person from the Torah who fell into sin is Reuben, Jacob’s firstborn son. In his patriarchal blessing of his sons, Jacob said of Reuben: Unstable as water, you shall not excel, because you went up to your father’s bed; then you defiled it – he went up to my couch (Genesis 35:22). Reuben’s instability led him to sleep with one of Jacob’s concubines (see Genesis Ik – Reuben Slept with His Father’s Concubine Bilhah). As a result, he lost the birthright that should have been his as Jacob’s firstborn son (First Chronicles 5:1).¹⁶²

In this passage, Paul addresses the vital question of how we can be spiritually stable. The passage opens with the traditional word therefore, which indicates that what Paul is about to write builds on what he has just written. The previous file described the believer’s pursuit of being conformed into the image of Messiah, which is both the goal in this life and the prize in the next (see Bi – Pursuing the Prize). Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends (4:1)!

The Lord Yeshua Messiah is the perfect example of standing firm for us to await our prize of perfection. He faced persecution, but never compromised; He endured . . . hostility by sinners against Himself without wavering (Hebrews 12:3). He was tempted in all things as we are, but without sin (Hebrews 4:15). Facing a trial that was more severe than any of us will ever endure, Yeshua . . . for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God (Hebrews 12:2). Yeshua Messiah is the perfect model of standing firm that we are to follow.

The phrase my brothers and sisters, you whom I love and long for, my joy and crown expressed Paul’s love for the Philippians (1:3-9). The apostle’s loving concern for the Philippians’ firmness caused him to send his coworkers Timothy (see Bc – I Hope to Send Timothy Soon) and Epaphroditus (see Bd – Send Epaphroditus at Once) to Philippi. The bond between Paul and the Philippians was strengthened by their faithful financial support (4:15).

Not only did Paul love the Philippians, but they were also his joy (cf. 1:4, 2:2 and 17, 4:10). Paul’s joy didn’t come from circumstances because when he wrote Philippians he was under house arrest in Rome, chained to a Roman soldier (Philippians 1:12-13; Acts 28:16,20, and 30). Not only that, some teachers, motivated by jealousy for Paul, were preaching Messiah out of selfish ambition, thinking that they could stir up trouble for him while he was in chains (1:17b). But that didn’t steal Paul’s joy or love for the church he had founded. To the Thessalonians he wrote: For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Yeshua at His coming? For you are our glory and joy (First Thessalonians 2:19-20). Later, in the same letter he added: For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account (First Thessalonians 3:9). The joy of seeing his beloved Philippians grow to be more like Yeshua Messiah motivated Paul’s exhortation to stand firm.

The Philippians were also Paul’s crown. Stephanos (crown) does not refer to a royal crown, but to the laurel wreath, the interlocking branches and leaves of the bay laurel tree, given to victors in athletic events (First Corinthians 9:25). Or given to those honored by their peers, much like the trophies or plaques given today. A person receiving such an honor would have a feast held in his honor where he would receive his wreath. The Philippians were Paul’s trophy or wreath of honor; they were the evidence of his ministry (First Cor 9:2).

The question naturally arises as to how Paul’s command to stand firm was to be applied. The apostle’s answer, introduced by the phrase in this way, unfolds in verses 2-9. He lists seven basic, practical principles that lead to spiritual stability: (1) living in harmony (4:2-3), (2) maintaining a spirit of joy (4:4), (3) maintaining a gentle spirit (4:5a), (4) being calm in every situation (4:6a), (5) reacting to problems with prayer and petition (4:6b), (6) thinking about godly virtues (4:8), and (7) obeying God’s standard (4:9).¹⁶³

Dear heavenly Father, praise You for being such a wonderful heavenly Father, who lives within those who trust in Him. Standing firm is important for me to do. How encouraging it is to be able to read the many stories of Your children who stood firm for You despite many hard trials and temptations. David is an excellent example of standing firm, when he had to flee to the wilderness because his life was in danger. He could feel at peace because your steadfast love is better than life, my lips will praise You. So I will bless you as long as I live; in your name I will lift up my hands (Psalms 63:3). Praising You often, as Paul encourages me to do and as David did is very wise. Praising not only blesses You, but it also encourages me. Praising is meditating on all Your wonderful character traits and on what You have said. By doing this, I will be like a planted tree over streams of water, producing its fruit during its season. Its leaf never droops, and I can have confidence that I am on the right path (Psalms 1:3). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Philippians Chapter Four
4: 1-23

In his commentary on Philippians: Be Joyful, Warren Wiersbe writes that worry is the worst thief of all. How many people have been robbed of peace and fulfillment because of worry? In fact, worry even has physical consequences. And while medicine can remove the symptoms, it cannot remove the cause. Worry is an “inside job.” You can purchase sleep at the drug store, but you cannot purchase rest. If Paul had wanted to worry, he had plenty to worry about. He was a political prisoner facing possible execution. His friends in Rome were divided in their attitudes about his case. He had no mission board supporting him and no Legal Aide Society defending him. But in spite of all these difficulties . . . Paul didn’t worry!

These, then are the four thieves that rob us of our joy: circumstances (to see link click Ai – Philippians Chapter One); people (see Ar – Philippians Chapter Two); things (see Be – Philippians Chapter Three); and worry here in Chapter Four. How do we capture these thieves and keep them from taking away the joy that is rightfully ours in Messiah? Worry is actually wrong feeling (the heart) and wrong thinking (the mind) about circumstances, people, and things. Ours is a battle of the mind and heart, the Ruach Ha’Kosesh inspired Paul to tell us: Don’t be anxious (worry) about anything, but in every situation, by prayer and petition, with thanksgiving, present [our] requests to God. Then God’s shalom, passing all understanding, will keep your hearts and minds safe in union with Messiah Yeshua. Therefore, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable; if anything is excellent of praiseworthy – think about such things (4:6-8).

Chapter 4 describes the spiritual resources we have: ADONAI’s peace (4:1-9), ADONAI’s power (4:10-13), and ADONAI’s provision (4:14-23). With resources like these, why should we worry? We have the peace of God to guard us (4:7) and the God of peace to guide us (4:9). The peace of God comes to us when we practice right praying (4:6-7), right thinking (4:8), and right living (4:9). This is God’s secret for victory over worry.¹⁶¹

A Tale of Two Citizenships
3: 17-21

A tale of two citizenships DIG: If the Philippians imitated Paul’s attitude, how would that contribute to their unity? Who are the enemies of the cross of Messiah here? How do they mirror Mystery Babylon? In contrast, what is to characterize the citizens of heaven? How can you spot the enemies of the cross? How does your “dual citizenship” affect your life? How do societies’ twisted values affect how you live?

REFLECT: How do you see the enemies of the cross of Messiah at work today? How can you resist them? Who are some godly believers that you can model your life after? What does it mean to have the Lord on your lips? Who in your life needs a passport to heaven? Who are you praying for? How is our hope of Yeshua’s Second Coming a powerful motive for dedicated living and service today? How about others?

Paul’s future: the alien, “I look” showing a new vision.

As Dennis Johnson relates in his commentary on Philippians, in these verses Paul speaks of two competing destinations, two contrasting paths that people walk to reach them, and two rival groups of guides that show the way. Paul and those who shared his devotion to Messiah are role models for the citizens of heaven as they walk their earthly pilgrimage (3:17) toward the glorious coming of our Savior and the end of history (3:20-21). On the other hand, Paul describes those whose walk shows hatred towards the cross of Messiah and a preoccupation with earthbound interests, and who are headed for destruction (3:18-19). Paul first calls attention to mentors’ worth imitating (3:17), but then, in the opposite direction, toward the dangerous examples that lead to the pit of hell (3:18-19). Finally, the apostle points our gaze upward and forward to the City of God that is our true home, and to the Savior who will come from there (3:20-21).

Dear brothers and sisters, pattern your lives after mine, and keep your eyes on those who walk as we do (3:17 Greek). Paul has already commended Timothy (to see link click Bc – I Hope to Send Timothy Soon) and Epaphroditus (see Bd – Send Epaphroditus at Once) as role models. No doubt the circle was larger, including members of the Philippian church and believers passing through from elsewhere. Finally, Paul summoned the believers at Philippi to emulate his behavior by admitting that they are far from being fully mature, and to join him in the race for the prize that lies ahead (see Bi – Pursuing the Prize). Now, in case anyone has missed his earlier hints, Paul spells out very directly: “Imitate me. Think as I think, do as I do, pursue what I pursue.”

Paul’s forceful command to “keep your eyes on” is related to the noun “goal,” which Paul had just applied to the focal point of his own single-minded purpose (3:14). Earlier, the apostle had urged the Philippians to focus their attention on the interests of the others (2:4). It’s as if he is saying, “Watch carefully. We’ll show you how to run this life-long race to pursue more completely the Messiah who has pursued us, and in whose grace we rest.” Yes, you can learn by passively observing others. But here ADONAI is calling you to be more intentional and deliberate: find those whom Yeshua’s love and purity shine, and fix your gaze on how they live out their gratitude for His grace in the way they treat others, respond to setbacks and sorrows, and desire God’s glory in every situation.

On the one hand, we need both discernment and courage to identify and imitate the role models whose lives reflect the character of Messiah. The world (First John 2:15-16) invites us to emulate people who glorify rebellion, self-promotion, and immediate gratification of any and every desire (see the commentary on Deuteronomy Br – Do Not Commit Adultery). Advertising subtly signals that image and appearance are the measures of personal worth and significance. The workplace often rewards those who are clever and assertive. We need to look beneath the surface to notice those who genuinely reflect the Lord. Picture in your mind the older believers with whom you worship weekly as you read Paul’s profile of the fruit of the Spirit (Galatians 5:22-23), or his lists of the marks of maturity to be sought in the church’s elders and godly women (1 Timothy 3:1-11; Titus 1:6-9). Then, when you identify such mentors, find ways to get close to them and ask the Lord for boldness to follow their lead, swimming upstream against the strong current of the world.

On the other hand, Paul has to issue a sharp and sorrowful warning against a different set of guides, whose walk leads down a very different path, to a very different destination. For many walk, as I have often told you before and now tell you again even with tears, as enemies of the cross of Messiah (3:18 NIV). The apostle was painfully aware that the Philippians were exposed to a different company of mentors and models, whose motives and behavior contradicted everything that his friends saw at work in Paul and his colleagues.¹⁵⁴

Paul didn’t label the specific enemies of the cross of Messiah who were troubling the Philippians. There are, however, only two options: they were either Jews or Gentiles, or both. The Jewish false teachers who identified with the Messianic community were known as Judaizers (see the commentary on Galatians Ag – Who Were the Judaizers). They argued that the Gospel alone was insufficient to save: circumcision and Torah observance were also necessary. Paul denounced them as dogs . . . evil doers and the false circumcision (3:2). Though they thought of themselves as the sheep of God’s pasture, the Judaizers were actually enemies of the cross of Messiah. Their spiritual descendants – those who add works to salvation – still plague the Church to this day.

Or, those enemies of the cross of Messiah might have been Gentiles. Some Gentile false teachers held to the dualist philosophy prevalent in contemporary Greek thought. Those heretics, forerunners of the dangerous second-century heresy known as Gnosticism (see the commentary on Colossians), taught that spirit was good and matter was evil. Since the body is made of matter, they thought it is intrinsically evil. In their view, salvation ultimately didn’t involve redemption of the body, but deliverance from it. They believed that since the body is incurably evil, it didn’t matter what one did with it. Its desires can be satisfied; a person could practice all kinds of sexual abominations, including homosexuality, adultery, incest, and child abuse, or be a drunkard. They taught that all those things didn’t matter because they only affected the body and not the spirit. The Judaizers added to the Gospel, and the Gentile false teachers subtracted from it. John, under the inspiration of the Spirit, would later write: I warn everyone hearing the words of the prophecy in this book that if anyone adds to them, God will add to him the plagues written in this book. And if anyone takes anything away from the words in the book of this prophecy, God will take away his share in the Tree of Life and the holy City [the New Jerusalem] (Revelation 22:18-19).¹⁵⁵

In the apocalyptic imagery of the Bible, Mystery Babylon (see Revelation Dd – I Saw a Woman Holding a Golden Cup) and the New Jerusalem (see Revelation Fv – Nothing Impure Will Enter New Jerusalem) represent the ultimate “tale of two cities.” They symbolize the cosmic clash between the kingdom of man, enemies of the cross of Messiah – characterized by worldly power, materialism, rebellion against God, and eternal torment – and the Kingdom of God, defined by divine Presence, purity, holiness, and eternal peace.

Mystery Babylon is the corrupt counterfeit, representing earthly things. She is personified as a decadent, wealthy prostitute riding a scarlet beast, labeled Mother of Prostitutes and of the Earth’s Abominations. Babylon embodies humanity’s systems of power, greed, and idolatry. She seduces the nations through materialism, commerce, and false philosophies, leading humanity to glory self-reliance rather than the Creator. But despite her intoxicating power and deceptive allure, her reign is only temporary. Revelation prophesies her sudden, violent, and complete destruction, bringing an end to the systems that oppose ADONAI (see Revelation Em – Fallen is Babylon! She Has Become a Home for Demons). Therefore, whether our enemies were in the past during Paul’s lifetime, enemies in the present, or enemies in the future, Paul gives us four ways of identifying the enemies of the cross of Messiah:

1. They are headed for destruction (3:19a NLT)! Having rejected the one and only truth of salvation – all false teachers face the same fate. They are headed for eternal torment and punishment in hell (Matthew 25:46 and Second Thessalonians 1:9). The Judaizers deserved this fate because they added human works to the cross of Messiah. To believe the truth about Him, but also to believe that human works are necessary for salvation is to be damned forever. The Gentile heretics deserved their fate because they stripped the cross of Messiah of its power to transform lives. The result is a dead faith, unable to save (James 2:14-26).

2. Their god is their appetite (3:19b NLT). Appetite translates koilia, which refers to the abdomen, particularly the stomach. Here it is used symbolically to refer to all unrestrained sensual, fleshly, bodily desires (First Corinthians 6:13). The false teachers were condemned because they didn’t worship ADONAI, but bowed down to their own sensual impulses. It could be a reference to the Judaizers’ emphasis on eating kosher (see the commentary on Leviticus Bk – Ritually Clean and Unclean Animals). Or if the false teachers in view were Gentiles, it could refer to their unrestrained pursuit of sensual desires. Jude described them as godless people, who pervert the grace of our God into a license for immorality and deny Yeshua Messiah our only Master and Lord (see the commentary on Jude Ah – Godless People Have Secretly Slipped In).

3. They are proud of what they ought to be ashamed of (3:19c Greek). Shockingly, these false teachers boasted about the very things that brought them shame. This is the most extreme form of wickedness – when the sinner’s most disgraceful conduct before Ha’Shem is the highest point of self-exaltation. The Judaizers boasted in their rubbish – as Paul himself had done before he learned to count all of it as loss for the sake of Messiah (see Bh – Paul’s Response to His Opponents: Religious credits that do not impress God). Those Gentiles libertines also boasted – of their supposed freedom to pursue their most sensual desires. They were most proud of their worst perversions (First Corinthians 5:1-2).

4. They set their mind on earthly things (3:19d NASB). Their earthly focus provides evidence that the false teachers were not saved. James asked: Do you not know that friendship with the world is hostility toward God? Therefore, whoever wishes to be friends with the world makes himself the enemy of God (James 4:4). The Judaizers focused on ceremonies, festivals, feasts, sacrifices, new moons – things which are a mere shadow of what is to come; but the substance belongs to Messiah (Colossians 2:17). The libertines focused on the passing sensual pleasures of the world. Therefore, the enemies of the cross of Messiah, whether they add to the Gospel or take away from it, are to be avoided, never imitated.¹⁵⁶

However, the New Jerusalem is the City of God, representing heavenly things. Found in Chapters 21 and 22 Revelation, the New Jerusalem stands as the radiant, eternal antithesis to Mystery Babylon. The New Jerusalem is the dwelling place of God with His people. It represents all creation, where sorrow, pain, and death are entirely eliminated. Unlike Mystery Babylon – which thrives on exploitation – the New Jerusalem is a sanctuary of healing and perpetual light, symbolizing humanity fully aligned with the divine will.

Paul, now makes an astonishing statement: My citizenship is in heaven, where I look for a Savior, the Lord Yesha Messiah, for this world is not our permanent home (Philippians 3:20a Greek and Hebrews 13:14). To be a citizen of Philippi was to be a citizen of distant Rome, where Caesar ruled his immense empire, with all the related privileges and responsibilities. So, the believers in Philippi, whether their status in society was a slave or a citizen or something in between, were citizens of a distant cosmic capital, of heaven itself, where their Savior and Lord, Yeshua Messiah, infinitely mightier than Roman emperors, was ruling the universe.¹⁵⁷ Although we live in this world physically, we are citizens of heaven. In reality, we have dual citizenship. We are members of Messiah’s Kingdom, which is not of this world (John 18:36). Our names are recorded in heaven (Luke 10:20; cf. Philippians 4:3; Hebrews 12:23; Revelation 13:8 and 21:27). Our Savior is there (Acts 1:11; First Thessalonians 4:16); our fellow kedoshim are there (Hebrews 12:23); our inheritance is there (First Peter 1:4); our reward is there (Matthew 5:12); and our treasure is there (Matthew 6:20). Though we do not actually live in heaven right now, we live in the heavenly realm (Ephesians 2:6). We have the life of ADONAI within us, are under the rule of heaven’s King, and live for heaven’s cause.¹⁵⁸

These two cities represent two destinations. As believers we are continually called to distance ourselves from the worldly values of Mystery Babylon and live as citizens of the coming New Jerusalem. Faith in Yeshua Messiah is like our passport. It shows our true citizenship, which is in heaven. We are not going to be here forever. We are not earth-bound. Why should we hold on to this life so tightly? One day we must go. We can’t take it with us. We should hold things of this life loosely. Success and money will not make a big impression in heaven. Are you homesick for heaven? Believers do not fit into the scheme of things down here. The world tries to force us into its mold. They do not like to be reminded that there are higher standards. We reject their values. We reject their philosophy of life. We march differently than the unbeliever because we march according to a different Drummer. We are going in another direction. We do not belong here as our permanent residence. We are just passing through. We are out of place. We do not fall in line with the parade of this world. We are heaven-born and heaven-bound. God leaves us here as light and salt to influence others for Messiah. We do not want to go to heaven alone. We want to take others with us: grandparents, father, mother, brother, sister, friends. The Lord might just as well take us to heaven now if we are not going to take others with us.¹⁵⁹

We are not to wait for Messiah’s return with attitudes of passive resignation or bored disinterest. Instead, we are to eagerly wait for the return of our Savior, the Lord, Yeshua Messiah (3:20b Greek). We are not waiting for an event . . . but a Person. Apekdechomai (eagerly wait) is often used to speak of waiting for Messiah’s Second Coming (Romans 8:19, 23, and 25; First Corinthians 1:7; Galatians 5:5; Hebrews 9:28). It describes not only eagerness, but also patience. As noted in the previous file (see Bi – Pursuing the Prize), Messiah’s return (see the commentary on Isaiah Kg – The Second Return of Jesus Christ to Bozrah) marks the end of our struggling pursuit of the elusive prize of holy perfection, for it is then that He will take our weak mortal bodies and change them into glorified bodies (see the commentary on First Corinthians Dv – Our Resurrection Bodies). At that time, like Messiah’s resurrected body, our resurrected bodies will be recognizable. We will be able to eat, talk, and walk, but we will not have the physical restrictions of our present bodies. Boy, I don’t know about you, but I’m ready for a trade-in!

Lest there is any doubt that Messiah has the power to transform our bodies, Paul points out that He will accomplish all this by the exertion of the power that He has to subject all things to Himself (3:21 NASB). Hupotasso (subject) means to arrange in order or to manage. That means Messiah will have the power to rule the Messianic Kingdom (Revelation 12:5 and 19:15; cf. Isaiah 9:6 and 32:1; Zechariah 4:9). By His power He will transform the earth’s topography (Zechariah 14:4-8) and the natural kingdom (Isaiah 11:6-9). Paul’s point is that if Messiah can subject the entire universe to His sovereign control (First Corinthians 15:24-27), He has the power to transform believers’ bodies into His image.

As we run the spiritual race (Hebrews 12:1), we must look to godly examples for inspiration and instruction. We must also look out for those enemies of the cross of Messiah who would lead us astray. Finally, we must focus on the glorious hope that is ours when Messiah returns and the transformation of our bodies to be like His. Then, regenerated fully in soul and body, we will be ushered into eternal, holy glory and joy.¹⁶⁰

Dear heavenly Father, praise You for giving me citizenship in heaven! To have wealth of money or to travel this world, is nothing compared to the glorious beauty of praising you in Your holy heaven, along with the multitude of Your children, from every language and nation. Thank You for loving me so much that You give me the privilege of being adopted into Your family. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). And when it is time for You to bring me home, You will wipe away every tear from my eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away (Rev 21:4). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Pursuing the Prize
3: 12-16

Pursuing the prize DIG: Using the imagery of a track race, where does Paul picture himself in his spiritual life? What prize is he after? How is it known when he has reached his goal? What is perfectionism? How is it dangerous? What is sanctification? When and where would Paul receive his prize? How are we perfect?

REFLECT: Comparing your spiritual life now to a race, are you sitting it out due to lack of practice, an injury, or no warm-up? Are you standing in the blocks? Going full speed? Ready to give up? Why? What hurdles seem especially high to jump over? Is the goal of a believer a comfortable experience on this earth? 

Paul’s present: the athlete, “I pursue” showing maximum effort.

As John MacArthur relates in his commentary on Philippians, judging from the frequent use of athletic metaphors in his writings, the apostle Paul must have been a sports fan. Speaking of his desire to be effective in his godly life, Paul wrote: I box in such a way, as not beating the air (First Corinthians 9:26b). He described the life of a believer to the Ephesians as a struggle (Greek: pale, meaning a wrestling match or a fight) . . . not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places (Ephesians 6:12). In what might be considered his epitaph, Paul triumphantly declared: I have fought the good fight (Second Timothy 4:7a). In a reference to the Isthmian Games (held in Corinth and second in importance only to the Olympic Games), he reminded the Corinthians, “Everyone who competes in the games’ exercises self-control in all things. They then do not receive a perishable wreath, but we receive an imperishable crown” (see the commentary on Second Corinthians, to see link click Bc – For We Must All Appear Before the Bema of Messiah).

But Paul’s favorite athletic metaphor is that of a footrace. He declared to the Ephesian elders: I do not consider my life any account as dear to myself, so that I may finish my race and the ministry which I received from the Lord Yeshua, to testify solemnly of the Gospel of the grace of God (Acts 20:24). Reminding the Corinthians of the dedicated athlete who competed in the Isthmian games, the apostle wrote: Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win (First Corinthians 9:24). At the close of his life, Paul could declare: I have finished the race, I have kept the faith (Second Timothy 4:7b).

The previous file (see Bh – Paul’s Response to His Opponents) described Paul’s transformation when he encountered the risen Messiah on the Damascus Road. Then the apostle recited his impressive credentials. However, he then declared that compared to the surpassing value of knowing the Master, those achievements were mere rubbish. Paul exchanged his useless human achievements for the knowledge, righteousness, power, fellowship, and glory of the Lord Yeshua Messiah.

But it seems that some of the believers in Philippi may have mistakenly assumed that, having gained those marvelous benefits, that Paul had reached spiritual perfection (see Perfectionism by B. B. Warfield, P&R Publishing, Phillipsburg, New Jersey, 1931). The Judaizers (see Galatians Ag – Who Were the Judaizers) may also have taught the Philippians that spiritual perfection was attainable through being circumcised and Torah observance. There were also heretics (forerunners of the second-century Gnostics) who taught that spiritual perfection awaited those who attained a certain level of knowledge. To counter such false ideas, Paul quickly added these verses, relating six necessary prerequisites for effective reaching for the heavenly prize of bodily resurrection and the full realization of God’s promises that come with it.¹⁴³

1. Pursuing the prize requires a proper awareness: Not that I have already obtained this or am already perfect (3:12a CJB). The verb translated perfect (from teleioo) has the sense here of something that is brought to conclusion or fulfills its ultimate goal. The perfect tense of the verb stresses the state or condition of perfection or completion that the bodily resurrection will bring, while the passive voice indicates that it was not Paul who is doing the perfecting, but rather that he is being perfected by someone else (God).¹⁴⁴ Now all believers are eternally secure (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). That spiritual reality cannot be improved upon, but our sanctification (see Ax – Sanctification) can, and must, be. Knowing that we are not now what we should be, and what we will someday be in glory, must not produce apathy, but a zeal for running the race toward the heavenly prize. That is the Ruach’s work in us (Second Corinthians 3:18) and the longing of every regenerated soul.¹⁴⁵

So, Paul sprinted toward the prize to which ADONAI had called him in that confrontation on the Damascus Road (see the commentary on Acts Bc – Sha’ul Turns from Murder to the Messiah). Those who are maturing in Messiah will share Paul’s mind-set, not being complacent; but rather, striving to know the Lord more fully and to reflect Him more faithfully. The grace that we have already received invites us to the greater grace ahead. Paul rejects every version of perfection, ancient or modern, that promises relief from the race in exchange for any reward that falls short of the imperishable crown that we shall receive in heaven. Paul refuses to be sidelined short of that goal. Nor will he let his friends at Philippi drop out of the race. He urged them, as he urges us, to keep pace with him all the way to the finish line.¹⁴⁶

2. Pursuing the prize requires a maximum effort: This verse is the heart of the passage. In contrast to thinking he had arrived or had been made perfect, Paul said he was pursuing the prize (Greek: dioko, meaning to run or follow after aggressively). The verb translated pursue is the same one he used in 3:6 to recall his persecution of the Messianic Community before he was saved. The result is a subtle wordplay that is impossible to bring into English. In effect, Paul says that he was determined to devote the same sort of intense energy and maximum effort that was once directed towards persecuting believers, to pursuing being made into the likeness of Messiah. Because his ultimate goal was the state of perfection at the resurrection, he continually pursued it in the present to make that final perfection [his] own. In other words, the apostle pictures himself as a runner pursuing a goal placed before him – the state of perfection that will be realized at his resurrection (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection). However, Paul was only able to pursue this state of perfection because Messiah Yeshua had made him His own (3:12b Greek). The only reason that Paul was able to make perfection his own is that Messiah had first made Paul His own.¹⁴⁷

Paul was a prisoner of war, and glad of it. Messiah confronted Rabbi Sha’ul on the Damascus Road (see the commentary on Galatians Ao – God Set Me Apart and Called Me through His Grace) and laid sovereign claim to His enemies’ allegiance. Because Messiah had laid hold of Paul and would never let go, Paul would one day lay hold of the perfection awaiting him at the finish line in heaven, and never let go.¹⁴⁸ The picture is that of Messiah pursuing and overtaking the sinner who is running away from Him, making him His own, and then leading him in a new direction to pursue the final goal of perfection.

3. Pursuing the prize requires a focused concentration: Maximum effort without focused concentration is useless. Every athlete knows that runners in a race must fix their eyes ahead of them; those who watch the crowd or their own feet are likely to trip and fall. To make a maximum effort in any athletic endeavor requires the participants to concentrate on a point straight ahead. Paul addresses the Philippians with the gentle, intimate, affectionate brothers and sisters to move their hearts away from the Judaizers and toward him. For the third time Paul adds the disclaimer: For my part, I don’t think of myself as being perfected. Here, the apostle directed his argument at those who were teaching error, and he wanted to make the truth abundantly clear. Despite the claims of the false teachers to the contrary, spiritual perfection is not possible in this life! However, Paul had a laser-focused concentration on the life-long process of sanctification. But how would he accomplish that goal? He responded: This one thing I do: forgetting things which are behind me.¹⁴⁹ Paul didn’t keep thinking about the past; he didn’t constantly remind himself of all his past achievements (see Bh – Paul’s Response to His Opponents: Religious credits that do not impress God). He strained forward toward what was ahead of him (3:13 Greek). Straining forward perfectly captures the picture of a runner, with every muscle engaged, drawing on every ounce of energy, in the final all-out sprint to the finish line.

The way Paul runs his race poses heart-searching questions for you and me. If your thought life, daily routine, spending practices, and interpersonal interactions were translated into Paul’s athletic imagery, what would it look like? Are you “running aimlessly?” Is your pace hindered by backward glances toward previous days, or sideways glances at other runners? Since Messiah has captured you in His amazing grace, can you rest on your laurels. Can you direct your aim, imagination, time, energy, and money toward the precious prize that Paul pursues? Then rivet your gaze on the goal, on the prize that he found irresistibly attractive, and run with all the strength and stamina that Messiah can give you!¹⁵⁰

4. Pursuing the prize requires a proper motivation: It is a metaphor of a believer’s life that declares: I pursue the goal and receive the heavenly prize for which God, through Messiah Yeshua, is calling us (3:14 Greek). As noted earlier, this idea is the heart of the passage. The present tense I pursue expresses Paul’s continuous effort to attain his prize of being ushered into God’s glorious presence in heaven. As noted above, perfection is not attainable in this life. The finish line is in heaven, where the rewards will be handed out (Matthew 5:12; Luke 6:23; First Corinthians 3:12-15). Like a runner triumphantly pumping his fist in the air as he approaches the finish line, Paul declared at the end of his life: I have fought the good fight, I have finished the race, I have kept the faith; in the future that is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day (Second Timothy 4:7-8). Only in the future would Paul receive the crown of righteousness (Messiah’s righteousness transferred to him); only then, would he receive the prize which he so diligently pursued.¹⁵¹

The goal of the life of a believer is not the most comfortable existence here on this earth. By calling us to Himself in Messiah Yeshua, ADONAI has given us a higher calling, one that aims for nothing less than the fullness in this present evil age will necessarily involve suffering, but such sufferings are not worth comparing with the glory that is to be revealed to us (Romans 8:18). It is our shame that we too often settle for what the world offers to us as satisfying when far greater treasures are ours in Messiah, both in this world and the world to come. When we, as believers, set as our goal the fullest experience of all that YHVH has for us in Messiah, we are truly the richest people on earth.¹⁵²

5. Pursuing the prize requires a proper recognition: Paul was not in the spiritual race alone; it includes all believers, described here by the phrase: as many of us are perfect (3:15a Greek). The apostle is not speaking of heavenly perfection; that would contradict what he said earlier in 3:12a. That perfection does not come until believers are glorified (see Ax – Sanctification: Ultimate sanctification). Rather, in a play on words, he describes believers as those who are positionally perfect (or justified) in Messiah (see Ax – Sanctification: Positional sanctification). Since Paul is arguing against those who taught that perfection is attainable in this life, his use of the word perfect may be a bit double-edged, with a twinge of sarcasm. Those false teachers were not perfect in either practice or position.

Every true believer must have this same attitude that Paul had (3:15b Greek). Like the apostle, believers must be totally focused on making the maximum effort to pursue the prize of glorification. We know how Messiah thinks because the Bible gives us His mind; therefore, we have the mind of Messiah (First Corinthians 2:16b). When we think biblical, divine thoughts, viewing all of life from the Lord’s perspective, those thoughts will mold our behavior so that we become more like Him.

But Paul was an experienced pastor and knew that not all believers would share his relentlessness focus on pursuing the prize. To them, Paul said: If you have a different attitude in anything, God will also reveal this to you (3:15c Greek). Those who refuse to heed Paul’s message will hear that same message from ADONAI. He will correct them through His Word, His Spirit, or through His discipline (see Hebrews Cz – God Disciplines His Children). God will do whatever it takes to make sure that believers recognize their need to pursue the prize of being conformed to the image of His Son (Romans 8:29a). He will also provide the resources we need to do that very thing: By His divine power, God has given us everything we need for a godly life through our knowledge of Him who called us by His own glory and goodness (Second Peter 1:3).

6. Pursuing the prize requires a proper consistency: One more thing, having developed a proper awareness, effort, concentration, motivation, and recognition, believers must consistently live by the same standard to which we have attained (3:16 NASB). In other words, believers must stay on the same spiritual path that they had been following. To use the metaphor of a race, they needed to keep running in their lane. Four divinely provided resources help us consistently pursue the prize as we sprint to the finish line of life. First is the Word of God. Peter wrote: Like newborn babies, long for the pure milk of the Word, so that by it you may grow with respect to salvation (First Peter 2:2). Second is prayer. Paul prayed that the Corinthians would be made complete (Second Corinthians 13:9). Third is following a godly example. Paul encouraged the Corinthians: Be imitators of me (First Corinthians 4:16; cf. First Corinthians 11:1; Philippians 3:17; First Thessalonians 1:6; Second Thessalonians 3:7 and 9; First Timothy 4:12; Hebrews 13:7; First Peter 5:3). Finally, ADONAI uses trials to mold us into the image of Yeshua Messiah: After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Messiah, will Himself perfect, confirm, strengthen, and establish you (First Peter 5:10; cf. James 1:2-4).¹⁵³ Salvation is by grace alone, through faith alone, in Messiah alone, so that ADONAI alone receives all the glory.

Dear heavenly Father, praise You for Your Word and Your wisdom to discern that I am far from perfect in this life. Lord, help me run the race of sanctification, keeping my eyes on the prize of glorification when I am finally with You in heaven. Help me be consistent in my pursuit of holiness. Then, and only then, will I be perfect as You are, minus your deity. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Paul’s Response to His Opponents
3: 4-11

Paul’s response to his opponents DIG: What did it cost Paul to shift the basis of his confidence before ADONAI from his performance and status to Messiah’s grace? What did he gain? In what ways was he superior to the Judaizers? What are the surpassing benefits of knowing Messiah? Who can you share those with this week?

REFLECT: What human qualifications are diverting your trust from God these days: Good looks? Good works? Reputation? Religious traditions? Wealth? How do these attitudes block us from “gaining Messiah?” From allowing the Gospel to spread? From this passage, explain the way a person can be righteous in the sight of ADONAI?

Paul’s past: the accountant, “I have counted” showing new values.

As John MacArthur relates in his commentary on Philippians, Paul’s autobiographical passage introduces the most dramatic and compelling salvation testimony in the B’rit Chadashah, that of the apostle Paul. It is also one of the most significant statements of the doctrine of salvation in the Bible, revealing the internal work of ADONAI in a truly repentant and believing sinner. The apostle relates what was going on in his mind when he met the risen Messiah on the Damascus Road (see the commentary on Acts, to see link click Bc – Sha’ul Turns from Murder to the Messiah). But since Luke’s account doesn’t reveal the transformation of Paul’s thinking, here, the apostle himself provides those details of the Ruach’s work in his heart.

Having unmasked the Judaizers in 3:2 (see Galatians Ag – Who Were the Judaizers) and defined believers as the true circumcision in 3:3 (see Bg – Paul’s Opponents), Paul anticipates the Judaizers’ response. They would certainly argue that the Philippians did not understand the rich heritage of Judaism. But the same couldn’t be true of the apostle. His Jewish credentials were impeccable, easily equaling or surpassing those of the Judaizers. He knew first-hand all that Judaism had to offer. Describing his life before his conversion, Paul wrote: I was advancing in Judaism far beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions (Gal 1:14). Today we say, “been there . . . done that.”

If anyone could have achieved salvation by self-effort, it would have been Paul. His impressive credentials enabled him to declare: Even though I certainly have grounds for putting confidence in [human qualifications], if anyone else thinks he has grounds for [them], I have better grounds (3:4 CJB). Paul didn’t make that seemingly prideful statement to boost his ego, or to claim spiritual superiority over others. He understood the foolishness of boasting, and did so only for the sake of argument. So, as he did in the situation in Corinth (see the commentary on Second Corinthians Ca – Foolish Boasting), Paul sets forth his own credentials to counter his opponents’ foolish arguments.

Religious credits that do not impress God (3:5-6): Paul counted seven things that he once put in his spiritual profit column, but now places them in his loss column (3:7). When he understood the Gospel of Messiah, he realized that all of these credentials, achievements, privileges, and rights were worthless. The apostle isn’t saying that they are of no social, cultural, educational, or historical value. Instead, he’s saying that they are of no value as far as salvation goes, and could not save him or anyone else.

1. Salvation is not by ritual: Circumcised on the eighth day (3:5a CJB). Paul begins with circumcision because that was the major issue for the Judaizers (Acts 15:1 and Galatians 6:12-13). The apostle went through the defining rite of Judaism (Genesis 17:10-12 and Leviticus 12:3) when he was circumcised on the eighth day after his birth.¹³² ADONAI originally designated circumcision as the sign of His Covenant with Abraham (see the commentary on Genesis En – Every Male Who Is Eight Days Old Must be Circumcised). Although other cultures around Abraham practiced circumcision,¹³³ within the context of God’s relationship with Abraham and his descendants, circumcision was to be the tangible demonstration of one belonging to the covenant community. The nature of circumcision was intimately connected with the nature of God’s promise to Abraham . . . offspring. By making the human organ through which the promise of offspring would be fulfilled, YHVH reminded His people of His covenant with Abraham.¹³⁴. Yet, Paul included circumcision, the most essential rite in Judaism, in his spiritual loss column. Salvation does not come by any ritual ceremony, whether Jewish circumcision, the Roman Catholic mass, infant or adult baptism, or the Protestant observance of the Lord’s Supper.

2. Salvation is not by race: By birth belonging to the people of Isra’el (3:5b CJB). In this designation, the emphasis rests on Paul’s inclusion within the line of God’s people. The apostle inherited all the blessings of being a part of the covenant nation. Writing to the church in Rome, Paul described some of those blessings. What advantage, then, is there in being a Jew, or what value is there in circumcision? Yes, there are great benefits! First of all, the Jews were entrusted with the whole revelation of God (Roman 3:1-2). Nevertheless, mere ethnic descent doesn’t make one a recipient of the covenant promises made to Isra’el. Receiving the inheritance is based on faith in the promises of ADONAI. What defines true Isra’el is not ethnicity, but faith in the Messiah; as such, even the Gentiles who believe are grafted into the people of God (see the commentary on Dani’el Dx – The Mystery of the Olive Tree), even the Isra’el of God (Galatians 6:16c). Having said that, it must be clear that Paul is emphasizing his physical roots from the people of Isra’el. He continues to play on the words used by his opponents, the Judaizers, and on the ground rules they have laid out. The apostle claims that he measures up every bit as much as they do. A modern equivalent could be those who put their confidence in being a descendant of a family with numerous pastors and missionaries as grounds for their standing with God.¹³⁵ However, racial heritage, like circumcision, is unable to save anyone; no standing with ADONAI is gained except through faith.

3. Salvation is not by rank: From the tribe of Benjamin (3:5c CJB). Now Paul narrows the focus even further by identifying the tribe of his descent. The tribe of Benjamin was one of the most prominent tribes in Isra’el. He was the younger of the two sons born to Jacob’s favorite wife, Rachael, who died in childbirth (Genesis 35:16-21). Thinking that his favorite son, Joseph, was dead, Benjamin took his place in Jacob’s affections. He was also the last of Jacob’s sons to be born, and the only one born in the Promised Land. Sha’ul, Isra’el’s first king, was a member of the tribe of Benjamin (see the commentary on the Life of King Sha’ul Bv – Behold, Your King). When the Promised Land was divided among the twelve tribes, Jerusalem was included in Benjamin’s territory (Judges 1:21). When the United Kingdom split after Solomon’s death, only Benjamin and Judah remained loyal to the Davidic dynasty. The great leader Mordecai, used by ADONAI along with Esther to save the Jews from genocide, was also from the tribe of Benjamin (Esther 2:5). As a result, the tribe of Benjamin was one of the most noble in Isra’el. By Paul’s day, many Jews no longer knew what tribe they belonged to. Intermarriage during the years of exile (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule) had blurred the tribal lines. But Paul’s family line had remained pure Benjamite’s. That, again, elevated him above some of the Judaizers, who probably didn’t know their tribal descent. But Paul’s privileged status as a Benjaminite did not impress our Lord because family status has nothing to do with salvation.

4. Salvation is not by tradition: Paul did not personally contribute anything to earn the first three privileges on his list, but inherited them from his parents. However, the last four are things that he achieved by himself. The apostle’s claim to be a Hebrew of Hebrews (3:5d NIV) is best understood as a declaration that as he grew to manhood, Paul strictly maintained his family’s traditional heritage. He was born in Tarsus, a city in Asia Minor, not in Isra’el. But unlike many Jews in the Diaspora (dispersion), Paul remained firmly committed to the Hebrew language (Acts 21:40), orthodox traditions, and customs of his ancestors. In other words, he did not become a Hellenized Jew (Acts 6:1 and 9:29), one who had been assimilated into the Greco-Roman culture. Instead, he left Tarsus for Jerusalem to be trained at the feet of the famous rabbi Gamaliel in every detail of the Torah of his forefathers (Acts 22:3 and 26:4). So tightly did Paul cling to his Jewish heritage that he could confidently declare: So then, all Jews know my manner of life from my youth up, which, from the beginning was spent among my own nation and at Jerusalem (Acts 26:4). So, by every measure possible, Paul asserted that his identity as a Jew was second to none. Yet, after he saw the glory of the Messiah, his zeal for tradition became merely one more item that was transferred from the gain to the loss column.¹³⁶

5. Salvation is not by religion: In regard to the Torah, a Pharisee (3:5e CJB). Paul pursued his Jewish heritage to the extreme. He was so zealous for the Torah that he became a Pharisee (Acts 26:5). To the Sanhedrin (see the commentary on The Life of Christ Lg – The Great Sanhedrin) Paul declared: Brothers, I am a Pharisee, a son of Pharisees (Acts 23:6). Because the term Pharisee has taken on a life of its own today, it is important that we try to describe what that term meant during Paul’s day. Despite their frequent appearance in the Gospels, the Pharisees were actually a very small percentage of the Jewish population. The vast majority of Jews were unaffiliated with any of the main sects of Judaism; they were simply the people of the Land. Yet, despite this, the Pharisees were, for the most part, held in reasonably high regard by the general population because of their scrupulous devotion to both the 613 commandments of the Torah and to the Oral Law (see The Life of Christ Ei – The Oral Law). So when Paul identified himself as a Pharisee, he was marking himself off as one of the spiritual elites of Judaism. For many today, denominational or theological affiliation takes on such importance that it overshadows a person’s fundamental identity as a follower of Yeshua. While there is a legitimate place for denominational and theological affiliations in a fallen world, danger lurks when more importance is placed on being Baptist, Presbyterian, reformed, dispensational, charismatic, or something other than being a believer.¹³⁷ Paul’s cherished status as a Pharisee was but one more item in his spiritual loss column. Merely being a priest, theological scholar, or member of a devout sect can get you to heaven.

6. Salvation is not by zeal: As further evidence of his zeal, Paul confessed that he had been a persecutor of the Messianic Community (Philippians 3:6a CJB; Acts 7:58, 8:1-3, 9:1-2 and 13-14; 1 Cor 15:9; Galatians 1:13 and 23; 1 Timothy 1:12-15). The Jews viewed zeal as the supreme religious virtue. It is a two-sided coin; one side is love, the other is hate. To be zealous is to love God and hate what offends Him. Paul’s zealous, but misguided, love for ADONAI caused him to hate and persecute the Messianic community. After Stephen’s martyrdom (see Acts Ax – The Stoning of Stephen), Paul set out to destroy the Messianic Community – entering house after house, he dragged off both men and women and handed them over to be put in prison (Acts 8:3). His persecution was so devastatingly effective that the Messianic believers in Jerusalem who were preaching the Good News were scattered (Acts 8:4). Later, Paul still breathing threats and murder against the followers of Messiah, went to the high priest and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem (Acts 9:1-2). His persecution was so violent that after Paul’s conversion all those hearing him continued to be amazed, and were saying, “Is this not he who in Jerusalem destroyed those who call on [the name of the Lord], and who had come here for the purpose of bringing them bound before the Great Sanhedrin (Acts 9:21)? In his defense before Agrippa, Paul was very open about his past (see Acts Cy – Paul’s Witness before Agrippa).

The shame of what he had done stayed with Paul for the rest of his life. In First Corinthians 15:9 he said: For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the Messianic Community of God. To the Galatians he wrote: For you have heard of my former manner of life in Judaism, how I used to persecute the Messianic Community beyond measure and tried to destroy it (Galatians 1:13). And late in his life he confessed to Timothy, “I was formerly a blasphemer and a persecutor and a violent aggressor. Yet, I was shown mercy because I acted ignorantly in unbelief” (First Timothy 1:13).

In terms of zeal, Paul outdid the Judaizers. They only proselytized the Messianic Community; he had persecuted it! His zeal for ADONAI led him to relentlessly, unsparingly, and mercilessly try to stamp out all those who counted Yeshua as their Lord and Savior. Paul was sincere . . . but sincerely wrong! The world is full of people who, like him, are sincere in their religious beliefs. They will make any effort, pay any price, and sacrifice anything in their attempts to please their god. They may pray, fast, live in poverty, abuse themselves, or seek to do good works. But religious zeal guarantees nothing; absolutely nothing. When Paul faced the reality of the risen Messiah, the zealous persecutor of the Messianic Community realized that his misguided zeal was a spiritual killer, and belonged in the spiritual loss column.

7. Salvation is not by legalism: Before his conversion, Paul outwardly conformed to the righteousness demanded by Pharisaic legalism. Those who observed his life would have found his behavior as blameless, which was far more than the Judaizers were (3:6 CJB). He was not blameless, of course (Romans 7:7-11), denying that he was a sinner. But by all outward appearances, Paul was a model Jew who lived by Jewish mitzvot. He was not, however, like Zacharias and Elizabeth who were both righteous before God, observing all the mitzvot and ordinances of ADONAI blamelessly (Luke 1:6).

Paul seemingly had it all. He had undergone the proper rituals, he was a member of God’s chosen people, he was from a favored tribe in Isra’el, he had scrupulously maintained his orthodox heritage, he was one of the most devout legalists in Judaism, he was zealous to the point of murdering Messianic believers, and he rigidly conformed to the outward requirements of Judaism. He seemingly checked all the right boxes. Yet once he saw the reality of grace through faith in Yeshua Messiah, he realized the uselessness of Pharisaic legalism for salvation and put it in the loss column. False religion deceives the mind, and consequently, damns the soul.¹³⁸

Surpassing benefits of knowing Messiah (3:7-11). Using financial language, Paul counted seven things that he once put in his spiritual profit column, but now places them in his loss column. The apostle now counted five things that he had gained. But whatever things were gain to me, those things I have counted as loss for the sake of Messiah (3:7 NASB). Paul now carefully crafts the account of his transformation to convince his readers that his choice to renounce his confidence in the flesh is the choice they too must make in order to know the Messiah and be conformed into His likeness (Romans 12:2 and First Peter 1:14). Although Paul’s account reveals his personal passion, it also offers a practical way for us to become like Messiah. Those of us who follow Paul, need to empty ourselves of the religious credits that don’t impress God and hold on to the benefits of knowing Messiah: knowledge, righteousness, power, fellowship, and glory.

This section is one of the most well-known in Philippians, and it is easy to see why. The call to treasure the Master above all things resonates deep within the soul of every believer. But knowing the Messiah through faith involves more than mere intellectual ascent (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). It means experiencing the power of Yeshua’s resurrection and the fellowship of His sufferings now as we await His return (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). In the meantime, we press on towards that day, forgetting what lies behind and straining forward toward what lies ahead (3:13).¹³⁹

Knowledge: More than that, emphasizes the contrast between the religious credits that do not impress ADONAI and the incalculable benefits of knowing Him. Paul declares: I count the religious credits of verses 5 and 6 to be loss in view of the surpassing value (more than mere intellectual ascent) of knowing Messiah Yeshua my Lord, sovereign King over all creation. The verb translated I have counted in verse 7 is in the perfect tense, indicating a completed action with continuing results in the present. That same verb translated I count here is in the present tense. That indicates the good works that Paul had counted on to earn God’s favor, and any that he might do in the present or future, are all but loss. For whom I have suffered the loss of all things which he might have sought to earn salvation apart from Messiah, and count them as mere rubbish, so that I may gain Messiah and be found in Him (3:8-9a NASB).¹⁴⁰

As F. B. Meyer relates in his commentary The Epistle to the Philippians, we may know Him personally face to face. Christ does not live back in the centuries, not amid the clouds of heaven: He is near us, with us, even when we lay down, and acquainted with all our ways. But we cannot know Him in this mortal life except through the illumination of the Spirit of God . . . and we must know Christ, not as a stranger who turns to visit of the night, or as the exalted king of men – there must be an inner knowledge as of those whom He counts as familiar friends, whom He trusts with His secrets, who breaks bread with Him.

To know Christ in the storm of battle; to know Him in the valley of the shadow of death; to know Him when the sun shines on our faces, or when we are darkened with disappointment and sorrow; to the know the sweetness of His dealing with the brokenhearted; to know the tenderness of His sympathy and the strength of His right hand – all this involves the many different experiences on our part, but each of them, like the many facets of a diamond, will reflect the beauty of His glory from every angle.¹⁴¹

Righteousness: Not having any righteousness of my own based upon legalism, but having the righteousness which comes through faith in Messiah – the righteousness that comes from God on the basis of trusting in Him alone (3:9b CJB). As a result of his Damascus Road conversion, Paul realized that legalistic righteousness could not save him (see the commentary on Romans Bz – Application to Believers in Yeshua). Righteousness is our right standing with ADONAI and acceptance by Him. Repentant sinners have all of Messiah’s righteousness transferred to their spiritual bank account (the theological word is imputed), becoming just as righteous as He is, minus His deity. In Second Corinthians 5:21, Paul declared that God made [Messiah] who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. Paul gladly shed the threadbare robe of his own righteousness and stretched out his empty hands to receive the glorious robe of God’s righteousness in Messiah (3:9b). This doctrine is the core of the Gospel. On the cross, ADONAI judged Yeshua as if He had personally committed every sin ever committed by every person who ever truly believed. But when a sinner embraces Yeshua as Lord and trusts only in His sacrifice for sin, God treats that sinner as if he or she lived Messiah’s sinless life (Isaiah 53:2 and First Peter 2:24).

Power: Paul had already mentioned the deep, experiential knowledge of Yeshua Messiah that comes through salvation (3:8). Nevertheless, the cry of his heart was that I may know Him. That initial saving knowledge of the Master became the basis of Paul’s lifelong pursuit of an even deeper knowledge of his Savior; that is, to know the power of His resurrection (3:10a NASB). He knew there was no power in Pharisaic legalism. He also knew there was no power in his flesh to overcome sin or to serve ADONAI (Romans 7:18). But because he knew the Messiah and had His righteousness imputed to him, Paul had been given the Ruach Ha’Kodesh and the same spiritual power that raised Yeshua from the dead. We were therefore buried with Him through baptism into death in order that, just as Messiah was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his (Romans 6:4-5).

Fellowship: The fourth benefit that salvation brought Paul was fellowship. The apostle speaks specifically here of His sufferings. As he had just noted, Paul was conformed to His death at salvation (3:10b NASB). But he has something else in mind here, a deep partnership and communion with Messiah in suffering. When he met Messiah, Paul gained a companion to be with him in his suffering. One who endured far more intense persecution and suffering than anyone else who ever lived, all of it underserved.

The deepest moments of spiritual fellowship with the living Messiah are times of intense personal suffering. Suffering drives us to Him. He is our merciful High Priest, a faithful friend who feels our pain, and a sympathetic companion who faced all the trials and temptations that we have (Hebrews 4:15). Therefore, He is uniquely qualified to help us in our trials and weaknesses. This wonderful truth led Paul to exclaim: That is why, for Messiah’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong (Second Corinthians 12:10).

Glory: In order that I might experience the resurrection from the dead (3:11 Greek). The final and supreme benefit Paul obtained when he met Messiah was the guarantee of his future resurrection at the rapture (see the commentary on Revelation By – The Rapture of the Church), when he would share Messiah’s glory. What do we gain by our union with Messiah? The knowledge of Messiah in our identification with Him; the righteousness of Messiah transferred to our spiritual bank account in justification; the participation in the sufferings of Messiah, and the sharing of His glory in our glorification (see Ax – Sanctification: Ultimate sanctification or glorification). No wonder Paul gladly exchanged the religious credits in his loss column for the surpassing benefits of knowing Messiah.

Matthew 19 records another man who came to the same crossroads as Paul (see The Life of Christ Il – The Rich Young Ruler). In reply to his question about how to obtain eternal life, Yeshua told him to obey the Torah. In response, the young man said to Him, “All these things I have kept. What am I still lacking” (Matthew 19:20)? He too had a spiritual profit column filled with self-effort, religious ritual, and works righteousness. But unlike Paul, he counted those things as gain and rejected the Master, whereas Paul counted them as loss and gained eternity with Messiah. Everyone stands at the same crossroads. People can cling to their religious credits and follow the rich young ruler thru the broad gate that leads to eternal destruction (see The Life of Christ Dw – The Narrow and Wide Gates). Or they can reject them in favor of the surpassing benefits of knowing the Master, and follow Paul thru the narrow gate that leads to eternal life (see The Life of Christ Ms – The Eternal Security of the Believer).¹⁴²

Dear heavenly Father, praise You for the relationship that I have with You. It is wonderful to know that I am loved by You. Your love is always gracious and steadfast. Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds (Psalms 36:5). No amount of works will ever be enough to allow someone to enter Your heaven. Thank You that You can see into the heart and look for faith, trust and belief. Not deeds, nor circumcision nor anything else when it comes to eligibility for someone to be able to enter into Your holy heaven. Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness’ (Matthew 7:21-23). But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). Thank You for abiding in me and preparing a place for me in heaven (John 14:23 and 3). In Messiah Yeshua’s holy Name and the power His resurrection. Amen

Paul’s Opponents
3: 2-3

Paul’s opponents DIG: Who were the Judaizers? What problem accounts for Paul’s change of tone between verses 1 and 2? Why was it important for Paul to give all his Jewish credentials? Why does Paul call the Judaizers dogs, evil doers, and mutilators? Instead of militating the flesh, what does Paul propose? Why is it important to get back to the basics? What conclusions does Paul draw for us today?

REFLECT: There were plenty of opponents during Paul’s day. Who are the opponents of Isra’el today? Who is the real enemy? Why is the ability to discern so important for believers? Why is replacement theology so dangerous today? How does this file speak to the need for Jewish evangelism today? How can you stand up for Isra’el today? What are the differences between a Gentile, a Jew, and a Messianic Jew? 

Salvation equals faith plus nothing.

As David Stern relates in his Jewish New Testament Commentary on Philippians, apparently there was a problem with Judaizers in Philippi as there was in Galatia (see Galatians, to see link click Ag – Who Were the Judaizers). Indeed, it seems as though this was the major cause of dissension in Philippi. Some believe from the shift in tone from 3:1 that Paul had planned to end his letter there, but suddenly evaluated the new activity among the Judaizers and responded with the sharp warning that follows. But the apostle probably had already decided to repeat what he had written before (namely, the appeal to the humility of Chapter 2), by restating it negatively as a warning not to boast (2:3), since humility excludes pride. Further, just as he used Messiah Himself as the supreme example (2:5-11), Paul uses the boasting Judaizers as a counterexample.

Some think that those Judaizers were not Jews by birth but fanatical Gentile proselytes (see the commentary Acts Bb – An Ethiopian Asks about Isaiah 53: see proselytes at the gate), preoccupied with physical circumcision, in which they took great pride, regarding it as the necessary means of initiation into the people of God (see Bj – A Tale of Two Citizenships). Against this hypothesis is raised the objection that Paul would not list all his Jewish credentials (2:5-6) if the Judaizers had none themselves; hence the Judaizers must have been born Jews. Possibly a little distressed at having to toot his own horn, Paul hastens to add that he does not put any confidence in the flesh and regards it as garbage (3:8). He introduces his credentials only because those who oppose him consider their own meager qualifications so impressive.¹²³

After commanding the Philippians to rejoice (see Bf – Rejoice in the Lord), Paul turns to his next major theme in the letter. His strong and direct warning implies another distinguishing mark of true believers: their ability to discern. Yes, there is the spiritual gift of discernment (see the commentary on First Corinthians Cq – The Distinguishing of Spirits), but every believer needs to understand the fundamental truths of the Gospel (Romans 6:17, 10:14 and 17). But since discernment, like faith, needs to grow and mature, Messianic rabbis, pastors and elders must warn their congregations about the danger of false teachers (see Ephesians Bk – Building Up the Body of Messiah). So in the present passage, Paul tells the Philippians how to recognize them. They were more than critics (see Ap – Paul’s Critics), they were his opponents. He describes those false teachers who opposed the Gospel using three terms, each introduced by the word Beware.

Beware of the dogs (3:2a Greek). Unlike the pet dogs (Greek: kunarion) described in Matthew 15:26-27, the dogs (Greek: kuon) Paul refers to are wild scavengers that plagued ancient cities. They roamed in packs, feeding on garbage (Exodus 22:31; First Kings 14:11, 16:4, 21:23-24) and occasionally attacking humans. They were despised, and dog was frequently used as a derogatory term (cf. Deuteronomy 23;18; First Samuel 17:43 and 24;14; Second Samuel 9:8 and 16:9; 2 Kings 8:23; Psalm 22:16; Revelation 22:15).¹²⁴

By labeling his Jewish opponents as dogs, Paul turns the tables on them. It was a common Jewish slur to refer to Gentiles as dogs. In a world view that denies the people of God on the basis of Jewish privilege, all who are outside of that circle of privilege are dogs. But in a world view that defines the people of God on the basis of their relationship of Messiah, all who seek to define the people of God on any other basis are in fact the dogs. For the world view that grants the Jew a privileged position before God on the basis of ethnicity, all Gentiles are dogs. Such a mindset thinks that being Jewish provides a privileged seat at the table in the Kingdom, while the Gentiles remain outside as dogs to scavenge the discarded leftovers of the feast. But instead, it is those who abandon confidence in their status and cling to Yeshua Messiah by faith that are the true sons of the Kingdom who enjoy God’s Great Wedding Banquet (see the commentary on The Life of Christ Hp – The Parable of the Great Banquet), while all who stubbornly cling to their privilege status ironically find themselves outside the Banquet as scavenger dogs feeding on the discarded scraps.¹²⁵

Beware of the evil workers (3:2b Greek). In contrast to Epaphroditus (see Bd – Send Epaphroditus at Once), Paul’s fellow worker in 2:25, these men were evil workers. In Second Corinthians 11:13b, Paul calls them deceitful workers. It is in a similar light that the apostle warned the Philippians to beware those evil workers. Typically, those involved in external, ritualistic, ceremonial religions see themselves as doing good to please God. In Galatians 1:14, Paul himself had once been proud of advancing in Judaism beyond many of [his] contemporaries among [his] countrymen, being extremely zealous for the Oral Law (see The Life of Christ Ei – Oral Law). After his conversion, the apostle realized that all his good works were worthless: But whatever things were gain to me, those things I have counted as loss for the sake of Messiah. More than that, I count all things to be loss in view of the surpassing value of knowing Messiah Yeshua my Lord, for whom I have suffered the loss of all things, and count them as mere rubbish, so that I may gain Messiah (3:7-8). Instead of seeing himself as doing good in God’s sight, Paul, at the end of his ministry, felt that he was in fact the foremost of sinners (First Timothy 1:15-16).

Only believers controlled by the Ruach Ha’Kodesh can do genuine good works (Eph 2:10; Colossians 1:10; 2 Timothy 2:21 and 3:17; Titus 2:14). Unbelievers can do bad things for bad reasons. They can also do good things, but only out of selfish pride, not for God’s glory. Only the redeemed can do good deeds motivated by a desire to glorify ADONAI. The false teachers plaguing the Philippians saw themselves as pleasing God, earning His favor and their salvation. But they perverted the commandments of God through a legalistic interpretation of the Torah. Thus, Paul exposed them for the prideful evil workers that they were.¹²⁶

Beware of the mutilators (3:2c). Finally, these false teachers are those who mutilate the flesh, or more literally the mutilation (Greek: katatome). Although they claimed to be promoting the true circumcision (Greek: peritome), they were promoting mutilation. Paul skillfully uses a play on words to indicate a point that he makes elsewhere, that physical circumcision is not required to be right with God (Romans 2:28-29; Galatians 5:2-12 and 6:15). The irony here is as sharp as the circumcisers’ knife – the circumcision that Paul’s opponents promote as the path of obedience to the Torah, is in fact, a violation of the Torah in light of the coming of the Messiah and the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace). Thinking they were advocating for the removal of the foreskin as the clear sign of their covenant status; they were actually encouraging a mutilation that separated them from the B’rit Chadashah sealed in the Messiah’s blood (see The Life of Christ Kk – The Third Cup of Redemption).

Of course, believers today can fall prey to the same type of attitude displayed by Paul’s opponents. We can look down on others for their lack of status and privilege, which is in fact the opposite of thinking more highly than ourselves. We can encourage others to pursue a life of good works, but do so in a way that encourages them to place their confidence in those works rather than Messiah. In doing so, we become evildoers.¹²⁷

Beware of those who say you must be circumcised to be saved (3:2 NLT). Pagan priests mutilated their own bodies, and the Judaizers mutilated the message of the Gospel by adding legalism to grace. Paul was saying that circumcision did not provide the Judaizers with any spiritual advantage but resulted in their spiritual mutilation.¹²⁸ The apostle was only human, and he became so upset at their false teaching that he exploded: I only wish those who are agitating you would castrate (Greek: apokopto, meaning bodily mutilation, to cut off) themselves (Galatians 5:12)! Paul expresses the wish that the Judaizers would not stop at cutting off their foreskin, but would go on to cutting the whole thing off for all the good it would do! If cutting off a little bit of skin would improve your standing before God, why stop there? Why not cut a lot of skin off! Obviously, he was using exaggeration to make his point that no amount of cutting would result in justification^.129

On the contrary, the spiritually circumcised are we who have circumcised hearts and ears (Acts 7:51a), we who have had the foreskins of our old nature removed, we who worship by the Spirit of God are the ones who are truly circumcised. We rely on what Messiah Yeshua has done for us. We put no confidence in human effort (3:3 NLT). Later, Paul would write to the church at Colosse: Also it was in union with Yeshua that you were circumcised with a circumcision not done by human hands, but accomplished by stripping away the old nature’s control over the body (Colossians 2:11a). An important question for Messianic Judaism is whether Paul is teaching that believing Gentiles are counted as the circumcised and unbelieving Jews are not. The answer is that this is a verse with several levels of meaning, so that it teaches several things; but it is important not to get the levels confused. The p’shat, the plain, literal sense of the text, is not that unbelieving Jews are not circumcised, or, as some Christians (who believe in Replacement Theology) claim, that “Christians are the true Jews.” Rather, the apostle is saying that Gentiles who undergo an outward conversion of Judaism without an inward change of heart are certainly not spiritually circumcised, even though they might claim to be.¹³⁰

Back to the basics: Jews are Jews . . . always have been, are, and always will be. Messianic Jews are Jews. Non-Messianic Jews are Jews. Messianic Jews and believing Gentiles (Jews and Gentiles who put their trust in Yeshua Messiah) constitute the Body of Messiah. By their faith, Gentiles become believers in the God of Abraham, Isaac, and Jacob; and as such, they are grafted into the Olive Tree without becoming Jews (see the commentary on Dani’el Dx – The Mystery of the Olive Tree). They remain Gentiles, but can become non-Messianic Jews by conversion to either Orthodox, Conservative, or Reformed sects.

Conclusions: A believing Gentile, spiritually circumcised but physically uncircumcised, has been grafted into Isra’el by faith (Romans 11:16-26; Ephesians 2:11-16), so that the promises given to Abraham apply to him as well (see the commentary on Galatians Bn – There is Neither Jew nor Greek in the Body of Messiah). Yet, he remains a Gentile, and is not the so-called “True Isra’el” or the “House of Isra’el” (specifically the “lost tribes” of Isra’el) as espoused by false cults like the Hebrew Roots Movement (see Galatians Ak – The Hebrew Roots Movement: A Different Gospel). One the other hand, a non-Messianic Jew, physically circumcised but spiritually uncircumcised because he does not trust in Messiah, is however, still a Jew; and even though he is a cut-off branch, he can be grafted back in again (see the commentary on Romans Cz – The Illustration of Isra’el’s Future). A Messianic Jew, circumcised both physically and spiritually, should take Paul’s warning (see Bh – Paul’s Response to His Opponents) not to make this “double circumcision” into an excuse for boasting, which is always a temptation. For in the Body of Messiah there is no first-and-second class citizenships based on whether one is circumcised (First Corinthians 7:19; Galatians 5:6 and 6:15) or Jewish (Ephesians 2:14), or any other external criterion (Galatians 3:28 and Colossians 3:11).¹³¹

Dear heavenly Father, praise You that though there will always be opponents in this world, You are always right there by my side, to guide and comfort me. Your power and wisdom are always much greater than all the opponents in this world. Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds (Psalms 36:5). Praise You that no opponent is greater than You, and You open the door to union with Your Messiah to all. The plan of the fullness of times is to bring all things together in the Messiah – both things in heaven and things on earth, all in Him (Ephesians 1:10). Opponents may say many things; but what counts is what You say: Salvation is by grace alone, through faith alone, in Messiah alone, so that God alone receives all the glory. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved (Romans 10:9). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Rejoice in the Lord
3: 1

Rejoice in the Lord DIG: Does Paul seem to be ending his letter here? How do we know that he is not? What is Paul’s negative example? Why use himself as a positive example? Is joy the same thing as happiness? What three clues does Paul give us to help us rise to the level of obedience in praising the Lord in difficult circumstances? How can the Gospel a safe harbor?

REFLECT: Why would we even consider turning back to the flesh when we possess such spiritual realities? How are you a positive example in Messiah to those whom you come into contact with? In what ways do you rejoice in the Lord? How do you know that you will not be at the mercy of people clever in devising ways to deceive? How are you demonstrating your joy today?

We cannot allow our circumstances to steal our joy.

In his effort to present himself as a model of a Messiah-shaped life, Paul begins with a negative example. After an initial call to rejoice in the Lord, the apostle warns the Philippians about the danger posed by the Judaizers (3:2). All that they claim comes through obeying the Torah, believers already experience by virtue of being in Messiah (3:3). To show the futility of putting confidence in the flesh, Paul beats them at their own game by showing that on their terms, his spiritual resume far surpasses anyone else’s (3:4-6).

Regardless of whether confidence in the flesh rests in our pedigree or our performance, it denies the reality of what ADONAI has done for us in Messiah. As members of the B’rit Chadashah, we have circumcised hearts, worship God in the power of the Spirit, and glory in Messiah Yeshua. Why would we even consider turning back to the flesh when we already possess such spiritual realities?¹¹⁹

Finally, my dear brothers and sisters, rejoice in the Lord (3:1a). Finally is better rendered so then, furthermore, or now then. What it meant here is exactly what it meant in First Thessalonians 4:1 and Second Thessalonians 3:1, as for the rest, meaning, or as for what remains to be said. It is a word of transition, not conclusion, since half of Philippians follows it. And as in previous cases, Paul adds: my dear brothers and sisters.¹²⁰ Rejoice (joy) is an important theme, both in Philippians (1:4, 18, 25, 2:2, 17-18, 28-29, 4:1, 4, and 10), and in the rest of the B’rit Chadashah, where it appears in its noun form and verb forms about 150 times. Here, as in 4:4 and 10 (cf. Luke 1:47), Paul connects rejoicing to a relationship, commanding believers to rejoice in the Lord. In other words, the sphere in which their joy exists is in their relationship with the Lord Yeshua Messiah.

The joy of which Paul writes is not the same thing as happiness (a word related to the term
“happenstance”), the feeling of exhilaration associated with favorable circumstances. In fact, joy persists in the face of unfavorable circumstances: weakness, pain, suffering, even death (James 1:2). Biblical joy produces a deep confidence in the future that is based on trust in the purposes and power of ADONAI. It results in the absence of any ultimate fear, since the relationship on which it is based is eternal and unshakeable (Psalm 16:11; John 16:22). Nor is it a humanly produced emotion; that Paul commands it shows that rejoicing is an act of the will in choosing to obey God. The result is a supernaturally produced emotion, the fruit of walking in the Spirit (see Galatians, to see link click Bv – Walk by the Ruach, and Not the Desires of the Flesh). As a result, true believers demonstrate joy (cf. Psalms 9:14, 13:5, 32:11, 33: 1 and 21, 35:9; 40:16, 51:12, 70:4; Luke 10:20; John 15:11 and 17:13; Romans 15:13; First Thessalonians 5:16).¹²¹

Dejected believers who have read Paul’s command to rejoice in the Lord sometimes struggle to do so. Yet Paul gives us three clues to help us: first, the fact that Paul expresses this as a command suggests that we are to strive to rejoice even in the face of challenging circumstances. Secondly, Paul himself is under house arrest with a possible death sentence as he wrote (or dictated) these words, yet he chose to be joyful (1:4 and 18, 2:2, 17-18, 4:1 and 10). Thirdly, the Gospel itself provides the grounds for faith’s obedient joy irrespective of circumstances: our citizenship is in heaven (see Bj – A Tale of Two Citizenships).

Perhaps sensing that his repeated calls to rejoice might lose their punch on the Philippians, Paul continued: I never get tired of telling you these things. He didn’t hesitate because he did it to safeguard (Greek: asphales) [their] faith (3:1b Greek). Safeguard here refers to the certainty or stability of a thing. In Hebrews 6:19 it refers to a sure anchor; in Matthew 27:64-66 it refers to the grave of Yeshua; in Acts 5:23 it refers to a securely locked jail. By using the Greek word asphales, Paul wanted to ensure that the Philippians would remain anchored in the safe harbor of the Gospel, rather than being tossed about by the waves and blown along by every wind of teaching, at the mercy of people clever in devising ways to deceive (Eph 4:14b).

Whereas today repetition in writing is largely frowned upon, in the ancient world it was a recognized way of emphasizing important points. But given the repeated mention of joy in the letter, even Paul may have worried that he would be perceived as belaboring the point. But he assures the Philippians that he will not hesitate to do so because it was for their own good. Reminding them of the necessity of rejoicing and reminding them of their grounds for joy in the Gospel of Yeshua Messiah provided a firm foundation for them to face whatever circumstances came their way, even if it involved the challenges of false teaching. What a comfort to know that the grounds for our joy are not based in circumstances, which are often beyond our control, but rather in the Person and work of the Master. Such indeed is the firm foundation of the believer: We have this hope as an anchor for the soul, firm and secure. It leads us through the curtain into God’s inner sanctuary (Hebrews 6:19).¹²²

Dear heavenly Father, praise You for being so wonderful! Having a relationship with You is such a joy even when circumstances are tough. When trials come, You use them to mature and polish me. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). Joy was still in Paul’s heart as he was under house arrest as he wrote the letter to the Philippians. Your love for me is eternal. For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord (Romans 8:38-39). What a great joy it is to know You and to have You as my awesome, loving heavenly Father! In Messiah Yeshua’s holy Name and power of His resurrection. Amen.

Philippians Chapter Three
3: 1-21

Circumstances (to see link click Ai – Philippians Chapter One) and people (see Ar – Philippians Chapter Two) can rob us of our joy, but so can things, and it’s this “thief” that Paul deals with in Chapter 3. It is important to see the total message of this chapter before we begin studying it in detail, so perhaps the following outline will be helpful:

Paul’s past: the accountant, “I have counted” showing new values (3:1-11).

Paul’s present: the athlete, “I pursue” showing maximum effort (3:12-16).

Paul’s future: the alien, “I look” showing a new vision (3:17-21).

In his commentary on Philippians: Be Joyful, Warren Wiersbe relates the four marks of the enemies of the cross of Messiah, looking for earthly things. You may recall that the city of Philippi was actually a Roman colony, a “Rome away from Rome,” if you will. In the same sense, the people of God are a colony of heaven on earth. Therefore, in 3:20 Paul describes the believer whose citizenship is in heaven, looking for heavenly things. It is easy to get wrapped up in “things,” not only the tangible things that we can see, but also the intangibles such as reputation, fame, and achievement. Paul wrote about whatever things were gain to him (3:7), but he also mentioned things which are behind me (past), and things that are straining forward (present), and what lies ahead (future) (3:13). In Paul’s case, one of those intangible things was his zealous pursuit of the Oral Law (see The Life of Christ Ei – The Oral Law) handed down by his forefathers (Galatians 1:14). Today we can be snared by tangibles and intangibles; and as a result, we can lose our joy.¹¹⁷

A fresh Messianic Jewish look at this chapter is important considering that the earlier Christian commentaries used this chapter as an argument against Judaism and Jewish practice. Most notable are the fourth-century C.E. sermons of John Chrysostom, which have been the basis for the anti-Semitic bias so prevalent in many current Philippian commentaries. In this chapter Paul confronts false teaching from the opponents of the Good News of Messiah (see Bg – Paul’s Opponents) and rebukes false teaching from either heretical Yeshua followers or one of the many pagan proponents in Philippi who could lead the new Philippian believers away from their faith in Yeshua Messiah.¹¹⁸

Send Epaphroditus at Once
2: 25-30

Send Epaphroditus at once DIG: Who was Epaphroditus? If you had to give a character reference for him, what would you say? How does he model 2:1-4? Which of the Philippians problems (1:17, 2:3, 3:2, and 4:3) would he be suited to deal with? What is the difference between mercy and grace?

REFLECT: How are you like Epaphroditus? In what areas do you need to grow to be more like him? Who are some models of humility and service you can look up to today? How do they challenge you to grow? What selfless person can you honor today? When was the last time you risked anything for Messiah?

Epaphroditus’ relationship to Paul was a brother, fellow worker, and a fellow soldier.

The third spiritual model after Paul (2:17a) and Timothy (to see link click Bc – I Hope to Send Timothy Soon), is Epaphroditus, another coworker and protégé of Paul’s. He was not an apostle or spiritual statesman like Paul or, as far as we know, even an elder, like Timothy. There is no record of any outstanding work that he accomplished. Nothing is known of his family, his personal background, his conversion, how long he had been a believer, or his specific functions in the churches at Philippi, Rome, or elsewhere.

The name Epaphroditus means belonging to or favored by Aphrodite, the Greek goddess of love (whom the Romans, and Frankie Avalon, called Venus) indicating that, like Timothy, he was probably born and educated in Greek culture. The name was common and later came to mean loving or lovely. Although Epaphroditus was often abbreviated to Epaphras, there is no evidence that he was the man named in Colossians 1:7 and 4:12. His level of sacrificial service to the Lord is especially instructive and encouraging for the believer, for whom examples of great preachers and Messianic rabbis such as Paul and Timothy may seem beyond reach. He exemplifies the spirit of sacrifice for the sake of Messiah that involves no public acclaim, no prominence, no high office, no great talents or gifts. He was not a noted preacher, teacher, or leader; therefore, his example seems more relevant and attainable.

Because they chose Epaphroditus to bring their gift to Paul and to minister to him (2:25 and 4:18), the Philippians obviously held him in the highest regard and trusted him implicitly. Although he may not have held an official position in their church, they knew that he met the apostle’s high moral and spiritual standards. He had the soul of a servant, going willingly to Rome to help Paul in any way he could for as long as was needed even though he understood that the situation could change overnight. If Caesar decided that Paul was indeed a threat to him as had been charged, he would not hesitate to execute Epaphroditus as well. Epaphroditus knew that the risk he was taking was real.

After stating his intent to send Epaphroditus back to Philippi, Paul gives us five different titles that reveal his character (verse 25), and then mentions several reasons for sending him back (verses 26 through 30).

But I think it is necessary to send back to you Epaphroditus, my brother, fellow worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs (2:25 NIV). The first three titles (introduced by my) pertain to Epaphroditus’ relationship to the apostle himself: brother, fellow worker, fellow soldier. The latter two (introduced by your) pertain to his relationship to the church at Philippi: messenger, minister.¹¹¹

Above all else, Epaphroditus, like all other believers, was Paul’s spiritual brother, a fellow child of God. As we have already seen in Philippians 1:12 and 14, 3:1 and 13, 4:1, 8, and 21, this is a common way that Paul refers to believers as siblings in the adopted family of ADONAI. But more than that, the two men had also become brothers in the sense of having a profound personal affection for each other. They had developed an abiding friendship and camaraderie as they served the Lord together.

Second, Epaphroditus was Paul’s fellow worker, emphasizing their common spiritual effort, in addition to their common spiritual life. The term Paul uses (Greek: synergos) was common in the ancient world, referring to someone who shared a similar task or trade. Of the thirteen times it is used in the B’rit Chadashah, all but one (Third John 8) are by Paul. In each instance it has the idea of an affectionate relationship, not merely that of an impersonal official relationship (Romans 16:9 and 21; Colossians 4;11; First Thessalonians 3:2; Philemon 23). Paul twice specifically includes godly women among his fellow workers: Priscilla in Romans 16:3, and Euodia and Syntyche, the two godly, but quarreling, members of the church at Philippi (4:2-3). In First Corinthians, he calls believers: God’s fellow workers (First Corinthians 3:9).

Third, Epaphroditus was Paul’s fellow soldier, suggesting their joint struggles against common spiritual enemies. Fellow soldier translates the compound Greek noun stratiotes (used only twice in the B’rit Chadashah; cf. Philemon 2), which is formed from sun (with) and stratiotes, the common word for soldier (Mt 8:9 and 28:12; John 19:2 and 23; Acts 10:7). Using the word figuratively, Paul cautioned Timothy to suffer hardship with him as a good soldier of Messiah Yeshua (2 Timothy 2:3). The apostle looked on Epaphroditus, not as a subordinate but, in humility, as a spiritual warrior in the service of the Lord Yeshua Messiah.

In the second set of titles with regard to the church at Philippi, Epaphroditus is called your messenger (Greek: apostolos), whom you sent to take care of my needs. As mentioned above, the word you indicates his relationship to the church of Philippi and views his work from their perspective. Paul now thought it necessary to send back to Philippi the beloved brother, fellow worker, and fellow soldier they had so lovingly sent to him. Apostolos can refer to an ordinary messenger, as it clearly does here. The term is also used for the office of apostle, held by the Twelve (including Matthias, Acts 1:21-26) and Paul (Romans 1:1; Galatians 1:1 and 19; Eph 1:1). They were men who had seen the risen Lord and were directly chosen by Him. In a completely unique way, Yeshua is the Apostle (apostolon) and High Priest of our confession (Hebrews 3:1). Apostolos can also refer to special messengers who were chosen and sent by the churches (Acts 14:14; 2 Cor 8:23). Clearly Epaphroditus was such a messenger, sent to Rome by the church at Philippi.

Epaphroditus was also a minister (Greek: letiourgos) sent from Philippi to meet Paul’s needs. In the B’rit Chadashah, letiourgos is most commonly used for service to the Lord. The apostle spoke of himself as a minister of Messiah Yeshua to the Gentiles, ministering as a priest of the Gospel of God (Romans 15:16). The writer to the Hebrews calls ADONAI’s holy angels His ministers (Hebrews 1:7) and even refers to Yeshua Messiah as a minister in the sanctuary and in the true Tabernacle (Hebrews 8:2). Therefore, for Paul to call Epaphroditus a minister was high praise indeed. This friend was the most valuable gift that came to Paul from Philippi – a self-giving, tireless, sacrificial, and humble servant of the highest caliber.

So, it must have been extremely difficult for Paul to send back to Philippi this dear brother, fellow worker, and fellow soldier. And because the church had sent Epaphroditus to stay with the apostle indefinitely and to serve his needs, Paul felt obligated to give four reasons for sending Epaphroditus back to Philippi.¹¹²

1. Epaphroditus had been longing for all of the Philippians (2:26a Greek). It was not that Epaphroditus was tired of serving Paul. He wasn’t afraid of the harm that might be a consequence if he stayed longer. Nor was he restless for a change of scenery. The titles that the apostle had given him show that he was a fellow worker who would never leave his job uncompleted and a fellow soldier who would never leave his post in the face of danger. No, he simply missed his fellow believers in Philippi. Paul uses the same Greek verb for longing (epipotheo) in 1:8 to describe his own desire to see the Philippians. It speaks of a strong desire for something, with an implication of need. In the Greek this verb is in the present tense, describing an ongoing or continuous desire that Epaphroditus had for all the Philippians.

2. Epaphroditus has been distressed (Greek: ademoneo) because you heard that he was sick (2:26b Greek). This strong verb means to be deeply troubled or dismayed. The only other occurrences in the B’rit Chadashah describe Yeshua’s anguish in the Garden of Gethsemane as He contemplated His impending crucifixion (Matthew 26:37 and Mark 14:33). This verb describes the confused, restless, half-distracted state producing mental distress. As a result, Epaphroditus may have unintentionally become distracted to the point of being less useful to Paul. His heart ached because he had learned that the believers in Philippi had heard that he was sick and were worried about him. He was not apprehensive about his own life-threatening illness (see 2:27a), but rather he was distressed over their distress!

Those who doubt that Paul was imprisoned in Rome when writing this letter often use this passage to claim that the distance involved between Rome and Philippi makes it difficult to envision word of Epaphroditus’ sickness getting back to the Philippians and then word of that concern to return back to him in Rome. In response, we should remember that despite the distance it is far from impossible that word traveled from Rome to Philippi and back again through people traveling for other purposes who were able to pass along news. Furthermore, it is possible that Epaphroditus became very sick on the way to Rome and sent word back to Philippi through someone traveling there, thus shortening both the time and distance necessary for news of his sickness to travel. It is also entirely likely that Epaphroditus was not sent alone with the financial gift, but had others from Philippi accompanying him. If so, someone from that part could have been sent back to notify the Philippians of his sickness, while Epaphroditus and the rest of the team continued on to Rome. Lastly, Paul’s words here do not demand that he and Epaphroditus received word of the Philippians’ concern; it would be a perfectly legitimate inference for them to conclude that the Philippians would be concerned without a specific message from them to that effect.

Now Paul further explains that indeed he was sick, and almost died (2:27a NIV). Thus, he confirms what the Philippians had heard, and perhaps even reveals that the sickness was even worse than they had known. Paul doesn’t tell us the nature of the sickness; however, the result was that Epaphroditus almost died. Paul himself was no stranger to situations that approached death. On one occasion He was beaten to death, the result of that near-death experience was to make us rely not on ourselves but on God who raises the dead (see Second Corinthians Aj – Our God Who Delivers Us). Few things sharpen one’s focus on what truly matters more than the prospect of facing death and appearing before one’s Maker. That which seemed so important is seen to be of little or no value, and that which is eternal significance comes into sharper focus.

But God. These two words signal the great reality that changes even the most dreadful circumstance. But God remembered Noah (Genesis 8:1); But God meant it for good (Genesis 50:20); But God raised Yeshua from the dead (Acts 2:24 and 13:30); But God being rich in mercy, because of the great love with which he loved us, made us alive together with Messiah – by grace you have been saved (Ephesians 2:4-5). But God had mercy on Epaphroditus (2:27b NIV). Mercy is different from grace. Grace is getting what you don’t deserve, mercy is not getting what you do deserve. The cry for mercy is specifically tied to sickness in Psalm 6:2, 40:5, and occurs repeatedly in the Gospels when people who are sick cry out to Yeshua for mercy (Matthew 9:27, 165:22, 17:15, 20:30; Luke 17:13 and 18:38-39). According to Paul, Epaphroditus is simply the latest in a long line of people who experienced God’s mercy, in the form of healing.

In Philippians 2:25-27 Paul mentioned his good friend Epaphroditus, who had been very sick. Paul had previously displayed the gift of healing. Why didn’t Paul simply heal his friend? Because Paul refused to pervert the gift by using it for his own ends. That would have been beyond the purpose of the gift of healing. The gift was not given to keep believers healthy. It was a sign to unbelievers to convince them that the Gospel was divine truth. We find a similar case in Second Timothy 4:20, where Paul mentioned that he had left Trophimus sick at Miletus. Why should Paul leave one of his good friends sick? Why didn’t he heal him? Once again, because that was not the purpose of the gift of healing (cf. 1 Timothy 5:23; 2 Corinthians 12:7b).

Epaphroditus, however, was not the sole recipient of mercy; for ADONAI showed mercy not on him only but also to [Paul]. The apostle’s affection for Epaphroditus is evident as he ties his own emotional state to Epaphroditus’ well-being. Indeed, had God not shown mercy to Epaphroditus, Paul says that he would have had sorrow upon sorrow (2:27c NIV). Although this expression is unparalleled elsewhere, it seems to communicate the idea of overwhelming grief, an appropriate response in the face of death (Genesis 42:38 and 44:29; John 16:20-22). Even Yeshua wept at the tomb of Lazarus, despite knowing that in a few moments He would raise him from the dead (see the commentary on The Life of Christ Ia – The Resurrection of Lazarus: The First Sign of Jonah). Being a believer does not eliminate grief at the death of those close to us, but it does sweeten the grief with a future hope that death will not have the final word (First Thess 4:13-18).

3. As a result of ADONAI showing mercy to Epaphroditus in sparing his life, Paul continues: Therefore, I am all the more eager to send him (2:28a NIV). The way Paul expresses himself strongly suggests that Epaphroditus was carrying this letter to the Philippians. He had completed his service to Paul and was then returning to the congregation that sent him. The Greek word translated more eager (spoudaios) communicates a sense of haste and importance in sending Epaphroditus. Paul gives the impression that as soon as Epaphroditus’ health permitted, the apostle sent him back to Philippi.¹¹³

4. So that you may rejoice when you see him again you may be glad and I may have less anxiety (2:28b NIV). The Philippians had not asked that Epaphroditus be sent back to them. His return was Paul’s idea and was carried out solely on his initiative. He knew that his loss would be their gain. But their happiness in having Epaphroditus back in their fellowship would bring Paul relief. Such is the amazing power and reward of selfless love. Paul, Epaphroditus, and the believers in Philippi were indeed of the same mind, maintaining the same love, united in spirit, intent on one purpose, doing nothing from selfishness or empty conceit, but with humility of mind regarding one another as more important than themselves and not merely looking out for their own personal interests, but also for the interests of others (2:2-4).

So then, Paul encouraged the Philippians to receive (Greek: prosdechomai) him in the Lord with great joy. The root (Greek: dechomai) was used by Yeshua to describe the way the humble, like childlike believers (Matthew 18:5), faithful preachers of the Gospel (Matthew 10:14), and the Gospel itself (Luke 8:13; cf. Acts 8:14 and 17:11) should be received. Prosdechomai describes how Phoebe, Paul’s sister in the Lord and a servant of the church, was to be received by the church in Rome (Romans 16:1-2).¹¹⁴ And honor people like him. Paul makes it clear that he is using Epaphroditus as an example of a larger principle here. Just as ADONAI honored Messiah for His obedience to the point of death, so too the Philippians should show honor to Epaphroditus, for he nearly died for the work of Messiah; risking his life in order to give me the help you were not in a position to give (2:29-30 Greek).¹¹⁵ Risking translates a participial form of paraboleuomai, which literally means to throw aside. It speaks of voluntary risking one’s welfare and thus exposing oneself to danger. It was sometimes used of gambling, so Epaphroditus could therefore be called the loving gambler. With a total disregard for his own welfare, he continually put his life on the line for the work of Messiah.

During the fourth to sixth century a brotherhood called the Parabolani, which means the gamblers, primarily in Alexandria and Constantinople, banded together to nurse the sick and bury the dead. Taking Epaphroditus as their model, they visited prisoners and ministered to the sick, especially those with dangerous communicable diseases whom no one else would help. They boldly proclaimed the Gospel of Messiah wherever they went. Perhaps Paul was using a word play on the name of Epaphroditus, which means favored by Aphrodite. Because she was the goddess of gambling as well as love, men would often cry out “Epaphroditus” as they cast the dice, hoping to be favored by her. However, in stark contrast to those men. His life entailed much risk; but it was not gambling. Without reservation, he could sincerely testify with Paul that whatever things were gain to me, those things I have counted as loss for the sake of Messiah. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them mere rubbish, so that I may gain Messiah (3:7-8 NASB). Paul, Timothy, and Epaphroditus were three very different people: Paul was a bold and fearless leader; Timothy was his quiet and devoted protégé; and Epaphroditus was a diligent, behind-the-scenes worker. Yet all three manifested the most important characteristic of a godly believer . . . a life worth imitating.¹¹⁶

Dear heavenly Father, praise and thank You so much for how wisely You step into my life when there appears to be no way out of a hard situation. The words “But God” are words of comfort that signify that You are almighty, all-powerful and able to do immeasurably more than I can think or imagine.  Now to Him who is able to do far beyond all that we ask or imagine, by means of His power that works in us (Ephesians 3:20). Paul’s situation of being under house arrest seemed contrary to Your will to preach the Good News. “But God” who is omniscient, knowing even the future guided wisely all that happened in Paul’s life, even trials and hard times to bring glory to God (First Peter 1:7). Help me Lord, to be like Paul when he was under house arrest and David in the wilderness, who both trusted and rejoiced in You despite the very hard times. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies. Your righteousness is like the mountains of God. Your judgments are like the great deep (Psalms 36:5-6). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

I Hope to Send Timothy Soon
2: 19-24

I hope to send Timothy soon DIG: If you had to give a character reference to Timothy, what would you say? How does he model 2:1-4? What of the Philippians problems (1:17, 2:3, 3:2, and 4:3) would he be suited to deal with? Why did Paul say that no one compared with Timothy? What does Paul say about his plans to visit the church at Phillipi? How were the Philippians already familiar with Timothy?

REFLECTION: Who are some models of humility and service you can look up to today? How do they challenge you to grow? Who are you encouraging about the way God is using them in your life? Do you have a genuine concern for the spiritual well-being of others? If not, why not? Who have you discipled? Who are you currently discipling? How many spiritual children do you have?

Paul didn’t have to convince the Philippians about Timothy, because they knew his proven worth.

After Messiah (to see link click Au – To Model the Messiah), Timothy was the second model of a spiritual servant. That’s why Paul wanted to send him (2:20). Paul probably met Timothy on his first missionary journey (see Acts Bm – Paul’s First Missionary Journey), where he was saved as a young man (First Corinthians 4:17). Apparently Timothy’s mother and grandmother had been saved first (Second Timothy 1:5). He was the son of a Jewish mother and a Gentile father, but Paul always considered the young man his own dearly beloved son in the faith (Second Timothy 1:2). When Paul returned to Derbe and Lystra while on his second missionary journey (see Acts Bu – Paul’s Second Missionary Journey), the apostle enlisted young Timothy as one of his fellow laborers (Acts 16:1-4). In one sense, Timothy replaced John Mark, whom Paul had refused to take along on the journey because Mark had deserted the apostle in Pamphylia, not accompanying them in the work of evangelism (see Acts Bv – Disagreement between Paul and Barnabas).¹⁰¹

But I hope in the Lord Yeshua to send Timothy to you soon, so that I too may be cheered by knowing how you are doing (2:19a CJB). The “but” at the beginning of this verse signals a transition to a new section of the letter (see Bb – The Examples of Timothy and Epaphroditus). In it, Paul focuses on his plans for the immediate future. Because he remains a prisoner, he states: I hope in the Lord Yeshua to send Timothy to you soon. Even in this seemingly mundane matter, Paul has Messiah as his focus; his hope is in the Lord Yeshua. At this point in his life, Paul knows full well that it is the Lord Yeshua who controls his every step, and reserves the right to change his plans. Indeed, it was just such a change of plans that led Paul to Philippi in the first place (see Acts Bx – Paul’s Vision of the Man of Macedonia). However, Paul could not send Timothy until the status of his own legal proceedings were resolved (2:23). Once that became clear, the apostle hoped to send Timothy and would soon follow him on to Philippi (2:24).

The purpose for sending Timothy soon is stated in the following clause: so that I too may be cheered by knowing how you are doing (2:19b CJB). Even in the midst of his own difficult circumstances, Paul remained focused on the welfare of the Philippians. In his letters he repeatedly mentioned concern for the various churches he had founded (2 Corinthians 11:28; Galatians 4:11-20; First Thessalonians 3;10), and now that he was under house arrest, he needed even more than ever to rely on others to handle the various challenges facing those churches. Paul expected to be greatly encouraged when Timothy reported back to him.

For us today, Paul provides a helpful reminder of submitting even the most mundane aspects of our planning to the Lord. This means more than simply adding “Lord willing” to our conversations. It entails action that is preceded by prayer and a willingness to change course when ADONAI redirect us. This verse also speaks to the value of encouragement. The apostle had spoken of the possibility of laboring in vain (2:16), and as he sat under house arrest in Rome his thoughts naturally turned to the fledgling churches scattered throughout the Mediterranean area. He knew the good it would do to hear how the Philippians were doing. The same is true for us today. Few things encourage us more than hearing about the fruit of our spiritual gifts. In Paul’s day it was far more difficult to receive up-to-date information. Given the distance, by the time Timothy would return from Philippi, circumstances in the church could have completely changed. But there is no excuse in today’s world, with the possibility of instant communication, for not taking the time to encourage fellow believers about the way ADONAI is using them in our lives.¹⁰²

Because Paul wanted the Philippians to accept Timothy without hesitation, he gave them a brief profile of that dedicated servant of Yeshua Messiah in verses 20 to 24. The apostle highlighted seven personal characteristics for the Philippians to emulate.

1. Timothy’s spiritual character was similar to that of Paul’s. The apostle said of his young disciple: I have no one who compares with him (Greek: isopsuchos, meaning a kindred spirit or like-minded). Even though he had been instructed in the scriptures from childhood by his mother and grandmother, Timothy’s greatest spiritual growth began when he started traveling and ministering with Paul. Except for the Lord Yeshua Messiah Himself, there has never been a spiritual mentor on par with Paul. Timothy had the unique and enviable privilege of being the apostle’s protégé (2:20a NASB). The goal of true discipleship is reproduction; when a person is fully discipled, Yeshua said, they will be like their teacher (Matthew 10:25). Over time, Timothy came to think like Paul, relate to believers and unbelievers like Paul, evaluate ideas and situations like Paul, trust in the Lord like Paul, and pray like Paul. They had similar qualities of the soul, similar passions, similar objectives, and similar zeal. So until Paul could return to Philippi, Timothy was by far his best substitute.

2. Timothy also had the virtue of being sympathetic. With the utmost confidence, Paul could assure the Philippians that Timothy would genuinely be concerned for care for [their] welfare (2:20b NASB). The verb concerned for (Greek: merimnao) expresses a strong feeling for something or someone, often to the point of being burdened. Yeshua used the verb to speak of needless anxiety and worry (Matthew 6:25-28 and 10:19; Luke 10:41). And later in Philippians, it is related to anxious (4:6). But here, Paul uses it in a positive sense to describe Timothy’s great concern for the welfare of the Philippian church. Like his Lord, Paul had a constant concern for all the churches he had founded (Second Corinthians 11:28), and was confident that Timothy shared that concern. They were both true shepherds.¹⁰³

Genuine concern for the spiritual health of fellow believers is a tangible demonstration of Messiah-like behavior. By describing Timothy in this way, Paul is presenting him as an example of the kind of concern for others that motivated Messiah to take on human flesh to ransom us from our sin nature (see Av – Obedient to Death). Timothy is an example of the mindset that thinks more highly of others and looks out for their concerns (see Au – To Model the Messiah). As such, Timothy is a sharp contrast to his critics who preached Messiah out of selfish ambition (see Ap – Paul’s Critics).¹⁰⁴

3. The apostle characterized Timothy as being single-minded, stated here indirectly by contrasting him with the self-centered, loveless attitude of the leaders of the church in Rome. It must have grieved Paul to have to say of them that they all seek after their own interests, not those of Yeshua Messiah (2:21 NASB). Although the Gospel was being preached, it was sometimes proclaimed out of envy, strife, and selfish ambition, rather than from pure motives (1:15a and 17). It seems that those who preached out of good will and love (1:15b-16) were either gone or silent. In Paul’s absence, many preachers had become worldly and self-centered. They were not apostate or heretical, but obviously had left their first love for Messiah (see the commentary on Revelation Az – The Church at Ephesus). Unlike Timothy, they were no longer single-minded, but had become double-minded, and therefore, unstable in all their ways (James 1:8). The few faithful men with Paul in Rome, such as Luke and Aristarchus (Colossians 4:10; Philemon 24), were evidently not available to travel to Philippi. The apostle was down to his last reliable coworker and Paul needed his help a while longer; faithful Timothy was the lone single-minded exception in Rome (2:13).¹⁰⁵ By his genuine concern for the Philippians, Timothy was a living example of Yeshua Messiah Himself.

It is a simple, but profound contrast. Being genuinely concerned about others is easy when it causes no personal inconvenience. But the true test is when genuine concern means sacrificing one’s own interests for the sake of others. Such genuine concern for others is at the same time; generally, a concern for the things of Yeshua Messiah. We must not miss the theological connection here. When we, as believers, show genuine concern for fellow members of the body of Messiah, we are in fact, seeking the interests of Yeshua Messiah. The Master Himself says as much in Matthew 25:35-40.¹⁰⁶

4. Paul didn’t have to convince the Philippians about Timothy because they knew his proven worth (Greek: dokimen, which has the basic meaning of proof after testing). Used by a person, dokimen describes proven character or tested value. (2:22a Greek). Paul used the verb form numerous times when he encouraged believers to prove (Greek: dokimazein) what the will of God is, that which is good and acceptable and perfect (Romans 12:2), and to examine (Greek: dokimazeto) themselves (First Corinthians 11:28; cf. Second Corinthians 13:5; Galatians 6:4). Timothy had been tested many times in his service to the Lord. When agitators from Thessalonica forced Paul to leave Berea, Timothy and Silas were entrusted to remain in the city to carry on the work there (Acts 17:14). Similarly, after Paul had passed through Macedonia and Achaia . . . the apostle sent Timothy and Erastus, who had ministered to him, into Macedonia (Acts 19:21-22). A short time later, Timothy accompanied Paul and others when they returned to Macedonia (Acts 20:3-4), of which Philippi was a key city. As a result, the church at Philippi was well acquainted with Timothy and had actually benefited from his faithful service for many years.

5. Like Paul, whom Timothy served with, the young man was submissive to Messiah. The word served (Greek: douleuo) is one of the most common verbs used in the B’rit Chadashah for service to the Lord (Acts 20:19; Romans 12:11 and 14:18; Colossians 3:24), and is related to the word servant (Greek: doulos). It is important to note that Paul is not speaking of Timothy’s personal service to him, although that was considerable. He makes it clear that this particular service was not to him, but with him. Paul was clearly his senior and Timothy was the respectful junior. Yet the two men were bond-servants of Yeshua Messiah (1:1a), doing the Lord’s work together (First Corinthians 16:10).¹⁰⁷

6. Paul then summarized what the Philippians had already observed about Timothy: he served with me like a child with his father (2:22b Greek). The parent-child imagery is common in Paul’s letters to speak of his relationship with his converts (First Corinthians 4:14; Galatians 4:19; First Thessalonians 2:7-12). But even noting such a fact, one cannot help but notice that Paul holds a special place for Timothy. In both of his personal letters to Timothy, Paul refers to him as his son (First Timothy 1:2 and 18; Second Timothy 1:2). And his fondness for Timothy is evident in this section of Philippians.

By the time Paul wrote to the Philippians, Timothy had been a ministry partner and close friend for over a decade. Timothy had observed Paul’s life and ministry closely (Second Timothy 3:10), and Paul had seen first-hand how Timothy had grown in his own devotion to Messiah. The imagery used here further suggests the notion of an apprenticeship. In the ancient world a son would work in the same trade as his father, learning side-by-side with him as he watched his dad apply his craft. Such was the case with Timothy; he had been an apprentice to Paul, working alongside him to advance the Good News (2:22c Greek). Thus, for Paul, the “family business” was the advancement of the Gospel, and Timothy had proven to be a worthy son capable of active participation in his spiritual father’s trade.

The imagery of this verse highlights the importance of discipleship and training in ministry and the life of a believer. Yeshua Himself modeled this sort of ministry with the twelve apostles. Although we cannot imitate everything Messiah did in ministry, those involved in ministry should be actively identifying those whom they can train. But such training goes well beyond the mechanics of ministry. What Paul models for us here is the sharing of his life with Timothy. Because of that shared life, Paul not only knew Timothy’s ministry skills, but his proven character as well. Such mentoring/discipleship is sadly all too rare in the congregations of God (see my website jaymack.net, go to English, then see Discipleship at the lower left of the other books). It requires hard work and dedication. And perhaps even more frightening, it requires honesty and openness on the part of the person doing the mentoring/discipleship. Those who disciple others must be honest about their own struggles and challenges if they are to truly equip someone else to advance the Good News.¹⁰⁸

7. Having finished his description of Timothy, Paul now returns to his plans, with verse 23 focusing on Timothy and verse 24 focusing on himself. Timothy was so highly qualified for ministry, Paul could affirm without hesitation: Therefore, I hope to send [Timothy] soon. Qualifying soon, the apostle explained that first he wanted to see how things will go with me (2:23 Greek). As noted in the discussion in 2:21, Paul needed Timothy’s help a while longer in Rome. The context makes it clear that Timothy was willing to do what Paul asked of him. He had no agenda of his own. For him, being available to the Lord essentially meant being serviceable to ADONAI’s apostle. His staying or leaving was entirely Paul’s decision, not his own. It must have been challenging for this intelligent, energetic, talented, and gifted young man to be constantly serving relationships with family, friends, and fellow workers. For most people, especially those with his capabilities, it would be all but unthinkable to be at someone else’s beck-and-call. But Timothy was just that sort of willing, dependable, and joyful servant of Paul in their mutual service of Yeshua Messiah. He was ready to spend and be spent as seemed best to his beloved friend and apostle.

Then Paul added: I am confident in the Lord that before long I myself will come too (2:24 CJB). He did not minimize the value he could be to the church at Philippi by ministering to them in person. Whether or not he did, however, it is clear that he had the utmost confidence in Timothy. Now it wasn’t that Timothy didn’t have any human frailties. Despite his divine calling and spiritual gifts (First Timothy 4:14), he apparently lacked self-confidence because of his youthfulness (First Timothy 4:12). He was tempted by youthful passions. In his second letter to him, the apostle warned: If anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart (Second Timothy 2:21-22). Apparently, Timothy was then at a low point in his personal life and ministry. He had victories and defeats, satisfaction and disappointment, happiness and sadness. But he listened to Paul’s counsel: Continue in the things you have learned and become convinced of, knowing from whom you have learned them . . . Preach the word: be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction . . . Be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry (Second Timothy 3:14 and 4:2 and 5).¹⁰⁹

This inclusion of 2:24 into his letter has the effect of encompassing all of Paul’s plans within the sphere of ADONAI’s will and not merely the apostle’s own desires. Even if Paul was waiting for the outcome of his trial, once the verdict came in he could choose to send Timothy to Philippi while he remained behind to tie up any final matters before departing to Philippi himself. In any case Paul gives the impression that he anticipates an acquittal that would allow him to leave Rome for Philippi in the not-too-distant future.¹¹⁰

Dear heavenly Father, praise You for being so wonderful and wise, caring so much for me! Sometimes I get frustrated to have my plans cancelled or changed, but when I focus on Your almighty power and steadfast love, I can relax and trust that You have my life in Your hands, and all things (even my trials will eventually) work together for my good (Romans 8:28). These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). Paul did not complain when his plans got rearranged when he was under house arrest. Neither should I complain when my plans get changed or rearranged. Thank you for preparing Timothy for Paul to send to the Philippians. You have prepared Timothy beforehand so that he would be like Paul’s right hand – like a true son in the faith. Nothing is too difficult for You. You plan ahead for circumstances that seem changed or altered to me, but they turn out to be just what is needed to bring glory to your name. In Messiah Yeshua’s holy Name and power of His resurrection. Amen.

The Examples of Timothy and Epaphroditus
2: 19-30

The initial examples as models of a Messiah-like mindset are two of Paul’s co-workers: Timothy (to see link click Bc – I Hope to Send Timothy Soon) and Epaphroditus (see Bd – Send Epaphroditus at Once). By highlighting two men his readers would have been very familiar with, Paul brings to life the doctrinal truths and ethical commands of Chapter Two (see Ar – Philippians Chapter Two). Timothy had been involved in the planting of the church in Philippi (see Acts By – Lydia’s Conversion in Philippi), and Paul speaks of him in warm and praiseworthy terms here. He is confident that the Philippians share his high opinion of Timothy (2:22), making him an easy model for them to embrace. Even closer to home is Paul’s choice of Epaphroditus as the second model co-worker. As their messenger and minister to Paul’s needs (2:25), the Philippians had someone from their own congregation whose life demonstrated the power of Messiah. If the Philippians pay careful attention to the lives of these two men and follow their example, they will find themselves living as citizens of God’s Kingdom in a manner worthy of the Gospel of Messiah.

The most powerful form of teaching is that which has its content not only clearly explained, but beautifully illustrated. This is why elders in the congregations of God are called not only to speak the Word, but to live the Word (First Timothy 4;12; Titus 2:7; Hebrews 13:7; and First Peter 5:3). By using Timothy and Epaphroditus as examples, Paul helps us see in very real terms what the mindset of Messiah looks like in everyday life. The use of two different men to exemplify the Lord’s mindset and enables us to see their common features, while demonstrating that the Master’s mindset is revealed in diverse ways. It also encourages us to identify people in our own lives who display the mindset of Messiah and emulate them.¹⁰⁰

New Life in Messiah
2: 14-18

New life in Messiah DIG: Why did Paul want the Philippians to do everything without complaining? Why did Paul want the Philippians to be blameless and innocent? In what sense should believers be like shining stars? What characteristics make God’s people shine like stars? Why was Paul worried that he would run the race in vain? How did he want to present his body? Why?

REFLECT: If we find ourselves complaining, what should we do? How do you shine like a star in the crooked and depraved generation of today? As a star, is your witness a “twinkle-twinkle?” A nova? Burned out? Why? How can you help it burn more brightly? How can you be the salt of the earth and the light of the world this week? How can you present your body as a living sacrifice?

Prove yourselves to be blameless and innocent, children of God, above reproach in a crooked and depraved generation, in which you shine like stars in the universe.

Do everything without complaining (Greek: gongusmos, meaning murmuring or grumbling) and arguing (2:14 NIV). One of the ways in which the lack of harmony among the Philippians manifested itself was in their complaining. Paul urged them to stop their divisive murmuring. It is an onomatopoetic word, that is, a word whose sound (gong-goos-MOS) resembles its meaning. It doesn’t refer to a loud outspoken complaint, but quiet, deadly gossip. The use of this word shows that the division among the Philippians had not yet risen to the point of loud dissension, but of those who murmur softly, secretly.⁹² This complaining led to some arguing (Greek: dialogismos), describing the futile thinking of fallen humanity (Matthew 15:19; Mark 7:21; Romans 1:21; First Corinthians 3:20). It is a word that speaks not just of spoken resistance, but the internal thoughts of the mind and heart (Luke 5:22, 6:8, and 24:38).

Dialogismos refers to an utterance made in a low tone of voice, or perhaps even more vividly “behind the scenes,” and is especially prominent in three passages in the TaNaKh. In Exodus 16:1 to 17:7 Isra’el grumbled about their lack of food and water in the wilderness on their way to Mount Sinai. When God judged them for not entering the Promised Land, they murmured against Moses and Aaron (Numbers 14:38). Complaining was also prominent in Korah’s rebellion (Numbers 16:1 to 17:13). Thus, Paul is alluding to Deuteronomy 32:5, which recalls Isra’el’s rebellion in the wilderness. Believers must not be like Isra’el, whose grumbling led to God’s discipline and the disruption of the covenant people of YHVH. Verse 14 begins a sentence in Greek that runs through the end of verse 16. It consists of a command (2:14) with an extended purpose clause (2:15-16a), and a concluding result (2:16b). This command is a specific way in which it is necessary for believers to work out their salvation (2:12). The Philippians were to do all things without complaining.

This command surely ranks as one of the hardest in Philippians. Paul leaves no wiggle room, suggesting that it is not permissible to do some things while complaining and grumbling. Paul is ruling out the sort of formal obedience that is not consistent with that of Yeshua Himself, who delighted in doing God’s will (Psalm 40:8; John 4:34; Hebrews 10:5-10). ADONAI is not merely interested in outward behavioral conformity, but heart transformation. We must not think that God is satisfied if we simply go through the outward motions of obedience while our hearts are grumbling or arguing with Him or others. If we find ourselves in that situation, we must press forward in obedience, asking the Lord to empower our obedience to His Spirit and change our heart/mind in the process.⁹³ A difficult, but necessary process.

So that you will prove yourselves to be blameless and innocent, children of God, above reproach in a crooked and depraved generation, in which you shine like stars in the universe (2:15 Greek). Paul now states the purpose behind doing everything without complaining, to be a certain kind of people, which falls into two parts. The first part of the description is a combination of two adjectives: blameless and innocent. By blameless, Paul does not mean sinless, but rather being without fault. We are to seek to be without moral or spiritual blemish. This is the life-long process of sanctification (to see link click Ax – Sanctification) Zacharias and Elizabeth, the parents of John the Baptist, were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the LORD (Luke 1:6). In describing his life before he came to know Messiah, Paul says that in regard to the righteousness demanded by legalism, blameless (3:6b CJB). Innocent has the basic meaning of being unmixed or unadulterated. The term was used to describe pure wine that was unmixed with water and pure metal that was not alloyed. Figuratively, it is sometimes used for what was harmless or innocent. Yeshua commanded His apostles to be shrewd as serpents and innocent as doves (Matthew 10:16). Similarly, Paul encouraged the believers in Rome to be wise in what is good and innocent in what is evil (Romans 16:19). The believer’s life is to be absolutely pure, unmixed with sin and evil.⁹⁴

The second part of the description is to demonstrate that believers are children of God without blemish, meaning morally blameless. Because Messiah was a lamb without blemish or defect (First Peter 1:19) He was able to offer Himself without blemish to God (Hebrews 9:14). This term frequently refers to sacrificial animals needing to be without blemish or defect (see Leviticus Al – The Purification Offering: Purified by the Blood), as well as a person’s behavior being blameless or without fault before the Lord (Psalms 15:2, 18:23 and 32, 19:13, 37:18, 64:4, 101:2 and 6, 119:1). Paul is asserting that we are set apart from the world as God’s children; and as such, our behavior should be without blemish as a suitable living sacrifice to ADONAI.

The call to be without blemish or defect must be carried out in a crooked and depraved generation. Although the word translated crooked (Greek: skolios) can refer to an object that is bent or curved (Luke 3:5), it is more often used in a moral sense, as it is here. Thus, Peter can urge the crowd at Shavu’ot: Save yourselves from this crooked generation (Acts 2:40) of the unpardonable sin (see The Life of Christ Ek – Jesus Heals a Blind Mute). The word depraved comes from a verb (Greek: diastrepho) that means to cause to depart from an accepted standard of moral values. In Proverbs it often describes a life outside the wise path that ADONAI has established for His people (see Proverbs Br – Lady Wisdom and Madam Folly).⁹⁵

In the first part of the verse (2:15a), Paul speaks of the character that believers are to be. Here, he speaks about what believers are to say, the content of what we preach and teach. But just as right doctrine without right character is hypocritical and ineffective, so also is right living ineffective if believers are not proclaiming Gospel truth. To effectively carry out the Great Commission of Genesis 12:3 and Matthew 28:19-20, believers must shine like stars (Greek: phoster, meaning lights) in the universe (2:15b). In his Spirit-inspired prophecy Zacharias spoke of Yeshua as the coming Sunrise from on high, who would shine upon those who sit in darkness (Luke 1:78-70). In Him was life, and the life was the Light of men, John declared: The light shines in the darkness, and the darkness did not comprehend it (John 1:4-5).⁹⁶ As a result, we are to be salt and light in the world (see The Life of Christ Df – You are the Salt of the Earth and the Light of the World).

The conclusion of the sentence that began in verse 14 begins with a further description of what it means to shine like stars in the universe in a crooked and fallen world. The Philippians were to shine like stars by holding firmly to the Word of life (2:16a NLT). The Word of life refers to Scripture and, more specifically, to the Gospel. Yeshua said: It is the Spirit who gives life; the flesh prophets nothing; the words that I have spoken to you are Spirit and are life (John 6:63). When many professing followers then turned away, the Master asked the twelve: Are you also going to leave? Peter responded: Lord, to whom shall we go? You have the words of eternal life (John 6:66-68).

For Paul, the ultimate result of the Philippians being blameless and innocent, children of God (2:15) is that on the day of Messiah’s return, [he] will be proud that [he] did not run the race in vain and that [his] work was not useless (2:16b NLT). Several times in his letters, Paul mentions this fear that he will run or labor in vain. Not wanting God’s grace shown to him to be in vain, Paul labored harder than others in ministry (First Corinthians 15:10). Although he knew that the labor of the Lord in ministry was not in vain (First Corinthians 15:58; First Thessalonians 2:1), at various points in his life he worried that his efforts to see the Jews and Gentiles united in one body of Messiah on equal terms would be in vain (Galatians 2:2, 4:11; First Thessalonians 3:5). Such concern was likely rooted in Isaiah 49:4, which Paul echoes here in Philippians 2:16.

Isaiah 49:1-6 describes the mission of the Servant of the LORD (see the commentary on Isaiah Im – The Mission of the Servant of the LORD). This Messianic Servant will be identified with Isra’el (Isaiah 49:3) so that He can restore the righteous of the TaNaKh and be a light for the nations that My salvation may reach to the ends of the earth (Isaiah 49:5-6). However, along the way, the Suffering Servant worried that: I have labored in vain; I have spent My strength for nothing and no purpose (Isaiah 49:4a) before ultimately affirming: Yet, surely the justice due to Me is with ADONAI, My reward with My God (49:4b). Paul understood his life and ministry as the fulfillment of the Servant’s mission to be a light to the nations because Yeshua Messiah, the Suffering Servant, lived through him (Galatians 1:15-16 and 2:20). When the Philippians stand before the bema seat of Messiah (see Revelation Cc – We Must All Appear Before the Bema Seat of Christ), blameless and innocent, it will be evident to all that Paul didn’t labor in vain.

Is that your motivation in ministry? Do you look forward to the bema seat of Messiah as an opportunity to see the work ADONAI displayed in the perseverance of His people? Do you consider the very real possibility of laboring in vain? Seeing the Gospel take root in the lives of believers demonstrates that the sacrifices made in serving Messiah are worth it. Even when that fruit is not always visible to us, it will be made visible to all.⁹⁷

The prospect of laboring in vain led Paul once again to reflect on the possibility that his ministry efforts would lead to his martyrdom. He now seeks to emphasize that the verdict of whether he has labored in vain does not ultimately rest on his release from prison; but rather, on his faithfulness to Messiah and His Gospel. But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith (2:17a NIV). Jacob poured out a drink offering of wine over a stone pillar (see Genesis Ii – Jacob Returned from Paddan Aram and God Appeared to Him at Bethel). In Isra’el’s sacrificial system the material of a drink offering was wine (Ex 29:40; Lev 23;13; Num 15:5, 7-10, 28:7, 29:40). In Yeshua’s time wine was a metaphor for blood (Mt 26:27-29).⁹⁸ In the interest of advancing the Gospel, ADONAI may choose to pour Paul out like a drink offering. And should that happen, Paul will not complain or grumble. Instead, when he considers such a possibility, he says: I am glad and rejoice with all of you (2:17b NIV). Once again, Paul sounds the central theme of the letter – joy that is rooted in the Gospel. It does not matter to him that his commitment may cost him his life. Even that prospect produces joy because he knows his death will not be in vain.

It shouldn’t be surprising that this imagery was taken up by later believers facing the prospect of Martyrdom. Less than 75 years after Paul, Ignatius (bishop of Antioch in Syria) was on his way to Rome to be executed for his faith. Along the way he wrote to the church at Rome, “Grant me nothing more than to be poured out as a drink offering to God while there is still an altar ready, so that in love you may form a chorus and sing to the Father in Jesus Christ” (Ignatius, Rome 2:2).

Is that how you think of your own life as a believer? Is your life a sacrificial offering to God that grows out of a deepening faith and trust in the Person of Yeshua Messiah? Such is the sacrifice that ADONAI calls for from His faithful. Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God. This is your true and proper worship (Romans 12:1-2 NIV). Nothing is to be held back in His service. But such sacrificial service does not come from simply trying harder; instead, it comes from a growing faith in who Yeshua Messiah is and what He has done for us. When we see Him as the Suffering Servant of ADONAI, who made Himself nothing so that He might rescue us from our sin and be given a Name above every name, our hearts are moved by the Ruach Ha’Kodesh to live a life of humble service to others.

Paul repeats himself to close this section with an emphasis on joy: Likewise you also should be glad and rejoice with me (2:18 ESV). The apostle seems to acknowledge that while the Philippians already share his joy of seeing ADONAI work for the advancement of the Gospel both in Rome and among the Philippians, there is more joy for them to experience. Paul recognized that the morbid thought of his death would naturally provoke sadness and concern among the Philippians; but instead, Paul urged them to share his joy at the prospect of his life being poured out over the sacrificial offering of the Philippians’ lives.⁹⁹

Dear Heavenly Father, praise You for being so wise, wonderful, caring and almighty! Thank You for Your role in my sanctification (2:13). Though loving You now may result in hard trials, You call on me to be a living sacrifice for You. My sacrifice, even to the point of death, is as nothing compared to Your leaving glory to come to earth to be ridiculed and to die. Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God. This is your true and proper worship (Romans 12:1-2). I understand that I don’t need to complain when life gets hard. You always keep Your promises. You call me to be a living sacrifice for You; therefore, I need to keep my eyes focused on eternity and on Your wonderful promise of life forever with You in heaven! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Outline of Philippians

The basis for this commentary is taken from the MacArthur New Testament Commentary
on Philippians from John MacArthur.

Philippians from a Messianic Jewish Perspective (Ac)

Glossary (Ad)

Judaism and Christianity: Connections and Distinctives (Ae)

Don’t Let Anyone Steal Your Joy (Af)

A Time Line for Philippians (Ag)

I. Background to the Letter to the Philippians (Ah)

II. Philippians Chapter One – 1:1-30 (Ai)

A. Paul’s Introductory Matters – 1:1-11 (Aj)

1. Bond Servants of Messiah Yeshua – 1:1-2 (Ak)

2. The Elements of Joy – 1:3-8 (Al)

3. Paul’s Prayer for the Philippians – 1:9-11 (Am)

B. Paul’s Affairs – 1:12-26 (An)

1. Paul’s Chains – 1:12-14 (Ao)

2. Paul’s Critics – 1:15-20 (Ap)

3. To Live is Messiah, to Die is Gain – 1:21-26 (Aq)

III. Philippians Chapter Two – 1:27 to 2:18 (Ar)

A. The Philippian Affairs – 1:27 to 2:18 – (As)

1. Walking Worthy – 1:27-30 (At)

2. To Model the Messiah – 2:1-4 (Au)

3. Obedient to Death – 2:5-8 (Av)

4. The Exalted Son – 2:9-11 (Aw)

5. Sanctification – First Corinthians 1:2 and 6:9-11 (Ax)

a. The Believer’s Role in Sanctification – 2:12 (Ay)

b. God’s Role in Sanctification – 2:13 (Az)

6. New Life in Messiah – 2:14-18 (Ba)

B. The Examples of Timothy and Epaphroditus – 2:19-30 (Bb)

1. I Hope to Send Timothy Soon – 2:19-24 (Bc)

2. Send Epaphroditus at Once – 2:25-30 (Bd)

IV. Philippians Chapter Three – 3:1-21 (Be)

A. Rejoice in the Lord – 3:1 (Bf)

1. Paul’s Opponents – 3:2-3 (Bg)

2. Paul’s Response to His Opponents – 3:4-11 (Bh)

3. Pursuing the Prize – 3:12-16 (Bi)

B. A Tale of Two Citizenships – 3:17-21 (Bj)

V. Philippians Chapter Four – 4:1-23 (Bk)

A. Stand Firm in the Lord – 4:1 (Bl)

1. Live in Harmony – 4:2-3 (Bm)

2. Do Not be Anxious about Anything – 4:4-6 (Bn)

3. Godly Thinking – 4:7-9 (Bo)

4. I Have Learned to be Content – 4:10-13 (Bp)

5. Giving is a Fragrant Offering – 4:14-19 (Bq)

B. Final Greetings to the Philippians – 4:20-23 (Br)

End Notes (Bs)

Bibliography (Bt)

God’s Role in Sanctification
2: 13

God’s role in sanctification DIG: Who sanctifies us? How are we sanctified? Why are we sanctified? What is the result of our sanctification? In light of working out your salvation, what part is up to God? How does ADONAI use holy discontent and holy aspiration to motivate us to do the work of sanctification?

REFLECT: How are you doing by balancing your role in sanctification and God’s role? Do you sometimes try to take the steering wheel of your life and put God in the back seat? Or do you sometimes think that God will do all the heavy lifting and you don’t have to do anything? How can either one be really bad for you?

Even though sanctification takes a great effort on our part, it is totally dependent on God’s power.

As John MacArthur has stated in his commentary on Philippians, there are two equal and opposite errors into which believers may fall concerning the doctrine of sanctification (to see link click Ay – The Believers Role in Sanctification: two aspects). On the one hand, quietists stress God’s role in sanctification, to the virtual exclusion of any human effort. Pietists, in contrast, emphasize self-effort at the expense of reliance on God’s power. In Philippians 2:12-13, the apostle Paul avoids both of those unbiblical extremes, and presents the true balanced view of sanctification. Having presented the believer’s responsibility in sanctification in 2:12, Paul, in verse 13 focuses on God’s role in the believer’s sanctification. While believers are working “out” their sanctification, God is working “in” you. In fact, apart from the reality of verse 13, the fulfillment of verse 12 would be impossible.

Yeshua stressed that truth in the Upper Room Discourse, given to His apostles on the night before His death: Remain in Me, as I will remain in you. For a branch cannot produce fruit if it is severed from the vine, and you cannot be fruitful unless you remain in me. I am the vine and you are the branches. If you remain in Me and I in you, you will bear much fruit. Apart from Me you can do nothing (John 15:4-5). In this verse, Paul indicates the divine work of sanctification by emphasizing five key features about ADONAI: His Person, His power, His Presence, His purpose, and His pleasure.

His Person: For it is God (2:13a NASB 1995). The first truth about God’s part in believer’s sanctification is His Personhood, which is made clear by the personal pronouns who and His and by the verbs to will and to work. Most pagan deities are described as impersonal, remote, and indifferent. But the true and living God of Scripture is real and personal. The Bible doesn’t try to prove that God is a Person because it assumes that He is. In both the TaNaKh and the B’rit Chadashah He is spoken of in anthropomorphic (human like) terms, such as having eyes and seeing, of having ears and hearing, of having feet and walking, of love and hating, weeping and laughing, condemning and forgiving. He thinks, feels, acts, and speaks – all elements of being a real living Person. He has a personal concern for mankind, and especially for His children. That personal concern is also seen in His work in believers.

The God of the Bible has unimaginable love for fallen, sinful mankind, which has rebelled against Him, blasphemed Him, and vilified Him. He has such great love for them that He gave His one and only Son, that whosoever believes in Him will not perish, but have everlasting life For God did not send the Son into the world to judge the world, but that the world might be saved through Him (John 3:16-17). It is not the Lord’s will for any to perish, but for all to come to repentance (Second Peter 3:9).

For those who belong to Him, ADONAI has even greater love and the closest personal relationship. In the TaNaKh (Isaiah 63:16 and 64:8), and especially in the B’rit Chadashah (Matthew 5:16, 45, 48; 6:1, 9, and 23:9), He is referred to as His children’s Father. Adam and Eve, Moses, Job, Malachi and many other kedoshim spoke to Ha’Shem directly. The omnipotent, omniscient, and omnipresent Creator and Sustainer of the universe loves His children with an everlasting love and chesed (see the commentary on Ruth Af – The Concept of Chesed). ADONAI protects them according to His everlasting covenant and promises.⁹⁰ No more so than Isra’el, who is the very pupil of His eye (Deuteronomy 32:10; Psalm 17:8; Proverbs 7:2; Zechariah 2:8) and His chosen people, (see Romans Cw – The Future Paradox of Isra’el), chosen out of all the peoples on earth to be His treasured possession (see the commentary on Deuteronomy Cb – God has Chosen Isra’el). Yet, He has compassion on the Goyim and will graft those who love the God of Abraham, Isaac, and Jacob into the Olive Tree (see the commentary on Dani’el Dx – The Mystery of the Olive Tree).

His power: who is at work (2:13b NASB 1995). The second essential truth emphasized here about God’s part in the believer’s sanctification is His divine power. Above all else, it is ADONAI who is at work in the lives of His children. He calls us to obey, and then through His sovereign power, enables our obedience. He calls us to His service, and then empowers our service. He calls us to holiness, and then empowers us to pursue holiness. Work is from the Greek verb energeo the source of the English word energy. Ruach Ha’Kodesh energizes His children to obey and serve Him; His power enables our sanctification. As noted in the previous file (see Ay – The Believer’s Role in Sanctification), believers can do nothing holy or righteous in their own power or resources. Just as no one can be justified by the work of the flesh (Rom 3:20), so no one can be [sanctified] by the flesh (Gal 3:3).

It is important that believers minister to each other, because that is God’s will (see the commentary on First Corinthians Ch – Unwrapping Your Spiritual Gifts). It is also God’s will that teachers and preachers minister to the Church (Ephesians 4:11-13). It is important that the holy angels minister to believers, because ADONAI sends out those spirits who serve (ministering servants) to help those who will inherit eternal life (1:14). But above all else, God Himself is our supreme and indispensable resource and power. The most amazing thing is that it is God who is at work in us. Paul summed it up in Colossians 1:29 when he said: I labor, striving according to His power, which works mightily within me.

His Presence: in you (2:13c NASB 1995). The third essential truth about God’s part in our sanctification is His divine Presence. The preposition in is often featured in Paul’s writings as he records the truth that Yeshua Messiah dwells in believers (Romans 8:9-10; Galatians 2:20; Ephesians 1:1 to 2:12; Colossians 1:27). The Lord Himself spoke of His indwelling Presence: The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know the You sent Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me (John 17:22-23). David understood and gloried in the reality of ADONAI’s continual Presence within him: You discern my going out and my lying down; You are familiar with all my ways (Psalm 139:3).

God works unceasingly for the welfare of His people (Romans 8:28). His holiness, wisdom, power, love, Presence, and mercy are infinite. Having begun our new life in Messiah through the power of the Ruach Ha’Kodesh, we are perfected [sanctified] by that same divine power. Because some believers in the Galatian churches were seeking to live by their own foolish “wisdom” and resources, Paul asked in dismay, “Are you so foolish? Having begun by the Spirit, are you now being perfected [sanctified] by the flesh (Galatians 3:3).

His purpose: both to will and to work (2:13d NASB 1995). The fourth essential truth emphasized here, which is the heart of God’s work in believers’ sanctification, is His divine purpose. That purpose is revealed by what He energizes believers to do . . . both to will and to work. This phrase is best interpreted as not to God’s will and work but to that of believers. The will to do what is right before God must precede any effective work that is done toward that end. A genuine desire to do God’s will, as well as the power to obey it, originates with Him. ADONAI uses two means to motivate our wills.

First, is what might be called holy discontent, the humble recognition that one’s life always falls short of God’s standard of holiness. When Isaiah saw ADONAI sitting on a high, lofty throne! The hem of his robe filled the Temple. He could only exclaim in reverential fear: Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips (Is 6:1 and 5). Like all righteous people, he was dissatisfied with his spiritual state – a dissatisfaction immeasurably intensified by that awesome experience. Although Paul could say: I am conscious of nothing against myself, but he was quick to add: but this does not make me innocent (1 Cor 4:4). As he carefully and honestly examined his life, he knew that his finite perception could not detect every sin or spiritual shortcoming. His holy discontent led him to lament in his letter to the church at Rome: Wretched man that I am! Who will rescue me from this body that is subject to death (Rom 7:24).

Second, the means God uses to move our will is holy aspiration, the positive side of holy discontent. After Ha’Shem instills a genuine hatred of sin, He cultivates a genuine desire for righteousness. After He makes believers discontent with what we are, He gives us the aspiration to greater holiness. Above all, it is the desire to be like Messiah, to become conformed to the image of [God’s] Son (Romans 8:29). Paul brings together his own holy discontent and holy aspiration when he confesses: Not that I have already obtained all this, or have been made perfect, but I press on to take hold of that for which Messiah Yeshua took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do know: Forgetting what is behind and straining toward what is ahead. I press on toward the goal to win the prize for which God has called me heavenward in Messiah Yeshua (Philippians 3:12-14).

Holy resolve leads to holy living. A godly will produces godly work. It cannot be overemphasized that only ADONAI can produce in believers the will or the work that He commands of us. James noted that every good thing given and every perfect gift is from above, coming down from the Father of lights (James 1:17). Understanding that truth, the writer to the Hebrews wrote: Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Yeshua our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Yeshua Messiah (Hebrews 13:20-21).

Just as believers are not saved by good works but wholly by God’s grace working through their faith (Ephesians 2:8-9), so we are sanctified by His grace working through our obedience. We are God’s workmanship, created in Messiah Yeshua for good works, which God prepared beforehand so that [we] would walk in them (Ephesians 2:10). Just as believers are sovereignly predestined to salvation, so also are we predestined to sanctification. Again, Romans 8 is helpful: For those whom He foreknew, He also predestined to be conformed [sanctified] to the image of His Son, so that He would be the firstborn among many brothers; and these whom He predestined, He also called, and these whom He called, He also justified, and these whom He justified, He also glorified (Romans 8:29-30).

His pleasure: for His good pleasure (2:13e NASB 1995). The fifth and final essential reality about God’s part in our sanctification is the overwhelming truth that He works in our sanctification for His own good pleasure. His will for us is that we think and do what pleases Him. Although that is accomplished primarily by His own power, when His children seek His will and do His work, it brings Him great pleasure. Because ADONAI is infinitely self-sufficient, one cannot wonder how anything or anyone, especially a sinful human being, could add to His satisfaction. Yet, that is what Paul is saying. Even when they were weak, hesitant, and fearful, Yeshua assured His disciples: Don’t be afraid little flock, for your Father has chosen gladly to give you the Kingdom (Luke 12:32). Giving a place in His Kingdom to His children brings God great pleasure.

Because our sanctification brings Him great pleasure, God grants us the resources to pursue it. Paul wrote to the Ephesians that the God and Father of our Lord Yeshua Messiah . . . has blessed us with every spiritual blessing in the heavenly places in Messiah . . . [and has] made known to us the mystery of His will, according to His kind intention which He purposed in Him (Ephesians 1:3 and 9). To the Thessalonians he added that ADONAI will fulfill every desire for goodness and the work of faith with power (2 Thessalonians 1:11).

Even when we rebel against Him, God still desires to bless His people if we will repent and obey (First John 1:9). Isaiah addressed these encouraging words to a rebellious Isra’el. Seek ADONAI while He is available, call on Him while He is still nearby. Let the wicked person abandon his way and the evil person his thoughts; let him return to ADONAI, and he will have mercy on him; let him return to our God, for He will freely forgive (Isaiah 55:6-7). Through Hosea, God said to His people: How can I give up on you, Ephraim? How can I hand you over, Isra’el? . . . My heart is changed within Me; all My compassion is aroused. I will not carry out My fierce anger, nor devastate Ephraim again. For I am God, and not man – the Holy One among you. I will not come with wrath (Hosea 11:8-9).

We need to understand that even though sanctification takes a great effort, it is nonetheless totally dependent on God’s power. Like many other truths in the Bible, those seemingly irreconcilable realities are hard to understand. Having done all we can, believers are to give ADOANI all the credit. Just as our Lord instructed, after we have done all the things which are commanded, we are to confess: We are unworthy servants; we have done only that which we ought to have done, not deserving of thanks or reward.⁹¹ It is not that God wants the groveling common to servants, but the absence of pride expected of those who know that obeying Him is a matter of duty, saying: We have only done our duty (Luke 17:10). The Pharisees served God for reward; but Yeshua cautioned His apostles were to avoid the leaven of pride. There was no room for boasting and they needed to remember who was to serve whom. This is a valuable lesson for us as well.

Dear heavenly Father, praise You for caring so much for me. You have promised to walk with me so that You are right there to help me to grow and to mature through trials and temptations. Yet I have the responsibility of listening and following Your Word, so that I can mature in the faith and be sanctified. Meditating on Your Word is food to the soul, nourishing and strengthening it. Blessed are those whose delight is in ADONAI’s Torah, on His Torah they meditate day and night. They are like trees planted by streams of water, they bear fruit in season, their leaves never wither, everything they do succeeds (Psalm 1:1a,2-3). My role is to abide in You. Abide in Me, and I will abide in you. The branch cannot itself produce fruit, unless it abides on the vine. Likewise, you cannot produce fruit unless you abide in Me. I am the vine; you are the branches. The one who abides in Me, and I in him, bears much fruit; for apart from Me, you can do nothing (John 15:4-5). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Believer’s Role in Sanctification
2: 12

The Believer’s role in sanctification DIG: What is an antimony? What mistake do some make when trying to reconcile every doctrine in a humanly rational way? How did the Messiah show His love for the Philippians? In light of working out your salvation, what part is up to you? What two aspects are you involved in?

REFLECT: Are you relying on the Ruach or relying on yourself lately? In what ways is Messiah your example for living in today’s world? What does it mean for you to work out your salvation in fear and trembling? What does this look like for you? What is the world’s philosophy of joy and the believers in Yeshua?

Sanctification is to be set apart; specifically, to the holy use and purposes of God.

As John MacArthur relates in his commentary on Philippians, from the earliest days of the Church, the relationship between the power of God and the responsibility of believers in living a godly life has been debated. Is the believer’s life simply a matter of passive trust or active obedience? Is it all God’s doing, all the believer’s doing, or a combination of both? This is not an unusual question when dealing with spiritual truth; in fact, the same question arises about salvation itself. Is it all God’s doing, or is there a requirement on our part in response to the command to believe the Gospel? Scripture makes it clear that it involves both God’s sovereignty and human response. Paul reminded the Ephesians, “For it is by grace you have been saved through faith . . . and that not of yourselves, it is the gift of God; not a result of works, so that no one can boast” (Ephesians 2:8-9). In John 6:44, Yeshua declared: No one can come to Me unless the Father who sent Me draws him; yet Acts 16:31 commands: Believe in the Lord Yeshua, and you will be saved. Salvation is not by human works, yet it is always through personal faith. Other doctrines also involve seeming paradoxes. For example, Yeshua Messiah is both fully God and fully man, and while the Bible was written by human authors, every word of it was inspired by the Ruach Ha’Kodesh. The Trinity is made up of one God revealed in three distinct Persons. We were chosen before the foundations of the earth were set, yet we must make a decision for Messiah in order to be saved! This is called an antimony, meaning two things that seem to contradict each other, but both are true.

Believers who try to reconcile every doctrine in a humanly rational way are inevitably drawn to extremes. To achieve their goal of fully understanding without an antimony, they emphasize one truth or aspect of God’s Word at the expense of others, which to the finite mind, seem to contradict it. In regard to sanctification, the view that emphasizes God’s role while virtually eliminating the believer’s involvement is often referred to as quietism. And the view that emphasizes the opposite extreme is called pietism.

In Philippians 2:12 and 13, Paul presents the appropriate resolution between the believer’s part and God’s part in sanctification. Yet he makes no effort to rationally harmonize the two. He is content with the incomprehensibility and simply states both truths, saying, in effect, on the one hand, sanctification is of believers (v. 12) and on the other hand, it is of God (v. 13). The same dual emphasis is found throughout the B’rit Chadashah (2 Peter 1:3-10; 1 Cor 15:10; Galatians 2:20; Colossians 1:28-29; and James 4:7).

As Paul emphasizes in verse 13 (to see link click Az – God’s Role in Sanctification), salvation is from God. But here in verse 12 he focuses on the responsibility of believers to live lives that are consistent with the divine gift of salvation. Because we live by the Spirit, that is, we have the divine life of Messiah within us, we should also walk by the Spirit (Galatians 5:25).

Everything in life requires energy. It takes energy to walk and to work. It takes energy to obey and to worship ADONAI. The point of the present verse is that it takes spiritual energy to be conformed to the image of Messiah (Romans 8:29-30). To live a life that is holy, fruitful, and pleasing to our Lord. The main verb in this verse, katergazomai (to work out), specifically calls for the constant energy and effort necessary to finish a task. Paul suggests five truths that believers must understand to sustain such energy: Their example, their being loved, their obedience, their responsibilities, and the consequences of sin.

Understand your example (2:12a): The first element of believer’s working out their sanctification is understanding Messiah’s example. Therefore translates the Greek participle hoste, which was used to draw a conclusion from a preceding statement. Here, it refers back to the example of Yeshua Messiah, whose perfect model of humility, submission, and obedience (see Av – Obedient to Death). In His incarnation, Yeshua did not cling to His equality with God the Father, but emptied Himself of His divine rights and prerogatives. Taking the form of a humble bond-servant, He was obedient to His heavenly Father, even to the point of dying on the Roman cross as a sacrifice for sin. It is also true that the self-emptying of the Son of God placed Him in the role of a servant to the will of the Father and the power of the Ruach Ha’Kodesh. One of the greatest realities of the Incarnation was the fact that our Lord did what He did in the Spirit’s power (Luke 4:1, 14, 18, and 5:17; Acts 10:38; cf. Matthew 12:18 and 28-32). The essence of living a godly life is being obedient like Him: Whoever claims to live in Him must live as Yeshua did (First John 2:6).

Understand that you are loved (2:12b): Paul’s next words suggest a second element of us working out our sanctification, understanding that we are greatly loved. My beloved were unmistakably words of comfort and encouragement. The apostle knew that the Philippians would face many disappointments and failures as they sought to follow the Lord’s example in living for Him. Paul’s love for them reflected Messiah’s love for His Church (cf. 1:8). The apostle was well aware of their weaknesses and shortcomings. He understood the dangers they faced from worldly false teachers, including both Jewish legalists and Gentile slanderers. All of them were enemies of the Messiah, whose end is destruction, whose god is their appetite, and whose glory is their shame, who set their minds on earthly things (3:18-19). He knew of the conflict between Euodia and Syntyche, sisters in Messiah whom he had admonished to live in harmony in the Lord (4:2). It is likely that many believers in the church were inclined to be proud, hence the urgent call to follow Messiah’s example of humility (see Au – To Model the Messiah). Just as the Lord did with him and does with all of His children, Paul made allowance for their failures. They did not serve a hard, merciless deity, as did their pagan neighbors. They served a merciful, forgiving, gracious Lord who was always willing to restore them to fellowship.

Understand obedience (2:12c): Just as you have always obeyed. Another aspect of believers’ working out their sanctification is understanding the need for obedience. Paul encouraged the Philippians to continue in faithful submission to God’s will. Believers obviously must hear God’s Word if they are to be obedient to it. So this is an appeal for believers to continue to study and obey Scripture (Matthew 28:19-20).

Lydia obeyed the Word that she heard Paul preach. She was already a worshiper of ADONAI, and as she was listening . . . the Lord opened her heart to respond to the things spoken of by Paul (Acts 16:14). So too did the Philippian jailer, who may have been among those to whom the apostle was now writing. After Paul and Silas spoke the word of the Lord to him together with all who were in his house, he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household (Acts 16:32-33). In much the same way, the Jews in Berea received the word with great eagerness because they were examining the Scriptures daily to see whether these things were so (Acts 17:11). Obedience is essential to sanctification which cannot take place without it.

Understand personal responsibilities and resources (2:12d): Not only in my presence, but now much more in my absence. The fourth aspect of believers’ working out their sanctification is understanding their personal responsibilities and resources. Because believers are sinful, they can sometimes be inclined to be self-justifying, blaming circumstances or other people for their problems and failures. Therefore, Paul commends the Philippians for their faithful pattern of obedience to Messiah while they were in his presence. But he goes on to say that they were just as obligated to obey during his absence.

In essence, the apostle repeats a caution he made earlier: Conduct yourself worthy of the Good News of the Messiah, so that whether I come and see you or I hear about you from a distance, you are standing firm, united in one spirit, fighting with one mind and striving together for the faith of the Good News (1:27). His point is that there is never a time when a true believer is not responsible to obey the Lord. Believers must never be primarily dependent on their pastor, teacher, fellow believer, or anyone else for their spiritual strength and growth. Their supreme resource is the Lord Yeshua Messiah and His Word, and the Ruach to interpret it. Gratefully, we are never without Messiah’s example and never without the Spirit’s power.

Understand the consequences of sin (2:12e): The fifth motive for believers’ working out their sanctification is understanding the consequences of sin. Continue to work out (Greek: katergazomai) your salvation with fear and trembling. Although ADONAI is loving, merciful, and forgiving, He nevertheless holds us accountable for disobedience. Like John, Paul understood well that if we say that we are without sin, we deceive ourselves and the truth is not in us. But if we confess our sins, He is faithful and just to forgive our sins, and cleanse us from all unrighteousness (1 Jn 1:8-9). Knowing that we serve a holy and just God, the faithful believer will always live with fear and trembling. An important truth in the TaNaKh is that the fear of ADONAI is the beginning of wisdom (see Proverbs Ai – The Fear of ADONAI is the Beginning of Wisdom). This is not a fear of being doomed to eternal torment, not a hopeless dread of judgment that leads to despair. It is rather a reverential fear, a holy concern to give YHVH the honor He deserves and avoid the discipline of His displeasure. Such fear protects us against temptation and sin, and gives motivation for obedience, righteous living.

To have such godly fear and trembling involves more than merely acknowledging our sinfulness and spiritual weakness. It is the sincere, reverential fear that springs from deep adoration and love. It acknowledges that every sin is an offense against holy God and produces a sincere desire not to offend and grieve Him, but to obey, honor, please and glorify Him in all things. Those who willingly accept the Lord’s discipline know that God disciplines His children (see the commentary on Hebrews Cz – God Disciplines His Children). This fear and trembling will cause believers to pray earnestly for ADONAI’s help in avoiding sin, as Yeshua taught them: Do not lead us into temptation, but deliver us from evil (Matthew 6:13). This prayer again reflects the spiritual tension that exists between believers’ duty and God’s power.

To work out (Greek: katergazomai) is the idea of keep on working out to completion, to ultimate fulfillment. The command for us is to make a continuing, sustained effort to work out to the ultimate completion of our salvation, which has been graciously granted to us by ADONAI through our faith in Yeshua Messiah. This principle of working out our salvation in fear and trembling has two aspects.

The first pertains to personal conduct, to faithful, obedient daily living (Second Corinthians 7:1; Colossians 3:2-3; Romans 6:19; Ephesians 4:1; First Corinthians 9:24-27). If living a godly lifestyle were merely a matter of passive yielding and surrender, of “letting go and letting God,” then such cautions not only would be unnecessary, but arrogant. But those injunctions, and countless others like them throughout God’s Word, presuppose our personal responsibility for obedience. We must choose to live righteously, working out our salvation in the choices we make daily; while at the same time, realizing that all the power for that obedience comes from the Ruach Ha’Kodesh.

The second aspect of working out our salvation in fear and trembling is perseverance, being faithfully obedient to the end of our lives. Sanctification has three dimensions: past, present, and future. The past dimension is that of justification at the moment of salvation. The present dimension is sanctification, or spiritual growth in holiness. And the future dimension is our glorification, when salvation is completed and we receive our glorified bodies (see Ax – Sanctification for more details). Perseverance in the faith is the duty of every believer, and yet not the power of our security. It is, however, the unmistakable and inevitable evidence of divine power operating within us (Colossians 1:29). We persevere because ADONAI’s power keeps our salvation secure (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). So the call for us to work out [our] salvation in fear and trembling is found all through the B’rit Chadashah. That is only fitting and proper, since it is a call for the necessary commitment on our part that is a prerequisite for the joys, blessings, and usefulness of our sanctification.⁸⁹

Dear heavenly Father, praise You for Your gift of sanctification thru which You mold me into the image of Messiah. The Master says it well when he explains that a relationship with God is more than mere knowing about His love. Messiah says our responsibility for salvation and for sanctification is listening and learning from Him and living a life yoked to God (Mt 11:28-29). Sanctification is ultimately His work. May God Himself, the God of peace, sanctify you through and through (1 Thess 5:23a). How wonderful that by Your abiding Presence, You are always there to help to guide me in my sanctification. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Sanctification
First Corinthians 1:2 and 6:9-11

Sanctification DIG: Why is perfectionism impossible? What are the three aspects of sanctification? What is justification? When did it happen? Why are we sanctified? Who participates in our practical sanctification? Who ultimately sanctifies? What is the result of our growth in holiness? What is our ultimate hope?

REFLECT: Since God the Father justified you at the moment of faith in Yeshua, can you imagine the Son ever denying this? How have you grown spiritually since you were saved? Write down some examples? How did this happen? What is glorification? Who is glorified? When does it happen? When does our struggle end?

Sanctification means to be set apart; specifically, to the holy use and purposes of God.

The doctrine of sanctification cannot be interpreted by experience. Only one aspect of sanctification out of three (see three aspects below) deals with the problems of human experience in daily life. Thus, some personal experience must not be substituted for the teaching of the Word of God. Even if sanctification were limited to the field of human experience, there would never be an experience that could be proven to be its perfect example, nor would any human statement of that experience exactly describe the full measure of the divine reality. The Bible interprets experience; experience does not interpret the Bible. Thus, our experiences will be validated by Scripture.

What does it mean to be set apart for the purposes of God? Yeshua was set apart to go into the world to fulfill the will of the Father (John 17:18-19; Second Timothy 2:21; First Peter 3:15). He set Himself apart at the cross; He set Himself apart by physical death; He set Himself apart to be separated from the Father when He cried out with a loud voice: Eli, Eli, lama sabachthani? that is, “My God, My God, why have You forsaken Me?” (Matthew 27:46); He set Himself apart, totally and completely to the will of the Father so that He could say: Here I am, I have come to do your will (Hebrews 10:9 quoting Psalm 40:6-8). The apostles were set apart by Messiah to go as His representatives, as His ambassadors, to reveal the Son, so that He might continue to reveal the Father.

Three words have a common connotation, and signify that which has been set apart for the holy use and purposes of God. These words primarily had to do with one’s position, not with one’s experience or practice. Sanctify means to be set apart (Hebrews 7:26). Holy is used over 400 times in the TaNaKh and 12 times in the B’rit Chadashah. The word holy means to be set apart from what is unholy. The root word is related to the word sanctification. Yeshua Messiah is said to be holy because He is set apart, or set off, or divided from that which is worldly. Kedoshim means holy ones and is used in the TaNaKh, and saints is the common reference to believers in the B’rit Chadashah.

Sanctification is not a state of sinlessness. John Wesley and Charles Finney misused the Holiness Movement and taught that perfection was possible in this life. A good book to read on this is Studies in Perfectionism by Benjamin B. Warfield, published in 1931. Perfectionism teaches either complete freedom from known sin or sometimes actual sinlessness. But after all is said and done, I really don’t think B. B. Warfield needed to write his book when all he had to do was to ask the wives what they thought of their husbands who believed that they had reached perfection! At any rate, perfectionism is impossible for two reasons.

First, common sense: What did the Master say the two greatest commandments were? Known as the Sh’ma (see the commentary on Deuteronomy, to see link click Bw – Sh’ma Isra’el) and reaffirmed by Yeshua in the B’rit Chadashah: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind (Matthes 22:37). True perfection, true sinlessness would mean that every moment of every day, you would have to be fulfilling the Sh’ma! But Paul, in Romans 7, says: I don’t do the things I want to do. We fall short of Matthew 22:37 every day in thought, word, and deed.

What must you do if you think it’s possible to perfect yourself? If you think you can become free of known sin, or actually become sinless, you must re-define sin to maintain that state. However, by rejecting sin, we must disobey ADONAI because we were supposed to confess our sins. John tells us that if we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness (First John 1:9). If we deny our sin, what we are saying is that God can’t use our struggle with sin to perfect our character.

Second, Scripture: (see the commentary on Romans Cb – The Inner Conflict). These verses in Romans 7:14-25 refer to the believers’ experience because Paul wrote them as a mature, godly man, not as a backslidden believer. Paul had killed believers in Messiah around 30 AD. This is twenty-five years later in 57 AD (see the commentary on Galatians Ae – Dates of the Books of the B’rit Chadashah). The point is that as a mature believer, he still struggled with sin.

There are three aspects to sanctification: To sanctify occurs more than one-hundred times in the TaNaKh and more than thirty times in the B’rit Chadashah:

1. Positional sanctification (or justification): Justification is the act of God the Father whereby, negatively, He forgives our sins and, positively, God declares us to be righteous by transferring all of Messiah’s righteousness to us by faith (Luke 18:9-14). It is a one-time event that happens at the moment of salvation (see The Life of Christ Bw – What God Does for Us at the Moment of Salvation). Once God the Father declares us righteous, His judgment is final (see The Life of Christ Ms – The Eternal Security of the Believer). But it is not a reward for anything good we have done. It is an undeserved free gift. And it is not something that we cooperate with God in accomplishing (see The Life of Christ Ct – The Authority of the Son).

2. Practical sanctification (or spiritual growth in holiness): God the Father has already declared you righteous at the moment of salvation and set you apart in holiness for His purposes. Therefore, you have been declared acceptable to God by His legal act of justifying you through Yeshua Messiah. This is true of the weakest and youngest believer. This does not depend on your maturity, your knowledge, your good works, your feelings, or your own righteousness. It is a divine work of God in which we cooperate. He sets believers apart for Himself, and is a result of our yieldedness to Him (First Corinthians 1:2 and 6:9-11; Jeremiah 1:5; Hebrews 10:10 and 14). There is a struggle involved in sanctification (Romans 6:13-16 and Titus 2:14). It takes work (Romans 12:1-2; First Peter 5:8-9; First Corinthians 10:13; Hebrews 12:3-4). And is a process that takes a lifetime (Second Corinthians 3:18 and Ephesians 4:11-16)! The end result of our sanctification is inward peace (Isaiah 32:17), the outward result is good spiritual fruit (Second Corinthians 9:8 and Second Peter 1:5-11, and the upward result is that God is honored (John 15:8).

3. Ultimate sanctification (or glorification): The final stage of the process of sanctification is glorification. In Paul’s words, those who God foreknew He also predestined to be conformed to the image of His Son . . . and those whom He predestined He also called; and those whom He called He also justified; and those He justified He also glorified (Romans 8:29-30). Glorification is the point at which the doctrine of salvation and doctrine of the last things overlap, for it looks beyond this life to the world to come (First John 3:2; Jude 24; Ephesians 5:27; First Corinthians 1:7-8). Glorification is multidimensional. It involves both individual and collective eschatology. It involves the perfecting of the spiritual nature of the individual believer, which takes place at death, when the believer passes into the presence of the Lord. It involves the perfecting of the bodies of all believers, which will occur at the time of the resurrection in connection with the Second Coming of Messiah (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). It even involves transformation of the entire creation (see Romans Ck – The Creation and Redemption).⁸⁸

Paul teaches us that even though sanctification is a cooperative effort (see Ay – The Believer’s Role in Sanctification): May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Yeshua Messiah (First Thessalonians 5:23-24). Therefore, ultimately it is ADONAI who sanctifies us (see Az – God’s Role in Sanctification) and molds us into the image of Messiah (Romans 8:29b). We cannot do it alone as a result of our sin nature. We have a battle with sin until our death (Second Peter 1:5-8; First Timothy 1:15 and 18; Proverbs 4:18; First Timothy 6:12; Job 17:9; Second Timothy 4:7; Second Peter 3:18).

The Exalted Son
2: 9-11

The Exalted Son DIG: What is Yeshua’s exaltation in response to? Who will bow the knee? Will anyone escape? What is the source of Messiah’s exaltation? What is the title of Messiah’s exaltation? What is the response to Messiah’s exaltation? What is the purpose of His exaltation? Why is this Hymn important?

REFLECT: Since the way to exaltation is always through humiliation. And since that was true for Yeshua, how much more is it true for you? What is the difference between Messiah being your Lord and being your Savior? The Philippians had to be brave to declare that Messiah was Lord and Savior. How so today?

One day all will acknowledge that Messiah is all He claimed to be – very God of very God.

Verses 2:6-11 represent a “Messianic Hymn” which tells of the coming of the Messiah into a world as a bond-servant, His death on a Roman cross, and His exaltation (meaning: to be lifted up, glorified, or referring to God’s supreme authority) to being Lord of all creation. In your relationships with one another, have the same mindset as Messiah Yeshua:

6 Who, being in very form God, did not consider equality with God something to be used to be seized by force.

7 Rather, He emptied Himself by taking the very form of a bond-servant, being born in the likeness of men. And being found in appearance as a man.

8 He humbled Himself by becoming obedient to death – even death on a cross!

9 For this reason, God highly exalted Him, and gave Him THE NAME above all other names.

10 So that at THE NAME of Yeshua, every knee will bow, both in heaven, on the earth, and under the earth.

11 And every tongue confess that Yeshua Messiah is Lord, to the glory of God the Father.

As the prayers of the siddur (the Jewish prayer book) express Jewish theological concepts and development, this liturgical hymn gives us an early look at the evolution of Messianic Jewish theology and early liturgical development with the growing Messianic Jewish and Messianic Gentile communities. The construction of liturgical prayers and hymns like this one, taken from Isaiah 45:23, a passage from the TaNaKh that applied to the One God of Isra’el, and referred to Yeshua. This showed an early understanding of the divine nature of Yeshua by the earliest of those who put their trust in Him. We can also see in this liturgical development an early theological understanding of first century Messianic Jews that the nature of the God of Isra’el is far more complicated than a strict monotheism. In Yeshua, the divine nature is shared, and yet, is within the framework of One God.

Through two millennia of theologians they would wrestle with the place of Yeshua as well as the Ruach Ha’Kodesh within One God of Isra’el expressed in the Sh’ma (see Deuteronomy, to see link click Bw – Sh’ma Isra’el). However, it appears that the earliest Yeshua followers accepted that the God of Isra’el became a human being in Yeshua. In line with the liturgical use of the Psalms, the early believers created liturgical songs honoring Yeshua as Messiah and Lord that were used during worship and private devotionals.

In addition to containing one of the most potent and straightforward teachings on the eternal divine nature of Yeshua, this hymn also teaches the Philippians essential lessons of humility modeled on the Messiah’s humility and servanthood. Such servanthood and self-sacrifice offered a way for the Philippians to model the kind of unity Paul laid out in the first four verses of the chapter (see Au – To Model the Messiah). The first half of the hymn (2:6-8) describes what Messiah did (see Av – Obedient to Death); the second half of the hymn, seen here (2:9-11), describes what ADONAI did. Let’s take a look at the second half of this hymn, line by line.⁷⁹

The source of Messiah’s exaltation (2:9a): For this reason refers back to Yeshua’s humiliation of His death described earlier. His exaltation was referred to as the joy set before Him (Hebrews 12:2-3) for which He willingly endured the cross, despised the shame, and suffered the hostility of sinners.

Since Messiah fully succeeded in His mission to bring mankind to God, God highly exalted Him (Philippians 2:9a), and was seated at the Father’s right hand (Psalm 110:1; Matthew 22:44), where He shares honor, glory, and power with the Father (Revelation 5:13). His exaltation involved four steps upward: His resurrection, His ascension, His coronation, and His intercession.

First, Yeshua was resurrected from the dead. When the women came to the tomb where the Master had been buried, an angel said to them, “Do not be amazed; you are looking for Yeshua the Nazarene, who has been crucified. But He has risen; He is not here; behold, here is the place where they laid Him (Mark 16:6). Peter explained to his hearers at Shavu’ot that, “God raised up this Yeshua! And we are all witnesses of it (Acts 2:32). Many years later, Paul wrote that God the Father raised Yeshua from the dead and seated Him at His right hand in the heavenly places (Ephesians 1:20).

The second aspect of the Father’s exaltation of Yeshua was His ascension. When the Lord appeared to Mary Magdalene after His resurrection, He said to her: Stop clinging to Me, for I have not yet ascended to the Father; but go to My [apostles] and say to them, “I have ascended to My Father and your Father, and My God and your God (John 20:17). Later, after He had given last instructions to the eleven on the Mount of Olives: He was lifted up while they were looking, and a cloud received Him out of their sight (Acts 1:9). As Paul explained to Timothy, Yeshua was taken up in glory (First Timothy 3:16).

The third aspect of Yeshua’s exaltation was His coronation. When giving the Great Commission, the Master proclaimed: All authority has been given to Me in heaven and on earth (Matthew 28:18). Having ascended, Yeshua is at the right hand of God, having gone into heaven (First Peter 3:22). Peter and others testified to the Great Sanhedrin that Messiah is the one whom ADONAI exalted to His right hand as Prince and Savior, to grant repentance to Isra’el, and forgiveness of sins (Acts 5:31). As Stephen was about to die, he saw the Son of Man standing at the right hand of God (Acts 7:55-56).

The fourth and final aspect of the Messiah’s exaltation is His honored position of High Priest, from which He continually intercedes for believers. Yeshua, who died and was raised for us and who is at the right hand of God . . . also intercedes for us (Romans 8:34). As our Great High Priest: He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. For it is fitting, the writer to the Hebrews goes on to say: for us to have such a high priest, holy, innocent, undefiled, separate from sinners and exalted above the heavens (Hebrews 7:25-26).

For the most part, the Master’s exaltation involved the restoration of what He had eternally possessed before His incarnation (John 17:5). Yet, from the Scriptures stated above, it seems clear that in some ways, Yeshua received even more in His exaltation than He surrendered in His incarnation. He was not, of course, any more divine or perfect. It was not possible for Him to be further elevated in any way as far as His essential nature and being are concerned. But because of His perfect redemptive work the Father gave His Son even more rights, privileges, honors, and responsibilities than He had before. The exaltation was therefore more than merely a reversal of the incarnation. It was the Father’s giving His Son honor and tribute He could only receive after His redemptive sacrifice, which He made in obedience to the Father’s will.⁸⁰

The title of Messiah exaltation (2:9b): And gave Him THE NAME. That which was graciously bestowed was not “a name,” but THE NAME. The definite article appears in the Greek text and refers to a specific name. Paul does not reveal the supreme name, THE NAME above all other names (Philippians 2:9b; Isaiah 52:13 and 53:12), until verse 11, where he declares that And every tongue confess that Yeshua Messiah is Lord. For the largely Gentile church at Philippi living in a roman colony, the claim that Yeshua Messiah possessed THE NAME above all names would have stood in sharp contrast to imperial propaganda that proclaimed Caesar as Lord and Savior. Indeed, the ideology of the imperial cult, Jupiter and the gods gave divine authority and divine names to Augustus Caesar. Yet Paul insists that through His incarnation, death, and resurrection the exalted Yeshua Messiah is the true Lord with THE NAME above every other name and Caesar was merely a pathetic imposter.⁸¹

Lord is the title of majesty, authority, honor, and sovereignty. One day THE exalted NAME will be expanded to King of kings and Lord of lords (Revelation 19:16). The man Messiah Yeshua, who had voluntarily laid aside His glory of deity during His incarnation, now has placed upon His shoulders all the majesty, dignity, and glory of deity itself. This is the answer to Yeshua’s high priestly prayer of John 17:5: And now, Father, glorify me in your presence with the glory I had with you before the world began. This is the greatest goal of human history, that Messiah would be seen as supreme above all things (Colossians 1:15-20).

The response to Messiah’s exaltation (2:10-11a): So in THE NAME of Yeshua, every knee will bow (Philippians 2:10a; Isaiah 45:23) and acknowledge Him for who He really is. Isaiah had prophesied the same truth seven-hundred years earlier. Through him ADONAI declared: Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by Myself, the word has gone forth from My mouth in righteousness and will not turn back, that to Me, every knee will bow (Isaiah 45:22-23). Paul stressed the same truth in his letter to the Roman church (Romans 14:11). In the Greco-Roman world this would have been a familiar means of expressing loyalty, whether to another person or to a god.

The extent of Messiah’s sovereign authority is given in the three-fold phrase: Both in heaven, on the earth, and under the earth (Philippians 2:10b). No intelligent being – whether angels or believers in heaven, people living on the earth, or the Adversary, demons, and those who have rejected the Gospel under the earth in hell – in all ADONAI’s universe will escape. All will bow the knee either willingly or they will be forced to do so.⁸² And every tongue confess (Isaiah 45:23) that Yeshua Messiah is Lord. The word confess means to agree with someone or publicly declare. Someday, the entire universe will agree with God the Father on the testimony which He has given of His Son.⁸³ For all believers, Messiah is our Savior; but for Him to be our Lord means that we have surrendered every aspect of our lives to His control. The universal reign of Yeshua Messiah should be a great source of comfort to us. In a world that often seems out of control, where evil often seems to go unpunished and justice remains elusive, we can rest in the sweet truth that one day the entire created order will be in submission to Yeshua Messiah in the fullest sense of the word.⁸⁴

The purpose of Messiah’s exaltation (2:11b): One day all will acknowledge that Yeshua Messiah is all He claimed to be – very God of very God (from the Nicene Creed in 325 AD). Sadly, for many it will be too late for the salvation of their souls. The exalted place the Savior now occupies and the universal bowing in the future in acknowledgement of His lordship is all to the glory of God the Father (Philippians 2:11; Isaiah 45:24-25).⁸⁵ But Messiah’s universal acknowledgment as Lord does not make the Father jealous. Instead, this is the supreme objective and fulfillment of the Father’s divine will as He demonstrates His perfect love for His Son.

This exaltation of Yeshua by the Father is related to the vision of Dani’el (see the commentary on Dani’el Ce – A Vision of the Heavenly Court). In verse 9 we see that there are two thrones, one for the Ancient of Days (God the Father) and one for the Son of Man (Yeshua Messiah). Later in 2:13 and 14, the Ancient of Days grants eternal, universal rulership to the Son of Man in line with the exaltation of Yeshua by the Father that we read about here in Philippians.⁸⁶

Here, of course, is a great mystery, a mystery that confounds everyone who presumes to fully understand the Trinity. The three Persons are but one God, wholly united and indivisible. They never compete, disagree, or differ with one another in the slightest degree. We, therefore, are not called to worship ADONAI through Yeshua (let alone Mary), but to worship Messiah as God. Yeshua explained that The Son of Man is glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself (John 13:31-32; cf. John 14:13; Romans 9:5, 11;36 and 16:27). It is the Father’s and the Son’s supreme pleasure to glorify each other. In His High Priestly Prayer, Yeshua said: Father, the hour has come; glorify Your Son, that the Son may glorify You . . . I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was created (John 17:1 and 4-5). Whoever honors the Son honors the Father, and whoever dishonors the Son dishonors the Father (John 5:23). Throughout all eternity, the Father will continue to say of the exalted Lord Yeshua Messiah: This is My beloved Son, in whom I am well pleased (Matthew 3:17).⁸⁷

Dear heavenly Father, praise You for being so very great and almighty! Though some people think they can live their lives doing as they please without thinking of You, there will come a day when at THE NAME of Yeshua, every knee will bow to You. How foolish that some people think that because they cannot see You, that You – the almighty, omniscient, omnipotent, all- seeing sovereign Ruler of the world, cannot see them. So they say: ADONAI does not see —the God of Jacob pays no attention (Ps 94:7, Ezeki’el 8: 7, 9:9) Of course You see everyone! For He [ADONAI] does not see a man as man sees, for man looks at the outward appearance, but Adonai looks into the heart (1 Sam 16:7c). What comfort it brings to know that Your power is supreme over all kingdoms and in Your plan, Messiah will be exalted and will reign forever! No plan of Satan or of any man will ever defeat Messiah from ruling from his eternal Kingdom! All who are wise will worship and exalt Messiah Yeshua now, for He is worthy of all exaltation and His rule is absolutely sure and certain! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Obedient to Death
2: 5-8

Obedient to death DIG: Where do we find the pre-existence of the Messiah in the B’rit Chadashah? Where do we find the death of Messiah in the TaNaKh? What does having the same attitude or mind-set as Messiah Yeshua mean to you? What was a bond-servant? Which of the eight steps seem most important to you personally? What did Messiah give up during His incarnation? Why was death on the cross necessary?

REFLECT: Is there something a friend is facing that makes you uncomfortable? Someone searching for answers you don’t have? Be there. Hold a hand, offer a shoulder to cry on, or child care, or even a meal. Give them what you have, which is Yeshua’s love. In what ways did Yeshua serve others? How do you think this affected what Yeshua thought of Himself? What does His life teach us about demanding our rights?

That old rugged cross is now a tree of life.

Verses 2:5-11 represent a “Messianic Hymn” which tells of the coming of the Messiah into a world as a servant, His death on a Roman cross, and His exaltation to being Lord of all creation. The detailed structure of the hymn itself has been the subject of endless debate. But at a basic level the structure is actually rather clear. After the initial command to have the same attitude as Yeshua (2:5), the first half of the hymn describes what Messiah did (2:6-8). This description is centered on three main verbs with Yeshua as the subject: (1) He did not consider equality withGod something to be used to be possessed by force (2:6b); (2) Rather, He emptied Himself (2:7a); and (3) He humbled Himself (2:8b).

The second half of the hymn describes what ADONAI did. (to see link click Aw – The Exalted Son). He highly exalted Yeshua and gave Him the name above all other names (2:9). Their two-fold purpose is so that every knee will bow (2:10), and every tongue confesses that Yeshua Messiah is Lord (2:11a). The ultimate result of all this is that God the Father is glorified (2:11b). The two key texts from Isaiah form the background to this “Messianic Hymn.” The first is Isaiah 45:14-25, part of which Paul quotes in 2:10-11. In its original context Isaiah 45:14-25 emphasizes that salvation is found in Yeshua, who alone is the true God. By applying this language to Messiah, Paul boldly asserts that Yeshua is YHVH in the flesh, God with us (see the commentary on Isaiah Cb – The LORD Himself Will Give You A Sign). The second text is Isaiah 52:13 to 53:12, which describes the Suffering Servant (see below). Although Paul does not explicitly quote from this passage in 2:6-11, he does allude to and echo its language and themes at several points.

Have this mindset among yourselves, which is yours in Messiah Yeshua (Philippians 2:5). Paul now builds a bridge between the exhortation of 2:1-4 (see Au – To Model the Messiah) and the Messianic hymn of 2:6-11 by repeating the same key verb: have the same mindset (Greek: phroneo) and connecting it with the Person and work of Messiah Yeshua. This mindset must be among yourselves, emphasizing the communal aspect of the shared mindset in Yeshua Messiah which he goes on to describe in 2:6-11. From Paul’s perspective, it is possible for believers to have the mindset that was in Messiah Yeshua because Messiah Yeshua Himself dwells in believers. Therefore, the issue is not simply one of imitation, but imitation supported by imputation (see the commentary on The Life of Christ Fr – Jesus the Bread of Life) and indwelling.

As Paul taught of Yeshua’s flawless example of humility, he also recorded Messiah’s descent from heaven to earth, describing the exalted position that He had left, then presenting a series of eight downward steps from that glory and honor to ever-increasing indignity.

Who, being in the very form of God (Philippians 2:6a; also see Genesis 1:26-27; Second Corinthians 4:4; Colossians 1:15). This verse begins the Messianic hymn that is one of the most well-known sections in the whole letter. The hymn begins with the clause: Who, though He was in the form of God, referring back to Messiah Yeshua in the previous verse. By saying that He was in the very form of God, Paul is indicating that Messiah did something unexpected. His point, then, is that though we might expect that someone who was in the form of God to think that he was equal with God . . . but Yeshua did not. Within Greco-Roman culture (as the Philippian church certainly was) and its prized status and the pursuit of honor, it would be surprising that one who was in the very form of God didn’t regard that status as an opportunity for selfish gain. Immersed in a Greco-Roman culture that cut its teeth on stories of the gods using their powers and privileges for their own selfish gain, the picture of one who was fully divine deliberately not acting in this manner – indeed, laying aside His divine privileges for the everlasting good of His creatures – would have been a startling contrast to what their native world view taught them.⁷¹

Step one: Even though Messiah was in the very form of God, He didn’t consider equality with God something to be used to be seized by force (Greek: harpagmos, meaning robbery) (Philippians 2:6b). Why would Paul speak of robbery? It is surely because the attack on the Messiah had already begun. When the Church began, Satan attacked the divinity of the Son of God saying that He’s just a man like every other man. But even the Jews understood His claim of divinity. That’s exactly why they handed Him over to the Romans to be crucified. So, who are the real robbers here? They are those who rob Messiah of His true nature. First John 4:3 tells us that every spirit which does not acknowledge Yeshua is not from God; such a person is the spirit of the antichrist. Nevertheless, from His exalted position as God in heaven, Messiah’s first step downward was not to consider equality with God something to be used to be seized by force. Although He continued to fully exist as God, during His incarnation, He refused to hold on to His divine power and rights. Equality with God is synonymous with the preceding phrase form of God. In repeating the declaration of Messiah’s true nature and essence, Paul emphasizes its absolute and incontestable reality. The term equality refers to exact equivalence. An isosceles triangle has two equal sides. In becoming a man, Yeshua did not forfeit or diminish His absolute equality with God.

During His earthly ministry, Yeshua never denied or minimized His deity. He was very clear in acknowledging His divine sonship and oneness with the Father (John 5:17-18, 10:30 and 38, 14:9, 17:1, 21-22, and 20:28), His authority over all flesh and the power to give eternal life (John 17:2), and His divine glory which [He] had with [the Father] before the creation of the world (John 17:5). Yet, He never used His power or authority for personal advantage, because such rights of His divinity were not something to be seized by force. That was the choice that set the Incarnation into motion. He willingly suffered the worst possible humiliation rather than demand the honor, privilege, and glory that were rightly His. Nor did He use the powers of His undiminished sovereign deity to oppose the purpose and will of His Father because the price was too high.⁷²

This pre-existence of Messiah was a familiar concept in rabbinic Judaism (see The Life of Christ Af – The Memra of God), so it’s unnecessary to resort to the idea that Paul is drawing on pagan notion of a “heavenly man” who descended and carried through a mission of redemption for mankind. The TaNaKh provides more than sufficient ground for this passage in its teaching about Adam (Genesis 2:4 to 3:22) and the Suffering Servant of ADONAI (see the commentary on Isaiah Iy – The Death of the Suffering Servant); there is also no need to resort to explanations that assume Hellenistic or Gnostic influence. More problematic for Judaism is the Messiah’s equality with God (see Aw – The Exalted Son).⁷³

Step two: In the next step downward, Yeshua continued not to cling to His divine privileges. Rather, He emptied Himself (Is 53:12) like the cup of redemption at Passover (see The Life of Christ Kk – The Third Cup of Redemption), by taking the very form of a servant (Phil 2:7a; Is 52:13-14 and 53:11). It must always be kept in mind that Messiah emptied Himself of His prerogatives of deity, not of His deity itself. He was never anything, and will never be anything, but fully and eternally God, as Paul was careful to state in the previous verse. All four Gospels make it abundantly clear that He did not abandon His divine power to perform miracles, to forgive sins, or to know the minds and hearts of people. Had He stopped being God (which is an impossibility), He could not have died for the sins of the world. He would have died on the cross and remained in the grave, with no power to conquer sin or death. The Son of God emptied Himself of five divine rights.

First, He temporarily divested Himself of His divine glory. He forsook the worship of all believers and angels in heaven and submitted to misunderstanding, denials, unbelief, false accusations, and every sort of abuse and persecution by sinful men. It was not that He forfeited His divine glory, but rather that it was veiled, hidden in His humanity (John 7:5 and 24; Second Corinthians 4:4-6). Glimpses of it were seen in His many miracles, in His gracious words, in the humble attitude that Paul calls for His followers to emulate, and certainly in His ultimate sacrifice for sin on the cross. It was briefly and partially shown to Peter, James, and John (see The Life of Christ Gb – Jesus went up a High Mountain and was Transfigured). But it was not witnessed again until His resurrection and ascension, and then, only by those who belonged to Him.

Second, Yeshua emptied Himself of independent divine authority. The operation of the Trinity is, of course, a great mystery. Within the Godhead there is perfect harmony and agreement in every possible way. Yeshua clearly stated His full equality with the Father when He declared: I and the Father are one (John 10:30; cf. 17:11-12). However, He just as clearly affirmed during His incarnation that I can do nothing on My own. I judge only as I hear, and My judgment is just, because I carry out the will of the One who sent Me, not My own will (John 5:30). In the Garden of Gethsemane on the night of His betrayal and arrest, He pleaded three times: My Father, if it is possible, let this cup pass from Me, yet He followed each request with the submissive: Yet not as I will, but as You will (Matthew 26:39-44). The writer to the Hebrews notes that although He was a Son, He learned obedience from the things which He suffered (Hebrews 5:8).

Third, the Son of God emptied Himself of the voluntary exercise of some of His divine attributes, though not the essence of His deity. He did not stop being omniscient (all-knowing), omnipresent (ever-present), or immutable (unchangeable); yet, He chose not to exercise the full extent of those attributes during His earthly life and ministry. He did, however, exercise some of them selectively and partially. Without having met him, Yeshua knew what book Nathanael was meditating on when He said: Here is truly an Israelite in whom there is no deceit (see The Life of Christ Bp – John’s Disciples Follow Jesus).

Fourth, Messiah emptied Himself of His eternal riches. For your sake He became poor, Paul explains, so that through His poverty you might become rich (Second Corinthians 8:9). Although many have interpreted His poverty as a reference to His earthly economic condition, it has nothing to do with that. The point is not that Yeshua gave up earthly riches, but that He gave up heaven’s riches. As already noted, He forsook adoration, worship, and the service of angels and the redeemed in heaven, because the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many (Matthew 20:28).

Fifth, He emptied Himself temporarily of His unique, intimate and face-to-face relationship with His heavenly Father – even to the point of being forsaken by Him. To fulfill the divine plan of redemption, the Father made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him (Second Corinthians 5;21). That was the Father’s will, which Yeshua came to fulfill and prayed would be done. But even the brief separation from His Father caused Him to cry out with a loud voice: Eli, Eli, lama sabachthani? that is, “My God, My God, why have You forsaken Me?” It was the horrible prospect of being alienated from His Father and bearing the sin of the world that had caused Him earlier to sweat great drops of blood in great agony, being deeply grieved, to the point of death (Luke 22:44 and Matthrew 27:46).

Just as Yeshua did not cease being God when He emptied Himself, neither do we cease being His children when we empty ourselves as He did (Ephesians 5:1-2). Just as Messiah’s serving obedience made Him pleasing to the Father (Matthew 3:17), so does our serving obedience make us pleasing to Him (Matthew 25:21-23). We are obligated to follow our Lord’s example by emptying ourselves of everything that would hinder our obedience and service to Him.

Step three: The next statement of His descent, as He further emptied Himself, Yeshua forsook the full rights of lordship by taking the form of a bond-servant (Phil 2:7b; Is 49:7 and 53:11), the Suffering Servant of ADONAI. Although He had the inherent form of God (2:6), He willingly took upon Himself the form of a bond-servant (see Exodus Dz – If You Buy a Hebrew Servant). He didn’t merely put on a slave’s garment, so to speak; He actually became a slave in the fullest sense. A bond-servant (Greek: doulos) owned nothing. Not even the clothes on His back. Everything He had, including His life, belonged to His Master. Yeshua did own His own clothes, but He owned no house, no gold or jewels. He owned no business, no boat, and no horse. He had to borrow a donkey when He rode into Jerusalem on Palm Sunday, borrow a room for the Last Supper, and was even buried in a borrowed tomb. The King of kings and LORD of lords became a bond-servant.

Through His provision of salvation, Yeshua served others more completely than any other servant or slave who has ever lived. But He was also an example of servanthood for His disciples. He reminded them that a student is no greater than his rabbi, nor a slave is not greater than his master (Matthew 10:24). And that if I, your Lord and Rabbi, have washed your feet, you should also wash each other’s feet. For I have set an example, so that you may do as I have done to you. Yes, indeed! I tell you a slave is not greater than his master, nor is an apostle greater than the one who sent him. If you know these things, you will be blessed for doing them (John 13:14-17). He declared: The greatest among you shall be your servant (Matthew 23:11). Yet after you have done everything you were told to do, you should be saying, “We’re just ordinary slaves, we have only done our duty” (Luke 17:10b).

Step four: Continuing His move downward, Yeshua was born in the likeness (Greek: homoiama) of men (Philippians 2:7c; Isaiah 52:14 and 53:2). Likeness refers to that which is made to be like something else, not just appearance, but in reality. Messiah was not a clone, a disguised alien, or merely some reasonable facsimile of a man. He became exactly like all other human beings, having all the attributes of humanity, a genuine man among men. He was so obviously like other human beings that even His family and apostles would not have known of His deity had not the angels (Matthew 1:20-21; Luke 1:26-35 and 2:9-11), God the Father (Matthew 3:17 and 17:5), and Yeshua Himself revealed it to them. At the incarnation, He took upon Himself all the frailties, limitations, problems, and suffering there were a result of the Fall, enduring all its terrible earthly consequences. He became hungry and thirsty, suffered pain, and felt sadness. Like other men, He became tired and needed sleep, and although He was completely without personal sin, Yeshua nevertheless was tempted in all things as we are (Hebrews 4:15; cf. Matthew 4:1-11).

Because Messiah was born in the likeness of men, He was subject to physical death. In fact, it was only through His death that He could fulfill His divine purpose of redemption. Again, as the writer of Hebrews explains, Yeshua had to be made like His brothers in all things, so that He might become a merciful and faithful high priest in things pertaining to ADONAI, to make propitiation (the work of Messiah that satisfies every claim of God’s holiness and justice so that Ha’Shem is free to act on behalf of sinners) for the sins of the people (Hebrews 2:17). He came to die.⁷⁴

Step five: And being found in appearance as a man (Philippians 2:8a; Isaiah 52:14 and 53:2-3) . . . except that He was without sin (Romans 8:3; Hebrews 2:7 and 14), the Word became flesh and Tabernacled among us (John 1:14). Apart from His miracles and the Transfiguration, His pre-incarnation glory (John 17:5 and 24) was hidden. As Isaiah had predicted some seven-hundred years earlier, Messiah was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face, He was despised, and we did not esteem Him (Isaiah 53:3). And John wrote: He was in the world, and the world was made through Him, but the world did not know Him. He came to His own, and they did not receive Him (John 1:10-11). Sadly, not even His own brothers believed in Him (John 7:5).⁷⁵ Then, because Yeshua did not believe in the Oral Law (see the Life of Christ Ei – The Oral Law), the Great Sanhedrin (see the Life of Christ Lg – The Great Sanhedrin), accused Him of being demon posed (see the Life of Christ Gt – Jesus Heals a Man Born Blind) and handed Him over to the Romans to die a cruel and merciless death.

Step six: Continuing this profound description of Messiah’s descent, Paul says that Yeshua humbled Himself (Philippians 2:8b; Isaiah 53:3-4 and 7-8). The emphasis here moves from Yeshua’s nature and form to that of His personal attitude. He was not merely humiliated by the nature and circumstances of His incarnation. Humbled Himself translates tapeinoo, which has the idea of laying low. Messiah not only lowered Himself relative to God, but also to other men. The most dramatic and agonizing time of Yeshua’s self-abasement was during His arrest, trial, and crucifixion. He was mocked, falsely accused, spat upon, beaten with fists, scourged, and had part of his beard painfully plucked out. Yet, He was never defensive, never bitter, never demanding, never accusing. He refused to assert His rights as God, or even as a human being.

Step seven: In His stepping downward, Messiah was willing to suffer humiliation and degradation by becoming obedient to death (Philippians 2:8c; Isaiah 53:7-8 and 12). His obedience and its impact on redemption is the theme of Romans 5:12-19, where the key thought is through the obedience of the One of the many will be made righteous (see the commentary on Romans Bo – The Comparison to Adam). Long before His arrest Yeshua had declared: For this reason the Father loves Me, because I lay down My life so that I may take it again (John 10:17). Because Yeshua’s mind was set entirely on God’s interests, not man’s or His own, He will willingly and gladly became obedient to death. While we were still helpless, at the right time, Messiah died for the ungodly (Romans 5:6).

The Father did not force death upon the Son. It was the Son’s will always to perfectly obey the Father. Yeshua had a free choice. Had He not had a choice, He could not have been obedient. No one has taken [My life] away from Me, He declared, but I lay it down of my own free will, and I have the power to take it up again. This is what My Father commanded Me to do (John 10:18). He was commanded by the Father, but not compelled. As love personified, He became the perfect example of the truth He Himself had declared: Greater love has no one than this, that one lay down his life for his friends (John 15:13).

Step eight: In the final feature of His descent and degradation, Yeshua submitted even [to] death on a cross (Phil 2:8d; Is 52:14 and 53:3-8)! There are many ways by which He could have been killed. He could have been beheaded, such as John the Baptist was, or stoned or hanged. But He was destined not for just any kind of death, but for death on a cross. Crucifixion is perhaps the cruelest, excruciatingly painful and shameful form of execution ever conceived (see The Life of Christ Ls – Then They Brought Jesus to Golgotha, the Place of the Skull). It was reserved for slaves, the lowest of criminals, and enemies of the state. No Roman citizen could be crucified, no matter how egregious his crime.⁷⁶

The Jews considered crucifixion to be a form of hanging and those who were hung to be cursed by God. The Torah demanded that a man’s corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is cursed by God), so that you do not defile your land which ADONAI your God is giving you to inherit (Deuteronomy 21:23). However, the rabbis recognized the many similarities between Joseph and Yeshua. They believe that Genesis 46:28-29a teaches that there will be two Messiahs. They teach that Joseph would receive the Kingdom before Judah, because Joseph was in Egypt before Judah. They believe that a descendant of Joseph will be the first Messiah, or the suffering Messiah (Isaiah 53), and the second Messiah, a descendant of Judah, and then David, will be the kingly Messiah (Psalm 72). For more details on this Jewish concept, see The Life of Christ Mv – The Jewish Concept of Two Messiah’s.⁷⁷

But in God’s perfect plan, the crucifixion of His Son not only was acceptable, but mandatory. As Peter declares: He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed spiritually (First Peter 2:24). In the infinite wisdom of ADONAI, death on a cross was the only way of redemption for fallen, sinful, and condemned mankind. Crucifixion was bloody, as were the Levitical sacrifices that prefigured it. Priests in the service of the Temple were butchers, blood-spattered in their duty. The Lamb of God would also die a bloody death.⁷⁸

Dear heavenly Father, praise Your awesome love that planned for Your only Son, Messiah Yeshua, to die a painful death on the cross. His death was not an afterthought, for You had planned it from before the creation of the world (First Peter 1:19b-20). Thank You that it was in Your perfect plan the crucifixion of Messiah. It was not only acceptable, but mandatory so that sin’s payment of death (Romans 3:23 and 6:23) would be fully paid. Your grace (Ephesians 2:8-9) offered Messiah’s righteousness in place of mankind’s filthy rags of sin (Isaish 64:6). He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). How wonderful that Your Presence always abides within those who trust in You. You are right there with me to help, guide and to comfort me. No matter how hard the world tries to push against me, Your presence gives me strength no matter the situation. You are such an awesome Father! In Messiah Yeshua’s holy Name and the power of His resurrection. Amen

To Model the Messiah
2: 1-4

To model the Messiah DIG: Reading between the lines, what do you think was the problem with the church in Philippi? What are the right motives for spiritual unity? What are the right marks of spiritual unity? What are the right means for spiritual unity? How is this unity related to humility? How does Yeshua exemplify what Paul means in verses 3 and 4? How did Messiah show humility in the Gospels?

REFLECT: How would things change if you consistently applied these verses in your family? Messianic congregation? Church? Work? Which do you need to work on now? What is the difference between humility and being a “doormat?” What is true humility? Why does selfishness never bring joy? Why is pride the great enemy of the godly life? Ministry that costs you nothing accomplishes nothing? Why?

Be of the same mindset, united in spirit.

For such a brief epistle, Paul’s letter to the Philippians contains many majestic mountaintops for believers of every generation. His cheerful assessment of his imprisonment and possible execution reaches such a summit when he proclaims: For me to live is Messiah and to die is gain (1:21). In 2:5-11, the apostle guides our climb to the heights of mystery in the incarnation, humiliation, and glorification of Messiah. In 3:3-11, Paul displays a Mount Everest of the Gospel grace, as he reports his escape from the legalistic bondage of the perversion of the Torah (see the commentary on Galatians, to see clink Bd – Through the Law I died to the Law). Other memorable pinnacles rise above the clouds: I press on toward the goal to win the heavenly prize for which God has called me in Messiah Yeshua (3:14), Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God (4:6), I can do all things through him who strengthens me (4:13), and others. By contrast, 2:1-4 may seem, at first glance, like dusty flatlands surrounded by snow-covered ranges because it lies between: To live is Messiah and to die is gain (1:21) on the one hand, and at the name of Yeshua, every knee will bow (2:10), on the other hand, and thus seems to bring us down from soul-stirring heights to the flatlands of everyday life. Here we read instructions such as, “get along with each other, stop being selfish, care as much about others’ concerns as you do about your own.” So mundane, so down to earth.⁶³

The church at Philippi was, for the most part, theologically sound, devoted, moral, loving, zealous, courageous, prayerful, and generous. However, it faced the danger of discord that often is generated by only a few people. Such troublemakers can stir up the contention and strife that fractures an entire congregation. He had just expressed to the Philippians his hope to hear that [they] are standing firm in one spirit, with one mindset striving together for the faith of the Gospel (1:27). So because disunity is so tragically debilitating, Paul, gently but firmly, pleads with believers to constantly guard against that trap.

In 2:1-4 Paul gives what is perhaps the most concise and practical teaching about unity in the B’rit Chadashah. In these four powerful verses, he outlines a formula for spiritual unity that includes three necessary elements on which that unity must be built: the right motives (2:1-2a), the right marks (2:2b), and the right means (2:3-4). Through them, he clarifies why believers should be one spirit and one mindset, what is meant by one spirit and one mindset, and how they can truly become of one spirit and one mindset.⁶⁴

The right motives for spiritual unity (2:1): Therefore, as a consequence of what Paul has just said, since [the Philippians] had [already] been walking worthy (see At – Walking Worthy), there were four things that they have already experienced because of the Gospel. In the Greek, there are four if’s in 2:1. The word “if” (Greek: ei) is the translation of a conditional particle referring to a fulfilled condition. So one could translate it because. The four conditions mentioned in this verse are not hypothetical in nature. They are facts.⁶⁵

Because you have been encouraged from being united in Messiah (2:1a Greek): The type of encouragement Paul has in view here is encouragement in Messiah. The phrase in Messiah is one of the apostles’ favorite ways of expressing the sense of close association with Messiah that believers experience through the Gospel. Thus, Paul is assuming that believers have encouragement by the very fact that they are in Messiah; it is an outworking of the positional and experiential reality of being in Messiah. And given all of the blessings that come from being in Messiah (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith?), it is easy to see how believers should be encouraged.

Because you have found comfort (Greek: paramythion, meaning consolation, relief or support) from love (2:1b Greek): A moving example of this word is found in a second-century AD letter in which a mother says to her son, “Write to me continually concerning your well-being so that I may have comfort in my trouble.” The kind of comfort Paul has in mind here, however, is not that which comes from favorable circumstances, but rather from love. Without further specifying the object of that love, it’s probably best to see it as including both ADONAI’s love for the believer and the believer’s love for ADONAI and others. Paul has already prayed that the Philippians’ love would overflow more and more (1:9), and some believers in Rome were preaching the Gospel because of love (1:16). But here in 2:1, Paul’s point is similar to that of John, who wrote that those who have experienced God’s love show it by their love for others: Let us love one another, for love comes from God (see the commentary on Romans Af – The List of “one another” Commands).

Because you have a common fellowship of the Spirit (Greek 2:1c): Just as believers have fellowship (Greek: koinonia) with the Good News (1:5), they also have fellowship with the Ruach. The point here is not so much that believers participate in the Spirit and His benefits, but rather that we experience a close and deep relationship with the Spirit. The apostle accepts (as a given) the reality of the believer’s fellowship with the Ruach Ha’Kodesh. He never got over the wonder that ADONAI had given His Spirit to His people as a down-payment, guaranteeing their final inheritance and salvation (see Second Corinthians An – God’s Seal of Approval). Paul implies as much in Galatians 3:1-5, where he assumes that the Galatians have experienced the Ruach because they had believed in Messiah. Such fellowship with the Spirit happens on individual and corporate levels, though the context of 2:1-4 suggests that Paul is emphasizing the corporate level.

Behind these first three right motives behind the believers’ experience, we can see the Trinity at work. Messiah and the Ruach Ha’Kodesh are explicitly mentioned, but we must infer a reference to the Father behind the phrase: you have found comfort from love (2:1b). Perhaps the best support for this view is the parallel in Second Corinthians 13:14: The grace of the Lord Yeshua the Messiah, the love of God and the fellowship of the Ruach Ha’Kodesh be with you all. This Trinitarian perspective provides a foundation for life within the church (also see The Life of Christ Mo – The Great Commission).

Because you have experienced affection and sympathy (Greek 2:1d): By affection, Paul means the deep impulses of love and concern that ADONAI produces in believers for each other and those around them. The apostle has already used this very same word to express his own concern for the Philippians, attributing such love to Messiah Yeshua at work in him (1:8). Such affection is closely related to sympathy, or perhaps more literally mercies. The Greek word oiktirmos speaks of a display of concern over another’s misfortune. When it occurs in the plural, as it does here, it often refers to concrete expressions of mercy (Romans 12:1; Second Corinthians 1:3; Philippians 2:1; Hebrews 10:28). It is unclear whether Paul is talking about the affection and sympathy extended to believers or the affection and sympathy that believers extend to others, so it’s probably best to allow both to be considered. It is ADONAI-produced affection in the soul of the believer that compels tangible concern for others, but this is only possible because of Messiah’s own affection and mercies for His people produced by His incarnation, crucifixion, resurrection, and ascension.

How astounding is it to reflect on what God has granted us in the Gospel! And how tragic it is that we are so quick to forget or to take such realities lightly! All these treasures are ours in Messiah. How can such realities not change the way we think, feel, speak, and live? Surely their abundance reflects our own intimacy with Messiah, from whom these treasures come.

The right marks of spiritual unity (2:2): Because the realities in verse 1 are true, verse 2 indicates the logical response that the Philippians should make [Paul’s] joy complete. The joy that he speaks of here is the joy that comes from his common participation in the Gospel with the Philippians. But that joy is not static; it is dynamic in that it is capable of increasing. Paul uses similar expressions elsewhere to refer to joy being completed or filled up, whether in a prayer for the believers in Rome (Romans 15:13) or in expressing his desire to see Timothy (Second Timothy 1:4). This concept of joy being completed or filled up is especially prominent in Yeshua’s parting address to His apostles (see the commentary on The Life of Christ Ko – The Upper Room Discourse), where three times this same expression refers to the inseparable connection between the joy of Yeshua and that of His followers (John 15:11, 16:24, and 17:13). This joy is also closely connected to the spiritual growth of God’s people in John’s letters as well (1 John 1:4 and 2 John 1:12).⁶⁶

In this single verse, the apostle gives four essential marks of spiritual unity. The first is being of the same mindset (Greek: auto phronete, meaning to be like-minded). Spiritual unity is a major theme of Philippians – of the twenty-six occurrences of the verb phroneo in the B’rit Chadashah, ten are found in this letter (2:2a Greek). Paul is not talking here about doctrine or moral standards. In this context, being of the same mindset means to actively strive to achieve common understanding and genuine agreement. A few verses later, the apostle declares that the only way to have such harmony is to have the same mindset as Messiah Yeshua (2:5). Later, Paul gives some practical advice for having of the same mindset: Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable – if anything is excellent or praiseworthy – think about such things (4:8).

A second mark of spiritual maturity is to love (Greek: agape) one another (2:2b Greek), which flows out of, and enhances the idea of having the same mindset. To have the same love is to love each other equally. On a purely emotional level, having equal love for others is impossible. Agape love, however, is the love of the will, not of preference or attraction. It is based on an intentional, conscious choice to seek the welfare of its object. It is because agape love is based on the will that it can be commanded. As Paul goes on to say, agape love embraces unbelievers – even those who persecute are to be blessed rather than cursed (Romans 12:14). But in the present context, Paul is focusing on the mutual love that believers are supposed to have for each other, the love that he speaks of in another letter as the love that each one of you have toward one another is increasing (Second Thessalonians 1:3).

A third mark of spiritual maturity is being united in spirit (2:2c Greek), which is closely related to being of the same mindset and loving one another. United (Greek: sumpsuchos, literally means one-souled and is used only here in the B’rit Chadashah). It has the same emphasis as the one spirit spoken of in 1:27. To be united in spirit is to live in selfless harmony with fellow believers. By definition, it excludes personal ambition, selfishness, hatred, envy, jealousy, and the countless other evils that are the fruit of self-love. Like every other godly virtue, unity of the spirit must be grounded in the objective truth of God’s Word. But it also has a subjective aspect. Such unity involves a deep and passionate concern for ADONAI, His work, His Gospel, and His people. No two believers – no matter what their level of spiritual maturity and knowledge of Scripture – will understand everything exactly alike. But if they are controlled by humility and love, they will be genuinely united in spirit. They will not allow minor differences to divide them or hinder their service to the Lord.

A fourth mark of spiritual maturity is being intent on one purpose (2:2d Greek), which is a natural companion of the preceding three. Intent on one purpose translates a participle form of phroneo, which Paul used earlier in this verse: being of the same mindset, and uses it again in verse 5, saying: have the same attitude. In this one verse, the apostle presents a full circle of unity – from one mind, to one love, to one spirit, to one purpose, which, as just noted, basically refers again to the same mindset. These four principles are complementary and inseparable. The same basic idea is expressed in four ways, each with a somewhat different, but important, emphasis. Paul summarizes these marks of spiritual unity in Colossians 3:12-16.⁶⁷

The right means for spiritual unity (2:3-4): Paul draws a contrast between self-oriented focus and an others-centered mentality to describe an additional means by which the Philippians are to share a common mindset. Negatively stated, believers share a common mindset by doing nothing out of selfish ambition or vain conceit (2:3a Greek). By selfish ambition, Paul refers to an attitude which only evaluates situations and circumstances in terms of how it benefits me. It is the same attitude that motivated some in Rome to preach (see Ap – Paul’s Critics), and it characterizes a life lived in the flesh rather than in the spirit (Romans 2:8; Second Corinthians 12:20; Galatians 5:20). Words, thoughts, and/or deeds that are motivated by selfish ambition or vain conceit are the direct opposite of Messiah, who emptied Himself to redeem His people and so that the Father would be glorified (2:6-11).⁶⁸

Rather, the Philippians display their common mindset by regarding others more important than yourselves in humility (2:3b Greek). Regard is a verb that means more than just having an opinion. It refers to a carefully thought-out conclusion based on the truth. More importantly translates a participial form of huperecho, which incorporates the Greek word form in which the English word hyper is taken. It intensifies and elevates what is in view, so that it means to excel, surpass, or be superior to. In Romans, Paul uses the word in speaking of the governing [literally supreme] authorities to which every person is to be in subjection (Romans 13:1). Similarly, Peter uses the word in commanding believers to submit themselves . . . to a king as the one in authority [literally as being supreme] (First Peter 3:8), and to proclaim that the peace of God, which transcends all understanding, will guard your hearts and your minds in Messiah Yeshua (4:7).

It is clear that Paul has in mind a view of others that is not natural to us and is extremely difficult even for believers to achieve. Perhaps the best way to approach this seemingly unrealistic and impossible challenge is for us to consider our own sins. We know far more about our own hearts than about the hearts of anyone else. Recognizing our own sinfulness should exclude regarding others more important than yourselves. If Paul viewed himself as the least of all apostles, and not fit to be called an apostle (First Corinthians 15:9), the least important of all God’s holy people (Ephesians 3:8), and even the foremost of sinners (First Timothy 1:5), how could any of us honestly think of ourselves in any higher way?⁶⁹

Of course, such a mindset is only possible in humility. In fact, it is so important that Paul placed this phrase at the beginning of the Greek text to emphasize that this is how the Philippians were to regard one another more highly than themselves. Humility was the natural contrast to the selfish and arrogant mentality that the Philippians needed to avoid. In a world that operates on the principle of looking out for oneself and seizing opportunities for self-promotion, the Gospel calls us to humbly regard others as being more important than ourselves in humility as evidence that we truly know the One who humbled Himself to the point of death on a Roman cross (see Av – Obedient to Death).

The final means by which the Philippians could share a common mindset is stated in the form of another contrast. Negatively stated, the apostle writes: Not looking to your own interests but each of you to the interests of the others (2:4 NIV). The verb looking (Greek: skopeo), has the sense of exerting some effort in continually acquiring information regarding some matter, with the implication of concern as to how to respond appropriately. Paul’s meaning is clear enough: do not be consumed with our own interests, since to do so is inevitably to neglect the needs of others. Paul doesn’t advocate the complete denial of our own interests; rather, he assumes that our default position is to look out for ourselves. Every human being is born with a sin nature and is inherently selfish. Therefore, the apostle is arguing here that part of the work of the Spirit in a believer’s life is to overcome that natural tendency to be controlled by self-interest in every action, thought, and word. Part of the beauty of the Gospel is that it not only forgives us for our own destructive self-interest, but empowers us through the indwelling of the Ruach Ha’Kodesh to intentionally and proactively look to the needs of others. How is that reality showing up in your life?⁷⁰

Dear heavenly Father, praise You for Messiah’s modeling such wonderful and self-sacrificing love! It is a joy and comfort to be united with Messiah. Unity with You should lead to unity among all believers. The world is watching. As the Ruach Ha’Kodesh sanctifies us, we will grow in love for You and love for others. People model what they see when they were raised and You raise Your children with a wonderful example of awesome love! Thank You for Your example of steadfast love (Psalms 36:5, Psalms 63:3) that was not mere lip service but was action that cost You greatly. Lord, give me the wisdom to follow Your example of love to show the world a unity that draws the it close to You. By following Your example, there will be unity among believers, filling us with shalom! In Messiah Yeshua’s holy Name and power of His resurrection. Amen