Bibliography

There is a sense in which everyone who writes a commentary on any book of the Bible climbs on the shoulders of previous commentators. The books of Samuel have been particularly well served, not only with commentaries, but scholarly research. The resulting literature amounts to a mini-library. Therefore, I would like to thank the contributing authors below.

Burroughs, (Puritan) Jeremiah, The Rare Jewel of Christian Contentment, Reprint: Banner of Truth, Edinburgh, Scotland, 1964.

Brown, Jeannine K., Philippians, TOTC, InterVarsity Press, Downers Grove, IL, 2022.

Coleman, Lyman, Serendipity Bible for Groups, NIV, Serendipity House, Littleton, Colorado, 1988.

Emslie, Sean, A Messianic Commentary: Paul Presents to the Philippians Unity in the Messianic Community, Jewish Publications, Clarksville, Maryland, 2019.

Erickson, Millard, Christian Theology, Baker Book House, Grand Rapids, MI, 1985.

Farley, G. E., Circumcision, Zondervan Encyclopedia of the Bible.

Fee, Gordon, Paul’s Letter to the Philippians, NICNT Eerdmans, Grand Rapids, MI, 1995.

Fisher, John, The Epistles from a Jewish Perspective, Messianic Jewish Publishers

Fruchtenbaum, Arnold, Arnold Fruchtenbaum.ga105.mp3

Gabizon, Jacques Isaac, The Book of Philippians mp3, Beth Ariel, Montreal.

Harmon, Matthew, Philippians, A Mentor Commentary, Christian Focus Ministries, Great Britian, 2015.

Hendrickson, William, Exposition of Philippians, Baker Books, Grand Rapids, Michigan, 1962.

Johnson, Dennis, Philippians, Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013.

Lenski, R. C. H., The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians, and to the Philippians, Augsburg, Minneapolis, 1961.

Lightfoot, J. B., St. Paul’s Epistle to the Philippians, Zondervan, Grand Rapids, MI, 1953.

MacArthur, John, Philippians, Moody Press, Chicago, Illinois, 2001.

Pentecost, J. Dwight, The Joy of Living: A Study of Philippians, Zondervan Publishing, Grand Rapids, MI, 1973.

Richardson, Grant, First Peter, 1997 versebyversecommentary.com

Silva, Moises, Philippians, Baker Exegetical Commentary on the NT (BECNT) 2005.

Stern, David, The Jewish New Testament Commentary, Jewish New Testament Pub, Clarksville, MD, 1992.

Warren Wiersbe, Philippians: Be Joyful, David Cook Publisher, Colorado Springs, CO, 1974.

Wuest, Kenneth, Philippians in the Greek New Testament, Eerdmans Publishing, MI, 1951.

End Notes

There are three kinds of end notes. First, when you take an idea or concept that you had never heard of before and cite it. This is done mostly in an academic environment, and this is not a strictly academic commentary, but I included them nonetheless in an effort to be thorough. Secondly, you reword a section written by another author. And thirdly, you quote directly. I have included all three types of end notes to be detailed. Most authors don’t include all three. If the book of Philippians was bound as a book it would be 222 pages with 185 quotes, that’s note even one quote per page.

1. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 1-6.

2. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans, Grand Rapids, MI, 1995, pg 39.

3. Ibid, page 49.

4. Philippians, Be Joyful, by Warren Wiersbe, David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, pages 17-21.

5. Paul’s Letter to the Philippians, by Gordon Fee, William Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, pages 37-39.

6. Philippians, A Messianic Commentary, by R. Sean Emslie, Lederer Books, An Imprint of Messianic Jewish Publishers, Clarksville, Maryland, 2019, pages 3-5 and 7.

7. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, pages 21-22.

8. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 25.

9. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, page 10.

10. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, pages 15-16.

11. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 13-15.

12. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 284.

13. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 15-16.

14. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, page 22.

15. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 17-18.

16. Philippians, by John Walvoord, The Bible Knowledge Commentary: NT edition, Victor Books, Colorado Springs, Colorado, 1983, page 649.

17. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 17-18 and 21-22.

18. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 32.

19. Philippians, by William Hendrickson, Baker Books, Grand Rapids, MI, 1962, pages 51-53.

20. Philippians, by John Walvoord, The Bible Knowledge Commentary: NT edition, Victor Books, Colorado Springs, Colorado, 1983, page 649.

21. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 34.

22. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 32-36.

23. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, pages 97-98.

24. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 39-40.

25. Philippians, by John Walvoord, The Bible Knowledge Commentary: NT edition, Victor Books, Colorado Springs, CO, 1983, page 650.

26. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, pages 35-36.

27. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 46-47 and 50-52.

28. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, page 35.

29. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 53.

30. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, page 35.

31. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 54.

32. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, page 106.

33. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, page 30.

34. Philippians, by Moises Silva, Baker Academic, Grand Rapids, MI, 2005, page 62.

35. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, page 30.

36. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 60-61.

37. Philippians, by William Hendrickson, Baker Books, Grand Rapids, Michigan, 1962, page 36.

38. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, page 594.

39. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, page 42.

49. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, page 59.

41. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, pages 31-32.

42. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 64-66.

43. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, page 120.

44. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 66-67.

45. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, pages 32-33.

46. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 72-76.

47. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, pages 74-75.

48. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, pages 139-140.

49. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 76-78.

50. Philippians, by Moises Silva, Baker Academic, Grand Rapids, MI, 2005, pages 73-74.

51. The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1689.

52. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 81.

53. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, page 38.

54. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, page 61.

55. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, pages 155-158.

56. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 83-84.

57. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 48.

58. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, pages 52-53.

59. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 84-88.

60. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, pages 54-56.

59. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, page 595.

60. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 93-97.

61. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 55.

62. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, page 99.

63. Ibid, pages 100-101.

64. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 103.

65. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 66.

66. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 185-188.

67. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 106-109.

68. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 191-192.

69. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 113.

70. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 193 and 196.

71. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 201-206 and 209.

72. Ibid, pages 124-125.

73. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, page 596.

74. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 126-128.

75. Ibid, page 132.

76. Ibid, pages 132-134.

77. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, page 597.

78. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 135.

79. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, pages 46-49.

80. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 140-141.

81. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 223.

82. Philippians, by John Walvoord, The Bible Knowledge Commentary: NT edition, Victor Books, Colorado Springs, CO, 1983, page 654.

83. The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1690.

84. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 231.

85. Philippians, by John Walvoord, The Bible Knowledge Commentary: NT edition, Victor Books, Colorado Springs, CO, 1983, pages 654-655.

86. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, pages 46-49.

87. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 149-150.

88. Christian Theology, by Millard Erickson, Baker Book House, Grand Rapids, MI, 1985, pages 997-1002.

89. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 151-164.

90. Ibid, pages 165-167.

91. Ibid, pages 167-174.

92. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, pages 75-76.

93. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 250-252.

94. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 181-812.

95. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 252-255.

96. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 184-185.

97. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 262-265.

98. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, page 598.

99. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 269.

100. Ibid, page 275.

101. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook Publishing Company, Colorado Springs, Colorado, 1974, page 86.

102. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 275-278.

103. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 196-198.

104. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 279-280.

105. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 198.

106. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 281.

107. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 198-199.

108. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 282-283.

109. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 200-201.

110. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 282-285.

111. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 202-203.

112. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 202-204.

113. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 290-294.

114. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 206.

115. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 297.

116. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 207.

117. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, CO, 1974, pages 95-96.

118. Philippians in the Messianic Community, by R. Sean Emslie, Messianic Jewish Publishers, Clarksville, MD, 2006, pages 85-86.

119. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 304.

120. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, page 291.

121. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 215-216.

122. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 305-307.

123. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, pages 598-599.

124. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 217.

125. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 309.

126. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 217-218.

127. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 309.

128. Philippians in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1942, page 87.

129. Arnold Fruchtenbaum.ga105.mp3

130. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, page 599.

131. Philippians, by David Stern, The Jewish New Testament Commentary, Jewish New Testament Publications, Clarksville, MD, 1992, pages 599-600.

132. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 228.

133. Circumcision, by G. E. Farly, Zondervan Encyclopedia of the Bible, 1:904-6.

134. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 318.

135. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 318.

136. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 229-230.

137. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 322-324.

138. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 229-231-233.

139. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 322-324.

140. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 234-236.

141. The Epistle to the Philippians, by F. B. Meyer, Baker, Grand Rapids, Michigan, 1952, pages 162-163.

142. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 237-240.

143. Ibid, pages 241-244.

144. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 352.

145. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 244.

146. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, page 206.

147. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 352-354.

148. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, pages 209-210.

149. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 246-247.

150. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, pages 214-215.

151. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 248-249.

152. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 360.

153. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 249-250.

154. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, pages 227-232.

155. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 257-258.

156. Ibid, pages 258-259.

157. Philippians, by Dennis E. Johnson, A Reformed Expository Commentary, P&R Publishing, Phillipsburg, NJ, 2013, page 236.

158. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 260-261.

159. Richardson, Grant, First Peter 2 :11c, versebyversecommentary.com

160. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 262-263.

161. Philippians, Be Joyful, by Warren Wiersbe, Published by David C. Cook, Colorado Springs, CO, 1974, pages 20-21 and 23-24.

162. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 265-267.

163. Ibid, pages 267-269.

164. Ibid, pages 269-270.

165. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 395-397.

166. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 272.

167. Paul’s Letter to the Philippians, by Gordon Fee, Eerdmans Publishing Company, Grand Rapids, Michigan, 1995, pages 391-395.

168. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 272-272.

169. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 399-400.

170. The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1692.

171. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 400.

172. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 269.

173. Ibid, pages 273-276.

174. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 409-413.

175. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 269.

176. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, page 413.

177. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, page 283-284.

178. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages 416-425.

179. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 291-292.

180. The Rare Jewel of Christian Contentment, by Puritan Jeremiah Burroughs, Reprint: Banner of Truth, Edinburgh, Scotland, 1964, page 19.

181. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 297-305.

182. Ibid, pages 305-308.

183. Ibid, page 310.

184. Philippians, by Matthew Harmon, A Mentor Commentary, Christian Focus Publications, Geanies House, Fearn, Great Britian, 2015, pages467-468.

185. Philippians, by John MacArthur, The MacArthur New Testament Commentary, Moody Publishers, Chicago, Illinois, 2001, pages 310-318.

Final Greetings to the Philippians
4: 20-23

Final greetings to the Philippians DIG: Who are the kedoshim and the saints? What are doxologies a response to? What is the common, essential characteristic of all kedoshim/saints? Why is fellowship so important to the congregations of God? What is the joy of the holy ones? How high is your joy meter?

REFLECT: What are the one or two things that have really made an impact on your life after studying Philippians? What is one thing from this book that you want to apply to your life? Have you had the joy of leading someone to faith in Messiah? What unbeliever are you building a relationship with?

All of God’s people [here in Rome] send their greetings to you.

In this concluding portion of his letter to the Philippians, likely written in his own hand (cf. First Corinthians 16:21; Galatians 6:11; Colossians 4:18; 2 Thessalonians 3:17), Paul reminds them of their identification as God’s people. He describes the character, worship, fellowship, joy, and resource of God’s people.¹⁸³

Paul now brings the letter to a close with a section of final greetings, a feature in most of his letters. But rather than mention specific individuals, the apostle greets all of the believers in Philippi (4:21-22a). Doing so likely stems from a combination of Paul’s close relationship with the Philippian church and his desire to promote unity within the body. Though Paul extends greetings from all the believers in Rome, he specifically singles out those of Caesar’s household (4:22b). Because of his house arrest, the Gospel had penetrated a segment of Roman society that otherwise probably could not have been reached. The apostle concludes the letter with a prayer that the grace of the Lord Yeshua Messiah would be with the Philippians (4:23), effectively framing the entire letter, like two book-ends, with the inclusion of God’s grace (1:2 and 4:23).

As brothers and sisters in the same spiritual family, maintaining relationships with other believers is an essential aspect of the holy ones of God. We gain encouragement in hearing how the good news of the grace of our Lord is transforming the lives of others. After all, the whole life as believers – past, present, and future – is shaped by the grace of God shown to us in Yeshua Messiah and mediated to us through the Spirit.¹⁸⁴

The character of God’s people (4:21-22 CJB): God’s people . . . God’s people. Inherent in the definition of God’s people is the character of God’s people. In the TaNaKh they are referred to as kedoshim and in the B’rit Chadashah they are referred to as saints. Both terms can be translated set apart one, separated ones, sanctified ones, or perhaps best, holy ones, separated from sin to God for holy purposes. Greet each of God’s people in Messiah Yeshua. God’s people are in Messiah Yeshua. This reality is unique to Messianic Jews and Christians. Those who follow other religions don’t see themselves as being united with their deity, they merely follow his teachings. However, we do not just believe that Messiah lived, died, rose from the dead, and is coming again; we are also united with Him. We are in Him and He is in us (cf. Philippians 1:21 and 4:1; Romans 8:1 and 16:11-13; First Corinthians 1:30, 3:1, and 7:22; Second Corinthians 1:21 and 5:17; Colossians 1:2 and 4:7). Because of this reality, we can say with Paul: I have been crucified with Messiah; and it is no longer I who live, but Messiah who lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me (Galatians 2:20).

Through His sacrificial death on the cross, Yeshua Messiah has set us apart to God and makes us holy at the moment of salvation (Justification). This is our position in Messiah; but our practice is an entirely different matter. In contrast to our perfect position which never changes; because of our old sin nature inherited from Adam, our everyday experience can fluctuate with victories on one day and defeats on another as we are conformed into the image of Messiah (Sanctification). To the Corinthians Paul wrote: Therefore, if anyone is in Messiah, they are a new creation; the old things have passed away; behold, all things have become new (Second Corinthians 5:17 and 21). Baptism pictures our union with Messiah in His death, burial, and resurrection (see the commentary on Romans, to see link click Bp – The Messianic Mikvah). As a result, every believer is a kadosh/saint, because every believer is separated from sin to God through faith in Yeshua Messiah. By calling the Philippians kadoshim/saints, Paul reminded them that they must live holy lives.

The worship of God’s people (4:20): Now to our God and Father be the glory forever and ever. Amen (4:20 NIV). This exaltation of praise is a sample of the worship of God’s people. We are not people to be worshiped; we are people who worship. Worship defines the redeemed, and Paul began the concluding portion of Philippians with a doxology (a short, liturgical expression of praise and glory directed specifically to ADONAI). The English word doxology comes from two Greek words, doxa (glory) and logos (word). Thus, a doxology is a word about glory; it’s an outburst of praise that gives glory to God.

Doxologies in the Bible are appropriate responses to doctrinal truth. This one flowed from Paul’s joy over the magnificent truths he had been inspired by ADONAI to explain in this letter. True worship always flows from doctrinal truth. In the doxology in Romans 11:33-36, Paul rejoiced and praised God for the wonderful truths revealed in Romans Chapters 1-11. As he concluded Romans, Paul’s heart was still overflowing with praise for the marvelous truths it contained (Romans 16:25-27). In Ephesians, after three chapters of rich doctrinal truth, Paul, again, burst out in a doxology of praise and worship. Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the congregations of God and in Messiah Yeshua to all generations forever and ever. Amen (Ephesians 3:20-21). The phrase forever and ever indicates the duration of our worship of ADONAI. The Greek text literally reads to the ages of the ages. Our worship of the God of Abraham, Isaac, and Jacob will not be limited to this life, but will extend throughout eternity in heaven. To that truth Paul could only add Amen.

The fellowship of God’s people (4:21-22a): Greet each of God’s people in Messiah Yeshua. All of God’s people [here in Rome] send their greetings to you (4:21-22a CJB). As he closed his letter, Paul expressed his love for the members of the Philippian church and his concern for their spiritual well-being. His injunction was specifically for the leaders of the Philippian congregation (1:1), who would receive the letter from Epaphroditus (see Bd – Send Epaphroditus at Once). The apostle then asked them to greet the individual members on his behalf, and assure them of his love and concern for them. Paul’s concern for individuals reflected that of Yeshua. Even when surrounded by large crowds He was still aware of individuals and their needs (see the commentary on The Life of Christ Fh – Jesus Raises a Dead Girl and Heals a Sick Woman).

The fellowship of God’s people is a common bond of love without hierarchy. None of Paul’s more prominent co-laborers had appointed church titles for themselves. That they were uniquely gifted and used by ADONAI didn’t make them spiritually superior. In fact, Paul identified himself as the least of the apostles (First Corinthians 15:9), and as the foremost of sinners (First Timothy 1:15-16). They clearly understood the teaching of Yeshua on the equality of all believers. But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. With all due respect to earthly leaders, we ultimately have only one true Father in heaven. And do not call anyone on earth ‘father,’ for you have one Father, and He is in heaven. Nor are you to be called leaders, for you have one Leader, the Messiah. Yes, there is a proper place for spiritual leaders and even for the use of the terms honor and respect, but arrogance must be guarded against. Those who are true disciples of Messiah will prove their leadership abilities by serving others. The greatest among you will be your servant. Yeshua assures the crowd that whoever exalts themselves will be humbled, and those who humble themselves will be exalted (Mattityahu 23:8-12).

The wider circle of believers at Rome’s church also sent their greetings: All of God’s people send their greetings to you. Although they had different spiritual gifts, and different levels of faithfulness and spiritual maturity, they were spiritually equal to their more prominent brothers in the Lord. Using the metaphor of the human body, Paul stressed that point to the Corinthians (see the commentary on First Corinthians Cs – Interdependence, Not Independence). The sharing of a common, non-discriminating love bond and a mutual desire for each other’s spiritual well-being is an essential characteristic of all kedoshim/saints.

The joy of God’s people (4:22b): The greatest joy of believers is to see sinners to faith in Yeshua. In Luke 15, Messiah told two parables that illustrated salvation. The first told of a man who rejoiced at finding his lost sheep (see The Life of Christ Hs – The Parable of the Lost Sheep); the second told of a woman who rejoiced at finding her lost coin (see The Life of Christ Ht – The Parable of the Lost Coin). Both express the joy believers have at the salvation of lost sinners. Similarly when Paul and Barnabas describe in detail the conversion of the Gentiles [they brought] great joy to all of God’s people (Acts 15:3).

Paul’s reference to those in Caesar’s household was especially meaningful to the Philippians (4:22b CJB). Philippi was a Roman colony (Acts 16:12) and its citizens were Roman citizens (Acts 16:21). Because of their close ties with Rome, it is possible that the Philippians knew some of the members of Caesar’s household which included all those in his direct employ, both lowly slaves and high-ranking freemen. In today’s terminology, they were government workers. During his house arrest, Paul would have come into contact with many of them, and no doubt led many of them to a saving knowledge of Yeshua Messiah.

Some of the members of the imperial household, such as those of the praetorian (palace) guard (1:13a), were led to faith in Messiah by Paul. Others, however, were already believers before Paul would have come into contact with many of them. There is a striking parallel between the names Paul lists in Romans 16:8-15 and the names of members of Caesar’s household on lists dating from Paul’s time. Paul includes both groups, those saved through his ministry and those already believers, in his greetings from Caesar’s household. Both he and the Philippians were undoubtedly thrilled that the household of the pagan emperor had yielded up so many souls to the Kingdom of Messiah. The joy of the holy ones is always to see others rescued from the dark depths of sin and brought to salvation in Yeshua.

The resource of God’s people (4:23): The grace of the Lord Yeshua Messiah be with your spirit (4:23 CJB). Paul has now come full circle. He began this letter by wishing the Philippians grace (1:2), and he concludes the same way. The apostle ended all his letters by wishing God’s grace for their recipients (cf. Romans 16:24; First Corinthians 16:23; Second Corinthians 13:14; Galatians 6:18; Ephesians 6:24; Colossians 4:18; First Thessalonians 5:28; 2 Thessalonians 3:18; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15; and Philemon 25).

The resource all believers need most is the grace that comes from the Lord Yeshua Messiah. Grace is the unmerited favor or undeserved, benevolent love of God in Messiah that brought about our redemption (Ephesians 2:5 and 8; Romans 3:24; Second Timothy 1:9). ADONAI’s work of grace in our lives will continue until our glorification (see Bi – Pursuing the Prize). We are not only saved by grace, but we are also sustained by grace. We are governed by grace, strengthened by grace, sanctified by grace, and enabled by grace. We are constantly dependent on the forgiveness, comfort, peace, and joy that comes through God’s grace.

God’s sustaining grace comes to us through the Lord Yeshua Messiah. He is the theme of this letter, being mentioned almost forty times in its four chapters. Paul described himself as a servant of Messiah (1:1); he addressed the Philippians as kedoshim/saints in Messiah (1:1); his house arrest was for the cause of Messiah (1:13); for him to live was Messiah (1:21); and death ushered him into Messiah’s presence (1:23); he encouraged the Philippians to conduct themselves in a manner worthy of Messiah (1:26) by having the attitude of Messiah (2:5); he called for them to glory in Messiah (3:3); he counted everything in the past as garbage in view of the riches he found in Messiah (3:8); he was saved by faith in Messiah (3:9); he eagerly awaited Messiah’s return (3:20); and had all his needs supplied by Messiah (4:19). Paul summed up our lives when he wrote: to live is Messiah and to die is gain (1:21).¹⁸⁵

Dear Heavenly Father, praise You for Your great and awesome grace! Without your grace, I would have no means to ever enter heaven. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God.  It is not based on deeds, so that no one may boast (Ephesians 2:8-9). You wisely turned Paul’s time of house arrest into a time when he could share the Gospel with a whole new audience- with some of the members of Caesar’s household. What joy and peace it brings to put Messiah as the #1 goal and focus in my life. Paul wisely summed up the very best thing that I should do with my life: to live is Messiah and to die is gain (1:21). To the One who sits at Your right hand. Amen

Giving is a Fragrant Offering
4: 15-19

Giving is a fragrant offering DIG: What may have happened that changed Paul’s ability to provide for his own needs so that he needed others to help him? What three statements summarize Paul’s joy and gratitude? How was the Philippians’ gift a fragrant offering? What are the five principles of contentment?

REFLECT: Why do you think prosperity has done more damage to believers than adversity? How can Paul’s attitude towards giving and receiving enable you to be a better giver? Receiver? Which of these five principles of contentment are you doing really well at? What principle do you need to work on this week?

Service to the Lord is like the animal sacrifices of the Torah, a fragrant offering.

Five principles of contentment flow from this seemingly mundane conclusion of Paul’s letter. A contented person is confident in God’s providence, satisfied with little, independent from circumstances, strengthened by divine power and preoccupied with the well-being of others. (1) A contented person is confident in God’s providence (4:10); (2) A contented person is satisfied with little (4:11); (3) A contented person is independent of circumstances (4:12); (4) A contented person is strengthened by divine power (4:13); and (5) A contented person is preoccupied with the well-being of others (4:14-19).

(5) A contented person is preoccupied with the well-being of others: As John MacArthur relates in his commentary on Philippians, the final strand in the tapestry of contentment woven by Paul is concern for others. Those who live only for themselves will never be content, because contentment for them can come only when their circumstances are exactly as they want them to be. And that will never happen. Only those who unselfishly put others’ well-being above their own will find contentment. One of the qualities of true biblical love is unselfishness: Love is not rude. It does not demand its own way. It is not irritable, and it keeps no record of wrongs (First Corinthians 13:5). The apostle encouraged the Philippians to do nothing from selfishness or empty conceit, but with humility or mind, regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others (2:3-4). That is also the same attitude as Messiah (to see link click Av – Obedient to Death).

Nevertheless, you have done well to share with me in my affliction (4:14 Greek). Nevertheless initiates an important transition in Paul’s thought. What he had written in 4:10-13 could have easily been misinterpreted by the Philippians. Despite their poverty (Second Corinthians 8:1-2), they had sent a sacrificial gift to Paul through Epaphroditus (4:18). After staying in Rome for a while and ministering to the apostle, Epaphroditus had returned to Philippi, bringing this letter from Paul with him. In it, the church would read: Not that I speak from want, for I have learned to be content in whatever circumstances I find myself. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me (4:11-13). If the letter had ended there, the Philippians could have concluded that Paul neither needed or appreciated their sacrificial gift to him.

To make sure that the Philippians didn’t get the wrong impression, Paul hastened to reassure them that they had done well (Greek: kalos, meaning something noble or beautiful in character) to share with him in his affliction. But, he needed to explain to them how their gift could have been a noble act if he didn’t need it.

Paul began by taking his readers back ten years. As you know, you Philippians were the only ones who gave me financial help when I first brought you the Gospel. During that time, and even after he left Macedonia for the Achaian cities of Athens and Corinth, no other church shared with him in the matter of giving and receiving (4:15 Greek). That phrase points to business terminology. The word translated matter is sometimes translated accounts (Matthew 18:23 and 25:19) or accounting (Luke 16:2), and the terms giving and receiving can mean credit and debit. Evidently Paul was a careful steward of his resources and kept an account of his receipts and expenditures. Even before he left Macedonia, the Philippians supported him. During his ministry in Thessalonica they sent a gift more than once for his needs (4:16 Greek). Their generosity, along with Paul’s own hard work, allowed him to minister free of charge in Thessalonica (First Thessalonians 2:9 and Second Thessalonians 3:8) and Corinth (Acts 18:5 and Second Corinthians 11:8).

Paul could rejoice over their gift yet still be content in ADONAI’s sovereign protection for him because he was selfless. That selflessness led him to write: I don’t say this because I want a gift from you. Rather, I want you to receive a reward for your kindness (4:17 NLT). Their gift brought Paul joy, not because of its personal material benefit to him, but because of its spiritual benefit to them. The principle that those who give generously will be blessed is taught repeatedly in the Bible. Solomon wrote: If you are gracious to the poor, it’s as if you lent (whatever you gave them) to ADONAI, and He will repay you for your good deed (Proverbs 19:17). Later he wrote: He who is generous is blessed (Proverbs 22:9a; cf. 2 Corinthians 9:6 and Acts 20:35).

Three statements summarize Paul’s joy and gratitude. The Greek verb in the phrase I have received everything in full was commonly used in a commercial sense in extra-biblical Greek to denote payment in full. And have an abundance translates to a Greek verb that means to overflow, to have excess or to have more than enough. The Greek verb in Paul’s final statement: I am amply supplied speaks of being filled up completely (4:18a Greek). Taken together those three phrases show that Paul, having been generously supplied with the gifts you sent me with Epaphroditus (4:18b Greek), was overwhelmed by the Philippians generosity.

Using sacrificial language of the Torah (see the commentary on Leviticus Ah – The Offerings from the People’s Perspective), Paul described the Philippians’ gift as a fragrant offering that is acceptable and pleasing to God (4:18c Greek; cf. Psalm 51:19). The apostle saw the Philippians’ gift as a sacrificial act of worship to ADONAI. Such spiritual sacrifices are required of believers in the B’rit Chadashah instead of the animal sacrifices of the Torah. In Romans 12:1, Paul commands us to Present our bodies as a living and holy sacrifice, acceptable to God, which is our spiritual service of worship.

The writer to the Hebrews urges: Through Him, therefore, “let us continually offer God a sacrifice of praise” continually, for this is the fruit of the lips that acknowledge His name (Hebrews 13:15 quoting Leviticus 7:12, 22:29; Psalm 50:14, 23; 107:22, 116:17; Second Chronicles 29:31). The believer’s sacrifice of praise is to be offered continually. It is not to be a fair-weather offering, but an offering in every circumstance. Give thanks in all circumstances; for this is God’s will for you in Messiah Yeshua (First Thessalonians 5:18).

And do not forget to do good and to share with others, for God is well pleased with such “sacrifices” (13:16). Yochanan warns us that the one who does not love his brother whom he has seen, cannot love God whom he has not seen (First John 4:20). In other words, if our praise of ADONAI in word is not accompanied by doing good and sharing with others, it is not acceptable to Him. Praise of God in word and deed are inseparable. The religion that God our Father accepts as pure and faultless is: to look after orphans and widows in their distress and to keep oneself from being polluted with the world (James 1:27).

Paul knew that the Philippians would not only receive spiritual blessings in heaven for their generosity, but also that God would supply all their physical needs in this life. But ADONAI would not be in their debt. Because He is the ultimate Creator and owns everything, we cannot give Him anything that He doesn’t already possess. The Philippians had sacrificially given of their earthly possessions to support God’s servant, Paul (see the commentary on Second Corinthians Bn – A Biblical Model for Giving). In return, ADONAI would amply supply their physical needs; the Philippians would discover that it is impossible to outgive God. Having sown bountifully, they would reap bountifully (Second Corinthians 9:6); having honored the Lord from the first of all their produce . . . their barns would be filled with plenty and their vats would overflow with new wine (Proverbs 3:9-10).

The phrase, according to His riches in glory in Messiah Yeshua (4:19 Greek), reveals the extent to which ADONAI would supply the Philippians’ needs. He would do so according to His riches. His giving to them would be relative to His immense eternal wealth; that is, as generously as is consistent with His riches in glory in Messiah Yeshua. The B’rit Chadashah continually presents Messiah Yeshua as the source of all of God’s riches. In Him are hidden all the treasures of wisdom and knowledge (Colossians 2:3). To the Colossians Paul wrote: For it was the Father’s good pleasure for all the fullness to dwell in Him . . . for in Him all the fullness of the Deity dwells in bodily form (Colossians 1:19 and 2:9). The God and Father of our Lord Yeshua Messiah . . . has blessed us with every spiritual blessing in the heavenly places in Messiah (Ephesians 1:3). And He reminded the Corinthians of the grace of God which is given them in Messiah Yeshua, that in everything they were enriched in Him (First Corinthians 1:4-5). Echoing that thought, Peter wrote: His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence (Second Peter 1:3).

The crucial lessons in contentment illustrated here in the life of Paul may be summarized in five words: faith, humility, submission, dependence, and unselfishness. These five principles of contentment characterize all who have learned to be content (also see Bp – I Have Learned to be Content).¹⁸²

Dear heavenly Father, praise and thank You for being the best Giver there ever could be. No one can out give You. You gave your very best, Your only Son, knowing the pain and shame that He would have to go through. The love that You show is absolutely unbelievably wonderful, overwhelming gracious and generous beyond what words can express! Offering Messiah as the atoning sacrifice is gracious beyond what man can grasp! The cost to ransom mankind was so very great in physical pain, in emotional pain and in shame, yet Messiah went through with the painful suffering of the cross even when He asked: My Father, if it is possible, let this cup pass from Me! Yet not as I will, but as You will (Matthew 29:40). Thank You for the joy of being able to offer the gift of obedience back to You. It is not as large as Your magnanimous gift, but it comes to You from a heart filled to overflowing with great love! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

I Have Learned to be Content
4: 10-13

I have learned to be content DIG: What is contentment? What are Paul’s circumstances at this time (1:13-14)? How do you think Paul discovered the secret of contentment while under house arrest? How can our contentment be a witness to the lost? What does Isaiah say about overcoming the limit of our physical strength and resources? What does it mean to be independent of circumstances?

REFLECT: In what areas of your life do you struggle with contentment? What outside force is most likely to upset your contentment? Since God doesn’t always change negative circumstances, what might you need to change so that contentment is possible for you? Are you content with little? Are you content in abundance? How can you help others in this area of contentment this week?

Contentment is the ability to be utterly at peace in spite of negative circumstances.

Contentment is a highly prized, but elusive virtue. Though it comes only from being rightly related to ADONAI and trusting in His sovereign, loving, purposeful providence; nevertheless, people seek it where it cannot be found . . . in money, possessions, power, prestige, relationships, jobs, or freedom from difficulties. But by that definition, contentment is unattainable, for it is impossible in this fallen world to be completely free from problems. In sharp contrast to the world’s understanding of contentment is this simple definition of spiritual contentment written by the Puritan Jeremiah Burroughs, “Christian contentment is that sweet, inward, quiet, gracious frame of spirit, which freely submits to and delights in God’s wise and fatherly disposal in every condition.”¹⁸¹

As John MacArthur relates in his commentary on Philippians, before concluding this letter to his beloved Philippian congregation, Paul wanted to express his deeply felt gratitude to them. He had a special relationship with them since the founding of the church at Philippi. At one point in Paul’s ministry years earlier, they were the only church that had supported him financially (4:15-16). Now they had once again sent him a gift, and 4:10-19 is Paul’s thank-you note back to them for it.

Beneath the surface of Paul’s expression of thanks to the Philippians is the picture of a man utterly content in spite of such severe circumstances. In the direct statement of 4:9, Paul offered himself as an example of spiritual stability. In verses 4-10, as he thanked the Philippians for their gift, he indirectly offered himself as an example of contentment. Paul knew how to rejoice in every circumstance and be free from anxiety and worry (to see link click Bn – Do Not be Anxious about Anything), because his heart was guarded by the peace of God and the God of peace. His example is especially relevant today in our discontented culture.

Five principles of contentment flow from this seemingly mundane conclusion of Paul’s letter. A contented person is confident in God’s providence, satisfied with little, independent from circumstances, strengthened by divine power and preoccupied with the well-being of others. (1) A contented person is confident in God’s providence (4:10); (2) A contented person is satisfied with little (4:11); (3) A contented person is independent of circumstances (4:12); (4) A contented person is strengthened by divine power (4:13); and (5) A contented person is preoccupied with the well-being of others (4:14-19).

(1) A contented person is confident in God’s providence: I rejoiced in the Lord greatly that now at last you revived your concern for me. Indeed, you were concerned, but you had no opportunity to show it (4:10 NIV). Ten years had passed since Paul’s ministry in Philippi had resulted in the founding of the church in that city. The Philippians had generously supported him when he left Philippi to minister in the Macedonian cities of Thessalonica and Berea (Acts 17:1-13). When Paul moved south into Achaia, the Philippians continued their support as he ministered in Athens and Corinth (Acts 17:14 to 18:18). As the years passed, they had consistently been concerned about Paul, but lacked any opportunity to provide support for him. The reason for that lack is not given. Perhaps it was due to their preoccupation with their crushing poverty (Second Cor 8:1-2). He did so not primarily because the gift met his need, but because it gave evidence of their love for him. His joy overflowed that now at last, after ten years, they had revived their concern for him.

The Greek verb translated revived is a botanical metaphor, meaning to blossom again, like perennials or Spring shoots of trees or bushes. So, the Philippians’ generous support for Paul, after lying dormant for ten years, had once again blossomed. The apostle’s statement indeed, you were concerned, but you had no opportunity to show it, was intended to allay any misunderstanding on the Philippian’s part. Both verbs in this clause are imperfects, implying continual concern. So Paul knew that their lack of support had nothing to do with their concern for him, they merely lacked the opportunity to express it (Second Corinthians 8:12).

But recently an opportunity arose when Epaphroditus arrived in Rome, bringing with a generous gift from the Philippians (4:18) for which Paul rejoiced in the Lord greatly.

Paul’s gracious attitude reflects his patient confidence in ADONAI’s sovereign providence. He was certain that in due time God would arrange his circumstances to meet his needs. There was no panic on his part, no attempt to manipulate people, no taking matters into his own hands. The apostle was content because he knew that the times, seasons, and opportunities of life are controlled by the sovereign God who works all things after the counsel of His will (Eph 1:11), thereby causing all things to work together for good to those who love God, to those who are called according to His purpose (Rom 8:28). Those who seek to control their own lives will inevitably be frustrated. A confident trust in God’s providence is foundational to contentment.

(2) A contented person is satisfied with little: In case the Philippians misjudged his statement in verse 10, Paul quickly added a disclaimer. Not that I speak from want, for I have learned to be content in whatever circumstances I find myself (4:11 Greek). Though the situation was extremely difficult and stressful, Paul was not unhappy. It didn’t matter that he was a prisoner, living under house arrest, chained to a Roman soldier, subsisting on a sparse diet. None of that affected his contentment, because he was satisfied with what little he had. His contentment was not affected by his physical reality.

The Greek word translated content in verse 11 appears only here in the B’rit Chadashah. In extra-biblical Greek it was used to speak of being self-sufficient, having enough, or not being dependent on others. True contentment comes only from God, and enables believers to be satisfied and at ease in the midst of any problem. This is seemingly impossible in today’s society. People are not content with either little or much. Instead, people are obsessed with explaining their needs and loudly demanding that they be met. Need has become the number one value in our culture. Starting from the humanistic premise that God does not exist and mankind is therefore the ultimate and the goal in life becomes getting their needs met. They think that at the end of their life, the ones with the most toys wins.

Adding to the discontent is the blurring of the distinction between needs and wants. In today’s world, almost everything has become a “need.” Thus people “need” better jobs, fancier cars, and bigger homes; women “need” careers outside the home, and paradoxically, “nee” children; young people “need” unending sexual encounters to liberate their repressed egos; children “need” the freedom to express themselves outside the “bondage” of parental control. Like a hamster running around and around on a wheel and going nowhere, people desperately chase the contentment that is always tantalizingly just out of reach. But Paul knew that the chief end of mankind is not to have our “needs” met, but to glorify God and enjoy Him forever. Because of that, he was satisfied with whatever God graciously granted him. He worked hard, and was content to let God control the results. When difficult times came, Paul remained content because he was satisfied with little.

(3) A contented person is independent from circumstances. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need (4:12 Greek). Paul explains what he alluded to in the previous verse. The twice-repeated phrase I know how . . . I also know how reveals that he had learned by experience and spiritual maturity to live above his circumstances and not to let them affect his contentment. This is an important lesson for us to learn for it’s the difficult circumstances in life that most frequently steal our joy and our contentment. Like Agur (see the commentary on Proverbs Dt – The Sayings of Agur), we need to find the sweet-spot in life: Give me neither poverty nor riches, but give me only my daily bread (see Proverbs Du – The Prayer of Agur). That is contentment.

Paul’s statement: I know how to get along with humble means, to be hungry, and to suffer need indicates that he had had his share of poverty. He knew what it was to get by with meager material things. But he also knew how to live in prosperity, to be filled, and to have an abundance when God granted him more than he needed. All six of these terms refer to the material, earthly needs of this life, not to spiritual needs.

Paul was no ivory tower theologian; he had lived and ministered in the trenches. His life was not exactly a testimonial for the prosperity gospel! The apostle’s trials began at Damascus shortly after his conversion. At Lystra on his first missionary journey, hostile Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead (Acts 14:19). Many of the Philippian believers no doubt remembered what happened to Paul and his fellow preacher Silas at Philippi (Acts 16:22-24). And things didn’t get much better for the apostle at Thessalonica (Acts 17:5-10). Trouble, in the form of hostile, unbelieving Jews, followed Paul from Thessalonica to Berea (Acts 17:13). Forced to flee Berea, Paul went to Athens where he was mocked and ridiculed by the skeptical Greek philosophers gathered at Mars Hill (Acts 17:18-34). From Athens Paul went to Corinth where Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat (Acts 18:12). After ministering for three months in Greece, a plot [to kill Paul] was formed against him by the Jews as he was about to set sail for Syria (Acts 20:3). When he got to Jerusalem, Paul was attacked and savagely beaten after the Jews from Asia Minor recognized him in the Temple (Acts 21:31-35). Rescued from certain death by the quick action of a Roman officer (Acts 21:31-35), Paul began his long stay in Roman custody. Two years later, after hearings before the Sanhedrin and the Roman governor failed to resolve his situation, Paul exercised his right as a Roman citizen to appeal to Caesar. After a harrowing sea voyage, which included a terrifying, two-week-long storm that ended in a shipwreck (Acts 27). Paul finally arrived in Rome (Acts 28). As he wrote this letter to the Philippians, the apostle was under house arrest in Rome. In summing up his hard, difficult, painful life, Paul explained it all to the Corinthians (Second Corinthians 11:22-33).

In all of Paul’s unique and constant sufferings, he had learned the secret of rising above them. In the midst of all his trials, he kept his focus on heavenly realities (cf. Colossians 3:1-2). In Second Corinthians 4:17, the apostle wrote: For momentary, light affliction is producing for us an eternal weight of glory far beyond comprehension. With that perspective. Is it any surprise that no amount of suffering could affect his contentment? We can’t all be like the apostle Paul in regard to contentment, but that should be our goal.

(4) A contented person is strengthened by divine power. No matter how difficult his struggles may have been, Paul had a spiritual undergirding, an invisible means of support. His adequacy and sufficiency came from his union with the adequate and sufficient Messiah. Paul declared: I have been crucified with Messiah; and it is no longer I who live, but Messiah lives in me; and the life which I now life in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me (Galatians 2:20).

When Paul wrote: I can do (Greek: ischuo) all things, he had in mind physical, not spiritual things. Ischuo means to be strong, to have power, or to have resources. It is variously translated as overpowered (Acts 19:16), prevailing (Acts 19:20), and effective (James 5:16). The Greek text emphasizes the word translated all things (the context is a reference to physical needs in verses 11-12) by placing it first in the sentence. Paul was strong enough to endure anything through Him who strengthens me (4:13 ESV; cf. First Timothy 1:12 and Second Timothy 4:17). The apostle does not, of course, mean that he could physically survive indefinitely without food, water, sleep, or shelter. And notwithstanding the reality of martyrs in our world even to this very day. But what he is saying is that when he reached the limit of his physical resources and strength, even to the point of death, he was infused with the strength of Messiah. He could overcome the most dire physical difficulties because of the inner, spiritual strength that ADONAI had given him. In the words of Isaiah 40:29-31: ADONAI gives strength to the weary and increases the power to the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in ADOANI will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not get tired.

It is important to note that only those who live lives of obedience to God’s Word and His will can count on His power to sustain them. Those whose continued sin has led them into the pit of despair cannot expect God to bring them contentment from their circumstances. In fact, he may even add to their difficulties to chasten them and bring them to repentance. But God’s power will bring contentment to those who have no strength of their own. There is no quick fix . . . no shortcut to contentment. It only comes to those strengthened by divine power, and that divine power does not come through counselors, therapy, positive thinking, or self-help formulas, but only from consistent godly living.¹⁸¹

Dear heavenly Father, Praise you that I can be content as I focus and trust in Your love and power, no matter what is happening in this world (Philippians 4:10). What a comfort to know that You are almighty. You are in control. Trials of this life will soon be over and the joys of living and praising you will last for all eternity! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). My heart goes way beyond contentment, to deep joy knowing that Messiah has promised to prepare a place in heaven for me. Do not let your heart be troubled. Trust in God; trust also in Me. In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you? If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:1-3). When I rest in Your love, it brings me such contentment! My heart is full of praise. You are so worthy of my love! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Godly Thinking
4: 7-9

Godly thinking DIG: What kind of peace does ADONAI give? How can we focus on what is true, noble, right, pure, lovely, admirable or praiseworthy while in a world of immorality and corruption? Is godly thinking “being positive” or “thinking positive thoughts?” What are the eight virtues that, as believers, our minds should focus on? How stable are you in your spiritual walk?

REFLECT: How can we have a built-in “radar” for detecting wrong thoughts? Do you feel like you are one of the eight virtues, which one are you doing the best at? Which one do you need to work on? Who do you pattern your life on? What evidence is there that you are spiritually stable? In what ways are you experiencing the peace of God? How are you an example to others?

Spiritual stability is a result of how a person thinks.

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).¹⁷⁵

Paul now provides the result that comes from making our requests known to God (4:6b) . . . the peace of God, which surpasses all understanding, will guard your hearts and your minds in Messiah Yeshua (4:7 NIV). As we noted in 1:2, the word peace (Greek: eirene) in classical Greek means to bind together, in the B’rit Chadashah, the operation of God’s grace is binding the believing sinner to God and His life. Paul drew on the deep meaning of shalom, meaning peace, wholeness, or security in the TaNaKh.¹⁷⁶

This peace comes from God Himself; and as such, it differs from that which the world offers (First John 2:15-16). It is the inward tranquility of the soul granted by God. It is a confident trust in His flawless wisdom and infinite power that provides calm amid the storms of life. Isaiah wrote of this supernatural peace: You will keep in perfect peace all who trust in [ADONAI], all whose thoughts are fixed on You (Isaiah 26:3). Paul prayed for the Romans that the God of hope [would] fill [them] with all joy and peace in believing (Romans 15:13). In his high priestly blessing on Isra’el Aaron said: May ADONAI lift up His face toward you and give you peace (Numbers 6:26). In Psalm 29:11 David wrote: May ADONAI bless His people with shalom! Shortly before His death Yeshua promised: What I am leaving you with is shalom – I am giving you My shalom. I don’t give the way the world gives. Don’t let yourselves be frightened (John 14:26). However, God’s peace is not for everyone. The Ruach Ha’Kodesh, speaking through the prophet, tells us that there is no peace for the wicked (Isaiah 48:22).

Paul further defines this supernatural peace as that which surpasses all understanding. It exceeds all human intellectual powers, human analysis, human insights, and human understanding. It is superior to human scheming, human devices, and human solutions, since its source is the God whose judgments are unsearchable and whose ways are unfathomable (Romans 11:33). Since it is a supernatural work, it resists any human understanding. The real challenge for us is not to eliminate every trial; it is to trust in the good purpose of our infinite, holy, sovereign, powerful God in every difficulty. Those who honor Him by trusting Him will experience the blessings of His perfect peace.

When this peace is realized in our lives, ADONAI will guard us from anxiety, doubt, and worry. Phroureo (will guard) is a military term used for soldiers on guard duty. This picture would have been familiar to the Philippians, since the Romans stationed troops in Philippi to protect their interests in that part of the world. Just as soldiers guard and protect a city, so God’s peace guards and protects us who confidently trust in Him. Paul’s use of the phrase your hearts and your minds was not intended to imply a distinction between the two; he was merely making a comprehensive reference to our inner person. Once again, Paul reminds us that true peace is not available through any human source, but only in Messiah Yeshua.¹⁷⁷

The peace of ADONAI referred to in this verse is often misunderstood to be a warm fuzzy feeling that God promises to give, especially in the midst of making difficult decisions. Consequently, we hear the expressions, “I had a real peace about it,” or, “I didn’t have a peace about it.” Not only do these expressions misuse Philippians 4:7, but it’s a poor and biblically-baseless way to make decisions. God often calls on His people in His Word to do things about which they have no subjective warm fuzzy feeling, such as sharing the Gospel with a neighbor or denying ourselves sinful pleasures.

(6) Finally, brothers and sisters, whatever is true (4:8a NIV): The word finally indicates that Paul has arrived at the climax of his teaching on spiritual stability. With the concluding appeal (4:8-9), the apostle focuses on putting into practice what he has taught and modeled for the Philippians. To enable us to better understand the basic idea of the verse, we will first focus on the file’s most basic command. The principle that Paul is about to relate is both the summation of all the other commands and the keys to implementing them. The phrase: think about these things (4:8j), introduces an important truth: spiritual stability is a result of how a person thinks. Paul is calling for the Philippians to consider, ponder, or let one’s mind dwell on these things. What Paul has in mind when he speaks of these things is a list of eight virtues that, as believers, our minds should focus on.

First, whatever is true (4:8b Greek): Simply put, Paul calls the Philippians to set their minds on reality. At the same time he is stressing that we should not dwell on those things that are false. There is no embrace of things that are true without an accompanying rejection of things that are false. This call to think about things that are true is rooted in the fact that ADONAI Himself is truth (Deut 32:4; Isaiah 65:14). Yeshua Messiah refers to Himself as the way, the truth, and the life (John 14:6) because His is the fullest embodiment of grace and truth (John 1:17). So, an obvious application of the command to set our minds whatever is true (Greek: alethes) is to set our minds on Scripture, and Messiah Himself, who is the Word (John 1:14).

But it seems unlikely that Paul intends to restrict this concept to God or His Word, since the literal translation of the apostle’s words would be whatever things are true. Thus, he broadens the scope of anything that is true. And focusing on the things that are true is essential in the struggle to follow Messiah in this fallen world, as falsehood is the currency in which our enemy, Satan, deals. Yeshua described him as a liar and the father of lies (John 8:44). The Great Deceiver (Revelation 12:9) works to convince people of his lies, so it is vital that we set our minds of the things that are true instead;

Second, whatever is honorable (4:8c Greek): Paul and the Philippians lived in a culture where the pursuit of honor and the avoidance of shame were high values. However, Paul doesn’t merely adopt a secular view; instead, he focuses on the Gospel. Paul’s emphasis is on the mindset of a believer, thus the word honorable (Greek: semnos) is viewed from a godly perspective. Our thoughts, affections, and will are to be set on people or things that are honorable and worthy of respect. In this sense one could easily envision Paul directing the Philippians’ attention to those who walk as we do (3:17), such as Paul (3:12-16), Timothy (2:19-24), and Epaphroditus (2:25-30). But Paul’s language here seems to intentionally broaden the scope to anything that is honorable and worthy of respect. As such, it is appropriate for believers to affirm the actions of unbelievers as worthy of respect/honor without suggesting that they have any personal relationship with God.

Once again, the pursuit of that which is honorable requires turning away from the dishonorable. The world’s cheap imitations of joy in constant partying, or the life wholly devoted to the pursuit of entertainment, would also be the opposite of devotion to the things of honor. The godly person is a joyful person, but not a silly person, and as such focuses on their relationship with Yeshua, which is the greatest joy of all;

Third, whatever is just (4:8d Greek): In this context, the word just (Greek: dikaios) refers to something of justice. But it is also the same word found in 1:7, where Paul says that it is “right” for him to think the way he does about the Philippians. Several times in this letter (1:11, 3:6-9) he has already used the related word righteousness (Greek: dikaiosyne). Again, the scope of this category of just or right is quite broad, allowing things that are not specifically spiritual to qualify under this category. Ultimately, ADONAI Himself is the standard of what is just/right, and by His common grace in this world unbelievers are also capable of doing likewise. So, anyone who obeys God’s Word and will, even unwittingly, can be referred to as just/right.

However, dedication to God’s standards of justice will set a believer apart from the world, whose fake “justice” often boils down to the rejection of God’s Torah, and the embrace of a demonic world view. While believers’ respects all duly constituted authorities (see the commentary on Romans De – Respecting Civil Authority), our concept of justice is defined by God and His Word, not by polls and elections. ADONAI dwells on eternal and unchanging values rooted in His own sovereign character;

Fourth, whatever is pure (4:8e Greek): Although originally a word exclusively linked to religious ritual, objects and people, over time, pure (Greek: hagnos) took on a more ethical and inward significance. Consequently, pure is applied to the wisdom of ADONAI (James 3:17), a wife’s conduct (First Peter 3:2), and to Messiah Himself (First John 3:3). Here in 4:8e, Paul calls us to set our minds on things that are pure; in other words, things that are not stained or polluted. Of course in one sense everything in creation is already stained by sin (see the commentary on Romans Ck – The Creation and Redemption), but that does not prevent Paul from encouraging the Philippians to focus on their thoughts, affections, and will on those things in this world that exhibit (albeit imperfectly) purity.

With this focus on purity, we turn from the world’s impurity (First John 2:15-16). Paul’s day featured a linking of the “sacred” with sexual immorality. So in our day, the siren call to obsession with sexual immorality and sensuality – with no thought of God or spiritual realities – saturates our culture (see the commentary on Deuteronomy Br – Do Not Commit Adultery). When we think about whatever is pure, it will free us from whatever is polluted;

Fifth, whatever is lovely (4:8f Greek): When Paul uses the word lovely (Greek: prosphile), he is referring to anything that pertains to causing pleasure or delight. Although this word found nowhere else in the B’rit Chadashah, in Greco-Roman literature it was often used with the sense of someone or something that is pleasing or dear. A letter written in 121 AD, Plotina, the widow of Emperor Trajan, refers to his successor Hadrian as “most pleasing in all things . . . to me. The Jewish historian Josephus (37-100 AD) uses this term several times to refer to people who are especially dear in contrast to others (Antiquities 1:258, 2:186, 4:203, 5:189, 17:149, 19:115 and 121). By challenging the Philippians to focus their minds on things that are lovely, Paul is not merely asking them to “think positively” and avoid “negative thoughts.” Rather, it is a call to have our minds set on those things which bring delight to our hearts. More specifically, in the Philippian context, this word may be particularly chosen to call that body of believers to focus on the grace of God at work in their fellow believers, rather than fixate on their obvious shortcomings. As such it is another way of regarding others more important than yourselves (2:3b). Thinking of our own weaknesses, we shouldn’t allow a fellow believer’s weaknesses to define our opinion of him or her.

The embrace of the lovely means rejecting the base and the ugly. In Paul’s day, it would have worked out in rejection of the brutality and worship of force. In our day, much that passes for humor involves degradation and reversal of whatever is pure. Entire movies are devoted to a series of shameful acts in the pursuit of laughs at all costs; some comedians make their careers mocking whatever is lovely. But we are to cherish whatever God cherishes. His devotion reaches the highest peaks in seeing the beauty of ADONAI Himself (Psalm 27:4), dwelling on His perfections and qualities – the very thing that the world scorns;

Sixth, whatever is admirable (4:8g Greek): Like the previous adjective, the word translated admirable (Greek: euphemos) occurs nowhere in the B’rit Chadashah. This word often referred to speech that was carefully chosen out of respect for someone. In contrasting thinking with speaking, Philo describes the man who “utters words which are not proper [Greek: euphemon]” (On the Change of Names 1:242). As it is used here in 4:8g, it seems to emphasize not just speech, but anything that is worthy of commendation or praise. There may also be a sense of restraint involved, such that the emphasis falls on those things that are praiseworthy in light of their appropriateness.

Mention of the proper and commendable reminds us of the opposite: the improper and the unworthy. Our day has seen the spectacle of some even bringing lurid tell-alls sold as testimonies, crude jokes that have no place in the pulpit. The apostle alluded to private sins which the ungodly do in secret (Ephesians 5:12b). These should not be our focal point; instead, we must think about these eight virtues that display the character of God Himself;

Seventh, if anything is excellent (4:8h NIV): The noun translated excellent (Greek: arete) was a term that referred to excellence or merit within a social context. Borrowing language from Isaiah 43:21, Peter states that believers are to proclaim the excellencies of Him who called you out of darkness into His marvelous light (1 Peter 2:9). It is also one of the traits that should characterize mature believers (2 Peter 1:3-5). But this term was also used widely in Greco-Roman literature, especially in philosophical circles, where it referred to virtue. As such, it became a focal point in discussions of moral philosophy by famous thinkers such as Plato, Aristotle, and Socrates. Plato argued there were four classic virtues: wisdom, courage, prudence, and justice.

But in contrast to Greek philosophy, when the B’rit Chadashah speaks of various virtues they are always rooted in a covenant relationship with ADONAI through Yeshua Messiah and empowered by the Ruach. So while many of the Philippians would have been familiar with this term in a secular sense, Paul’s use of it here in this context provides a clear redefinition of the Greek meaning. So, Paul invites us to think about whatever exhibits excellence and godly virtue, whether it is the actions of others or the character of God Himself.

Mental pursuit of what will strengthen a godly character means turning away from what weakens it. Love for the world’s approval with its acceptance of the world’s values, cowardice in the face of unbelieving criticism and opposition, neglecting that which is hard and necessary in favor of what is easy and weakening; these must be set aside in the pursuit of what ADONAI sees as excellent and virtuous;

Eighth, if anything is praiseworthy (4:8i NIV): When used in the B’rit Chadashah, the word translated praiseworthy (Greek: epainos) usually refers to the act of expressing admiration or approval, here it speaks of a thing worthy of praise. Paul used this same word in 1:11 for the ultimate result of believers being filled with the fruit of righteousness as the praise of God. Although the term is applied to God (Ephesians 1:6, 12, and 14), more often it is applied to people (Rom 2:29, 13:3; First Cor 4:5; Second Corinthians 8:18; First Peter 2:14). In Greco-Roman literature it had the sense of approval or praise, and as such, it was something sought after from both the gods and other people as well. In using it here in 4:8i, Paul directs us to focus our attention on anything that is worthy of commendation, and as such, should not be limited explicitly to “spiritual” things.

But it is the pursuit of that praise and approval from ADONAI that frees us from the enslavement of seeking it from other people. Our Lord said that what this world values is detestable in the sight of God (Luke 16:15b). We should concern ourselves less with the God-hating world adores, and more with the qualities of character and life that will receive the Lord’s well done in the end (Matthew 25:21 and 23). An eye on the throne-room of YHVH is the cure to the fascination with the circus of this world.

These, then, are the eight virtues that, as believers, our minds should focus on. This is not to be confused with the modern-day emphasis on “being positive” or “thinking positive thoughts.” Instead, they should help us to consider what should fill our minds and hearts. The Bible is clear about what we should think about. With all diligence, watch over your heart, for everything you do flows from it (see the commentary on Proverbs Ba – Guard your Heart). Yeshua teaches a similar truth when He says: What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come – sexual immorality, theft, murder, adultery, greed, malice, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person (Mark 7:20-23). Furthermore, consider what Messiah teaches in Matthew 12:34b-35: For the mouth speaks what the heart is full of. A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. So, the issue here is not a simplistic “think positively;” but rather, a recognition that what we think about inevitably shapes the way we speak and act. Thus, we must take every thought captive and make it obey the Messiah (see the commentary on Second Corinthians Bt – Winning the Spiritual War).

And while we do not in any way want to diminish the broad scope of anything that falls under these eight virtues, it should be noted that Messiah is the perfect embodiment of each one. He is the one who called Himself: The way, the truth, and the life (John 14:6). As the risen Lamb of God, He is worthy of our praise today even as all of heaven praises Him as the One who has purchased a people for Himself from every tribe and language and people and nation, and who has made them a kingdom of priests to our God so that they will reign on the earth (Revelation 5:9-10). If what we think remains fixed on the Master as the very embodiment of these eight virtues, we will walk worthy of our Lord (see At – Walking Worthy).¹⁷⁸

(7) Whatever you have learned, or received, or heard from me, or seen in me – put it into practice. Then the God of peace will be with you (4:9 NIV). This verse introduces the final element that is essential for spiritual stability. People in whom the Word of God richly dwells (Colossians 3:16), and who therefore live obediently, stand firm when the winds of difficulty, temptation, and compromise blow around them. Holy living can only take place when right attitudes and right thoughts police the flesh (Acts 2:42).

The apostles were more than the source of biblical knowledge: they also modeled the standards of godly behavior. For that reason Paul encouraged the Philippians to pattern your lives after mine, and keep your eyes on those who walk as we do (3:17; cf. 1 Cor 4:16 and 11:1; 1 Thessalonians 1:6). Paul repeats that thought here, urging the Philippians to put it into practice whatever they had learned, or received, or heard from him. His life exemplified the eight virtues to which he called them. By reminding the Philippians of what they had seen in him, Paul appealed to their firsthand experience with him. They had observed his character during the apostle’s stay in Philippi, and they knew there was no credibility gap between the message he preached and the life he lived. So, he could encourage the Philippians to pattern their lives after his.

The promise attached to such obedience is that the God of peace will be with you (4:9). The God whose character is peace is the giver of peace. The title God of peace is one of Paul’s favorites (cf. Romans 15:33 and 16:20; Second Corinthians 13:11; First Thessalonians 5:23). It is a reminder that those who have godly attitudes, thoughts, and deeds will be guarded both by the peace of God and by the God of peace. His Presence is essential for the strength, tranquility, and contentment necessary for spiritual stability.¹⁷⁹

Dear heavenly Father, praise You for giving me a heart full of Your peace when I set my mind on You. There will be many problems in this life; but I can still be full of Your peace when I fill my mind with whatever is true, whatever is honorable, whatever is just, whatever is pure, (Philippians 4:8b). To reduce temptation, help me to keep my mind occupied with God’s Word. The wisest man who ever lived warned: Be careful how you think; your life is shaped by your thoughts (Proverbs 4:23). Help me not to allow trash into my mind indiscriminately. Help me to be selective, to choose carefully what I think about. Help me to take every thought captive and make it obey the Messiah (Second Corinthians 10:5). Thank You that as I meditate on You and Your awesome character, I am filled with the shalom of God (Philippians 4:6-7). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Do Not be Anxious about Anything
4: 4-6

Do not be anxious about anything DIG: Do you know of anyone who embodies the qualities in these verses? How do these qualities relate to Paul’s peace objectives in 4:2-3 and 7-9? Is joy an emotion? Why or why not? What is our spiritual stability directly related to? Why is thanksgiving such an important component in the prayer life of a believer? Why is gratitude so important in the prayer life of a believer?

REFLECT: On a scale of 1 (I’m going nuts) to 10 (I could lead a stress management seminar) what is your anxiety level now? Why? What in these verses could help relieve that stress? What is your lifeline to your relationship with ADONAI? Why should believers be calm and not be so anxious? Is prayer the first priority in your life, or a last resort? Is there any prayer of yours that is too trivial for God to hear?

The only sure reliable, steadfast, unchanging source of joy is God.

The question naturally arises as to how Paul’s command to stand firm in the Lord (to see link click Bl – Stand Firm in the Lord) was to be applied to our everyday lives. His answer, introduced by the phrase in this way, can be seen 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).¹⁷²

(2) Rejoice in the Lord always (1:18, 2:17-18 and 28, and 4:10). This verse expresses the theme of the book of Philippians, that we are to rejoice in the Lord (see Bf – Rejoice in the Lord). Joy is such a vitally important factor in believers’ spiritual stability that Paul repeats his command for emphasis: and again I say, rejoice (4:4 NIV). Evidently it’s not that easy to be joyful. The Philippians needed to rise above their circumstances.

Some, wrongly identifying joy as a purely human emotion, find Paul’s twice repeated command to rejoice confusing. How can we be commanded to feel a certain way and produce an emotion? However, joy is not an emotion; it is a deep-down confidence that ADONAI is in control of everything for His children and His own glory, and thus, all is ultimately well, no matter what our circumstances are. Humanly, the worse our circumstances are, the harder it is to rejoice. But we are commanded to rejoice nonetheless. Rejoice (Greek: chairete) is a present imperative, calling us to the continual, habitual practice of rejoicing. Neither Paul’s house arrest nor the Philippians’ trials should surpass their joy.

It is true that we often cannot find reason to rejoice in our specific circumstances. Certainly the general wickedness, sorrow, misery, and death in the world evoke no joy. Nor are people a reliable source of joy, since they can change, hurt, and disappoint. The only sure reliable, steadfast, unchanging source of joy is God. That is why Paul commands us to rejoice in the Lord. The phrase in the Lord introduces an important principle: Spiritual stability is directly related to how a person thinks about ADONAI. Therefore, knowledge of Him is the key to rejoicing. Those who know the great truths about YHVH find it easy to rejoice; those with little knowledge of Him find it difficult to rejoice. ADONAI gave the Psalms to Isra’el in poetic form so they could be easily memorized and set to music. The first three verses of the book of Psalms promise blessings to those who meditate on God’s Torah. Blessed are those who reject the advice of the wicked, or associate with sinners, or sit in the company with mockers! Their delight is in ADONAI’s Torah, and in His Torah they meditate day and night. They are like trees planted by streams of water, they bear their fruit in season, their leaves never wither, everything they do succeeds (see Psalms Ag – The Torah is a Tree of Wisdom).

It is from that knowledge of God and repeated repetition and singing of His nature that our joy flows. So deep was the apostles’ knowledge of ADONAI’s character and purposes that even suffering for Yeshua Messiah was a cause for joy: So, they left the presence of the Sanhedrin, rejoicing that they were considered worthy to be dishonored on account of His Name (Acts 5:41; cf. Matthew 5:10-12; Luke 6:22-23).

Moses’ father-in-law Jethro rejoiced over all the goodness which ADONAI had done to Isra’el, in delivering them from the hand of the Egyptians (Exodus 18:9, cf. Deuteronomy 26:11). After the dedication of the Temple, Solomon sent the people to their tents, rejoicing and glad of heart because of the goodness that ADONAI had shown to David and to Solomon and to His people Isra’el (Second Chronicles 7:10).

Today, we rejoice in our redemption, the fact that we have been purchased and set free (see the commentary on Hosea). In First Samuel 2:1, Hannah prayed and said: My heart rejoices in ADONAI; my horn has been restored by ADONAI; my mouth speaks boldly against my enemies because I rejoice in Your salvation. In Psalm 13:5, David confidently asserted: I have trusted in Your lovingkindness, my heart shall rejoice in Your salvation (cf. Psalm 21:1, 35:9, 40:16; Isaiah 61:10; Habakkuk 3:18). In Psalm 71:23, David rejoiced: My lips will shout for joy – when I sing praises to You – and my soul, which You have redeemed. Another reason for us to rejoice is that ADONAI has promised to supply all of our needs. Paul reminded the Philippians that God will supply all [their] need according to the riches His glory in Messiah Yeshua (4:19). The psalmist, in the counterpart to that promise in the TaNaKh, wrote: For ADONAI, God, is a sun and a shield; ADONAI bestows favor and honor; He will not withhold anything good from those who do what is right (Ps 84:11).

Paul rejoiced because of the privilege of serving ADONAI. To Timothy he wrote: And I thank the One who has given me strength, the Messiah Yeshua, our Lord, that He considered me trustworthy enough to put me in His service (First Timothy 1:12). He also rejoiced when God’s truth was proclaimed, even by flawed messengers (1:18). Paul’s declaration to the Philippians earlier in his letter: To live is Messiah and to die is gain (1:21), reveals that even the prospect of death could not quench his joy. The confidence that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, neither powers above nor powers below, nor any created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord (Romans 8:38-39) produces both deep-seated joy and spiritual stability.

(3) Let your gentle spirit be known to everyone (4:5a Greek). Gentle (Greek: epieikes) spirit has a richer meaning than any single English word can convey. As a result, commentators and Bible versions vary widely in how they translate it. Sweet reasonableness, generosity, goodwill, friendliness, magnanimity, charity toward the faults of others, mercy toward the failures of others, indulgence of the failures of others, leniency, bigheartedness, moderation, forbearance, and gentleness are some of the attempts to capture the rich meaning of epieikes. Perhaps the best corresponding English word is graciousness – the graciousness of humility that produces the patience to endure injustice, disgrace, and mistreatment without retaliation, bitterness, or vengeance. It is contentment.

Gracious humility runs counter to the cult of self-love that was rampant in ancient society, and is rampant in modern society as well. But focusing on self-love, self-esteem, and self-fulfillment leads only to greater and greater instability and anxiety. But those whose focus is not on themselves cannot be knocked off balance by inequity, injustice, unfair treatment, lies, or humiliation. We can say with Paul . . . I have learned to be content in whatever circumstances I find myself (4:11). Spiritual stability belongs to the graciously humble.

(4) There is no greater source of spiritual stability than the confidence that the Lord is near. And those who delight themselves in His holy power, love, and wisdom, and grow in their deep knowledge of Him by studying and meditating on His Word will live by the foundation of that truth and be spiritually stable. Because of the presence of ADONAI, we are not to be anxious about anything (4:6a NIV). Given the realities of opposition to the Gospel from those outside the church (1:27-30), the potential dangers of false teachers who promote a return to the Torah (3:2-6), the presence of those who walk as enemies of the cross of Messiah (3:18-19), and the internal conflict between Euodia and Syntyche (4:2-3), the presence of anxiety would be understandable. Nevertheless, Paul’s words remind us of Yeshua’s teaching on the Sermon on the Mount (see The Life of Christ Dt – Do Not Worry about Your Life, What You will Eat or Drink, or What You will Wear).¹⁷³

(5) As Matthew Harmon relates in his commentary Philippians, instead of being anxious, Paul instructs believers to present your requests to God by prayer and petition (4:6b NIV). It’s not as if ADONAI is unaware of our wants and needs even if we do not verbalize them to Him. After all, the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit Himself intercedes for us with groanings too deep for words. And the One who searches hearts knows exactly what the Spirit is thinking, because His pleadings for God’s people according to the will of God” (Romans 8:26-27). Since Paul has previously commanded the Philippians not to be anxious about anything (4:6a NIV), it follows that the requests in view here include anything that might produce anxiety. Even the smallest of matters can be brought before God, who cares about even the little things in life. Sometimes people are taught not to “bother” God with small or self-oriented requests. This is false humility. Even the smallest of matters can be brought before God, who cares about even the little things in life. Sometimes people are taught not to “bother” God with small or self-oriented requests. This is false humility.

Notice that these requests are to be presented to God. Our tendency can be to make our requests/needs to others, though often they take the form of complaints. Believers are absolutely called to bear one another’s burdens, and in this way you fulfill the Torah’s true meaning, which the Messiah upholds (6:2 CJB). But often we can seek out help from others while neglecting to present our requests before God Himself. Sometimes this reluctance is rooted in the unbelief that God doesn’t care about our requests, or that we don’t need Him because we can take care of ourselves. Regardless, to expand on this idea, Paul identifies the circumstances, the means, and the attitude with which we should present our requests.

The circumstances are direct: in every situation (4:6c NIV). This reference to everything parallels to the anything of the previous clause (4:6a). In other words, we should not be anxious about anything; but instead, in everything make our requests known to God. It is important to note that Paul excludes nothing as a legitimate matter of prayer, as if some matters are simply too trivial to bring before the God of the universe. Make no mistake, ADONAI wants us to pray for big and important things, but He also wants us to pray about even the small things that threaten to make us anxious, such as the details of everyday life.

The means of making our requests known to God is by prayer and petition (4:6d NIV). This combination of prayer and petition is common in the Septuagint (the Greek translation of the Hebrew Scriptures) and occurs in the B’rit Chadashah as well. Paul calls for prayers and petitions to be offered for all the people (First Timothy 2:1). Later in that same letter he describes the righteous widow, who continues in prayers and petitions night and day (First Timothy 5:5). While the word prayer (Greek: proseuche) has the more general sense of addressing God, supplication (Greek: deesis) has the more specific sense of an urgent request to meet a need, exclusively addressed to God. Thus, in one sense the combination of these two terms can be distinguished from each other, but in another sense we need to understand that the effect of these two terms is more for emphasis than distinction.

The attitude with which we should make our requests known to God is with thanksgiving (4:6e NIV). The noun (Greek: eucharistia) refers to the expression of gratitude. In one sense it’s ironic that this is the only occurrence of this word in Philippians, which is soaked with thanksgiving and gratitude. This thanksgiving is rooted in the character of ADONAI who is sovereign, faithful, wise, good, and generous. But it is also connected with the act of making the requests themselves. The goal of our prayer life is to align our prayers to God’s will. Sometimes ADONAI says, “Yes,” sometimes God says, “No,” and sometimes the Lord says, “Not now.” As we make our requests known to God, we should thank Him in advance because by faith we believe that God is our loving Father and in His perfect timing, will answer according to His glory and our good.

For many believers and churches, prayer is not the first priority, but the last resort. As long as things happen according to our plans and desires, we often see little reason to pray. Biblical faith, however, sees prayer not as a last resort but as the passionate and persistent integration of human desires, hopes, and fears into the redemptive purposes of God. He seems to use our anxieties to drive us to prayer when our comfort will not. Therefore, prayer plays an essential role in the life of the believer and the church. In most cases the revival of God’s people and the awakening of sinners from their spiritual deadness are connected with God first moving His people to pray in anticipation of His action. A prayerless life is a sign of a self-sufficient person; a prayerful life is a sign of a God-dependent person.

A key component of a prayerful life is thanksgiving, and gratitude is far more important than most people realize. When Paul describes humanity’s rebellion against God, he roots it in ingratitude. Because, although they know who God is, they do not glorify Him as God or thank Him; On the contrary, they have become futile once God is eliminated from their thinking. Claiming to be wise, they have become fools (Romans 1:21). This might seem like a shocking claim, but fundamental to our rebellion is a failure to be grateful to God for who He is and what He has done for us. In fact, gratitude should form the very basis of our entire life. And whatever you do, in word or deed, do everything in the name of the Lord Yeshua, giving thanks to God the Father through Him (Colossians 3:17). In fact, a lack of gratitude reflects a lack of understanding of the Gospel. Where gratitude is lacking the Gospel is not only misunderstood but misapplied. How can we not be grateful to God the Father for His love and mercy shown to us? How can we not be grateful to God the Son for dying the death we should have died? How can we not be grateful for the Spirit of God who produces His fruit in our lives and empowers us to reflect the image of Yeshua Messiah?¹⁷⁴

Dear Heavenly Father, praise You for Your love and care for me! Your steadfast love is always there to provide for my comfort, protection and help. Your love is full of wisdom and mercy, and I know that I can always run to You for help and guidance with my struggles and trials. Cast all your worries on Him, for He cares for you (First Peter 5:7). It is so comforting in times of trial and in good times to remember how faithful You are. This I recall to my heart – therefore I have hope: Because of the mercies of ADONAI we will not be consumed, for His compassions never fail (Lam 3:22). Your never-failing compassion gives peace and joy to the heart of my soul. You are always watching and listening, ready to help and to comfort. You guide, protect and sustain me. Cast your burden on ADONAI, and He will sustain you. (Psalms 55:22a). Your eyes are always watching carefully over me for I am precious in your sight O heavenly Father. Are not two sparrows sold for a penny? Yet not one of them shall fall to the ground apart from your Father’s consent.  But even the hairs of your head are all numbered. So do not fear; you are worth more than many sparrows (Matthew 10:29-30). Thank You that when my mind is fixed on You, I will be filled with Your perfect peace! You are so worthy of all my love! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

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