Philippians Chapter 2 cont'd
2:9-11. These verses reveal God's response to Jesus' sacrifice of verses 6-8. The Father hath highly exalted him to
a place of honor, and made His name above, that is, "more excellent than" every name. The name that is above all
others is "Jesus." There are three purposes for Jesus' exaltation: (1) That every being in the universe might someday
submit to Him. (2) That, in addition to the future universal submission (v. 10), there might also someday be a
universal confession that Jesus Christ is Lord. On earth Jesus is recognized by many to be no more than man (v. 8),
yet in the future all will acknowledge Him to be Lord, that is, God. The ultimate purpose for Jesus' glorification is (3) to
the glory of God the Father (v. 11), for His honor.
2:12. Work out your own salvation does not mean that you should work for salvation in order to obtain it. The Greek
phrase 'work out ' denotes the expression, manifestation, or actualization of something one already possesses. The
Philippians are to "work out" the salvation God has already wrought in them (v. 13), carrying it to its logical
conclusion. God has granted them salvation not just for their own profit, but for the good of others as well. If they
work out and manifest the new life divinely worked in them, they will live lives worthy of the gospel (1:27), in harmony
with each other (v. 2), seeking the progress of the gospel. They will also regard one another as more important than
themselves (v. 3), be concerned with the needs of their fellows (v. 4), and make the appropriate sacrifices in
obedience to god, as did Jesus. In doing all this they will work out or express the new life they have through Christ.
2:13. For gives two reasons why the Philippians are to work out their salvation (v. 12). First, as a note of
encouragement, the working out of their salvation is not so much their work as it is God's. It is God which worketh in
you, so their ministry and service cannot help but succeed. Second, they must work out their salvation "with fear and
trembling" (v. 12). For God is producing in them both to will (to desire) and to do (actually accomplish) of his good
pleasure. Why should the desiring and doing of God's will be a matter of "fear and trembling"? Because one may not
know all the sacrifices required of him in doing God's wishes. God's will for the Philippians involved "conflict" (1:30);
for Jesus, death (v.8); for Paul, imprisonment and possible martyrdom (v. 17); for Timothy, costly sacrificial service
(v. 20); and for Epaphroditus, physical illness "nigh unto death" (v. 27).
2:14 Since God is producing in the Philippians the willing and doing of His good and perfect will (v. 13), there can be
no legitimate reason for mururings and disputings. Not only are they forbidden to complain about the difficulties and
persecutions that will befall them in carrying out God's good pleasure but quarreling amonth themselves is alos
prohibited.
2:15 If the readers obey the commands of verses 12-14, they will be (become) blameless (i.e., no finger of
accusation can justly be pointed at them) and harmless (i.e., morally pure). Due to party strife and bickering, this is
not now true of them. As the sons of God... in the midst of a crooked and perverse nation (generation), they are to
be without rebuke - without incurreing spiritual damage. The proper place for God's people is among the lost. For
only in such a position can true Christian witness be borne and influence for the gospel be effectively exerted. Yet
believers must remain "without rebuke" in that they suffer no moral damage by contact with the unsaved. Then
among unbelievers they will shine as lights in the world. As stars are readily noticeable in a dark sky, so healthy
Christian lives stand out in testimony among the lost and give credence to one's witness.
2:16 Holding forth means “offering.” As a healthy church, the Philippian assembly is to “offer” the word of life. That I
have not run in vain: their godly behavior and fruitful witness will demonstrate on Judgment Day that Paul’s ministry in
Philippi was effective
2:17 This verse may be paraphrased, “Yes, though I will probably be martyred for the benefit of the sacrificial ministry
produced by your faith, I rejoice and will rejoice with all of you.” Paul senses that eventually, perhaps at a later date,
he will be called upon to give up his life in service. Such sacrifice will benefit the Philippians’ own sacrificial ministry,
which they are conducting for the Lord. As his imprisonment has aroused the Roman brethren to more zealous
preaching (1:14), so his martyrdom would similarly profit the present readers’ ministry.
2:18 As Paul rejoices over his ministry, so they must do the same over theirs demanding and sacrificial though it may
be. And the Philippians must also rejoice, as Paul does over his ministry, though it involves imprisonment and
probable martyrdom. How can Paul rejoice over premature death in the Lord’s work? Because “to die is gain” (1:21).
2:20 Likeminded: Paul has no one else like Timothy who possesses the mental framework and spiritual disposition so
much in keeping with Paul’s own.
2:21 All seek their own: Paul must dispatch his right-hand man Timothy to Philippi because none of the Roman
Christians are willing to undertake the mission. They all pursue their own interests, not Christ’s. Despite their zealous
witness in and around Rome, they refuse to venture further afield for the Lord’s work.
2:22 The proof of him is better said, “his proven character.”
2:23 Paul will send Timothy to Philippi with news of his verdict as soon as he learns of it.
2:26 He was full of heaviness means “he was distressed.”
2:27 Sorrow upon sorrow means that if Epaphroditus had died, that would have added further sorrow to the apostle’s
already present sorrow of imprisonment.
2:28 That I may be the less sorrowful means that the burden of Paul’s own detainment and possible death remains,
but the Philippians’ joy over the return of Epaphroditus will lessen the apostle’s grief.
2:29 Receive him in the Lord means that the Philippians are to welcome Epaphroditus home from Rome with a
heartfelt Christian reception. Hold such in reputation is an imperative to the readers to hold in high esteem such
Christian servants as Epaphroditus who are selfless in concern for others and who willingly risk their lives in serving
the Lord.
2:30 Not regarding his life is better said, “risking his life.” In ministering to Paul in Rome, Epaphroditus became so ill
that he almost died. The reason he thus “risked his life” was in order to supply your lack of service toward me, that is,
to make up for the Philippians” inability to aid Paul due to their being many miles from him.
Philippians Chapter 3
3:1. Finally is a transitional word that might be rendered "as for the rest" or "in addition." It turns from the old subject
just discussed in 2:19-30 (i.e., the coming visits of Timothy and Epaphroditus) to a new subject in 3:1-4:1 (i.e., the
readers' religious enemies). To write the same things refers to matters that Paul touches on again and again,
namely, the call to rejoice found throughout the epistle, and the repeated warnings about their adversaries (1:28-30;
3:1-4:1).
3:2. Paul warns the Philippians against dogs which are then described as evil workers and lastly as the concision.
These three epithets refer to Judaizers. These were Jews who professed to be Christians. They preached that unless
one is circumcised according to the custom of Moses, one cannot be saved (Acts 15:1). Their chief weapon was
persuasion rather than persecution, and they were one of the chief dangers to the early church. They are figuratively
called "dogs." To the eastern mind this animal was the most despised, shameless, and miserable creature, a
scavenger roaming the streets and feeding on refuse. As Jews held Gentiles in disdain, often calling them "dogs,"
Paul similarly regards the Judaizing party. The apostle refuses to call Judaizers "the circumcision," the very
expression applied in verse 3 to genuine Christians. Instead he calls them "the concision," meaning, those who
mutilate or cut the flesh. Judaizers mutilated the flesh by imposing circumcision on their converts, believing the ritual
to be necessary for salvation. But the true "circumcision" consists of those circumcised of heart, not of body,
recognizing the ritual to have been abrogated by Christ. Circumcision of the body no longer had spiritual value and
significance.
3:3. The circumcision or true people of God are described here in three ways: (1) They are those who worship God
in spirit. Their worship of God is prompted, directed, and enabled by the Holy Spirit. (2) Real Christians also rejoice in
Christ. They boast and take pride in Him, not in themselves. (3) They have no confidence in the flesh. "Flesh" here
means one's earthly privileges, human attainments, and religious accomplishments. God's people refuse to depend
on such things for their salvation; instead, they rely upon Christ to obtain favor with God.
3:4. Any other man refers to Paul's religious opponent, the Judaizer. Having just stated that Christians do not confide
in human merit and religious achievements (v. 3), the apostle now shows that as far as one might do this, he himself
could but does not. Paul draws back the curtain on his past Jewish life, lists his religious credentials, places himself
on the Judaizers' ground, and adopting their language, speaks of himself as having that very thing- "the flesh," or
human and religious merit-which he in fact has rejected. He does this for two reasons : (1) to prevent his adversaries
from alleging that his refusal to trust in religious credentials and accomplishments is due to his lack of them; and (2)
to refute the Judaizers' doctrine of there being any saving value in such human achievements.
3:5, 6. Paul lists seven of his religious credentials or "bragging rights" on which he dares not rely for salvation: (1) He
was circumcised the eighth day. The writer begins with the ritual that was central in the Judaizers' teaching. Unlike the
Ishmaelite who was circumcised after his thirteenth year, and the proselyte who was circumcised in adulthood, Paul
had the rite performed on him by punctilious parents in accord with the letter of the law. (2) Of the stock of Israel
means he was from the nation of Israel. Israel was the covenant name of God's ancient people. The Israelites'
descent from Abraham was shared with the Ishmaelites; his descent from Isaac was shared with the Edomites; but the
Israelite alone could claim to descend from Jacob or Israel who wrestled with God and prevailed. (3) Of the tribe of
Benjamin means he was a member of one of the two most prestigious of the 12 Jewish tribes. (4) A Hebrew of the
Hebrews means he was a true-blooded Jew coming from a pure line of Jews, tainted with no Gentile admixture. And
his ancestors had, to some degree, retained the Hebrew language and customs, thus showing fidelity to the old
culture. (5) As touching the law (or, "regarding the law") tells us that as a Pharisee Paul belonged to the
denomination that was the most orthodox defender, observer, and expounder of the Old Testament, and was a
former student of their great teacher Gamaliel (Acts 22:3). (6) Persecuting the church refers to his being so zealous
for the Jewish religion that he once persecuted Jesus' followers to stamp out Christianity. And (7) touching the
righteousness which is in the law, blameless (or: Paul is saying here, "concerning righteousness which is in accord
with the law, I was blameless"), that is, outwardly, no one could fault him for failing to keep any point of the law.
3:7 Loss means detriment. On the Damascus road Paul came to realize that what things were gain to him-the seven
religious credentials listed in verses 5 and 6-were actually detriments or liabilities. Trusting in all these religious
privileges and human attainments for salvation had not brought him closer to God, but farther away from Him.
3:8 Not only does Paul view those seven credentials as loss, but expanding this idea he also regards all things (i.e.,
any such human works and religious attainments on which one might depend to secure a place in heaven) as dung
or excrement. As one rids himself of his body waste, so did the apostle rid himself of his “gains” upon realizing that
they cut him off from God. I have suffered the loss (or, “I have forfeited”) means Paul willingly renounced all his
earthly advantages and Jewish privileges as a means of attaining salvation. That I may win Christ means that Paul
might make Jesus his Savior and be saved. He had to abandon his “gains” that he might “gain salvation. One cannot
be saved as long as he confides in his own efforts and accomplishments; these must be renounced before he can
believe in Christ as Savior.
3:9 And be found in him (or, “and in order that I might be recognized as being in Christ”): Paul renounced his
religious credentials so that he could “win Christ” (v. 8) or be saved, and so he would be “recognized”
(acknowledged) by God as being “in Christ” or being rightly related to Christ. Through the faith of Christ, that is,
divine righteousness is imputed to the repentant sinner through his believing in Christ and depending on Him alone-
and not on his good works-for salvation. The righteousness which is of God by faith (or, “the righteousness from God
on the basis of faith”). God grants the sinner divine righteousness because of, or “on the basis of,” his faith in Jesus.
3:10 This verse may also be paraphrased: “In order that I may personally know Him, that I might both experience His
resurrection power and share in His sufferings, and thus I will be more and more conformed to His death.” Paul wants
“the righteousness…of God” (v.9) so that he can obtain a personal relationship with Jesus in actual day-to-day
experience. This knowledge of Christ is obtained by experiencing in daily problems, needs, ministry, and so forth, the
same power that raised Jesus from the dead. Knowing Christ also entails participating in His sufferings. Paul desires
to share in the Lord’s sufferings because they bring him into a deeper and more meaningful relation with Him;
companionship in sorrow establishes the most intimate and lasting of ties, as afflicted hearts cling to each other. The
result of participating in Christ’s sufferings is that Paul is being made like Him in death. This word “death” has double
meaning here, including inward and outward, ethical and physical death. As Jesus died in regard to sin on the cross,
so Paul is doing more and more in his daily life. As Jesus was bodily slain, so the apostle, should Caesar’s verdict go
against him, is prepared to be slain.
3:11 If by any means I might attain means “in order that I may attain” the resurrection from the dead. Like the
preceding verses, this one also contains a literal and a non-literal interpretation. Paul is eager to become more like
Jesus in His death (v. 10) so that he can (1) progressively experience more of the believer’s resurrection life to be
enjoyed now (“newness of life,” Rom 6:4), and (2) so that he can someday undergo physical resurrection from the
grave, thus experiencing God’s power in one of its greatest aspects.
3:12 Paul denies that he has already attained his objective of verses 10 and 11. That objective is to know Christ and
all that is included in this knowledge, that is, experiencing His power, sharing His sufferings, being made like Jesus in
death, and experiencing resurrection from the dead. At this point in his life the apostle does know Christ, but not to
the full extent possible. He has experienced His power, but not to the degree he desires. He has been made like
Jesus in His death, but he can die still more to sin and self. He does “walk in newness of life,” but there is room for
improvement. Either were already perfect: Unlike the perfectionists who claim to be sinless in this life, Paul admits
that he is not. If the chief of the apostles does not feel he has “arrived” spiritually, then neither should we. I follow
after... Christ Jesus: Christ “laid hold of “ Paul on the Damascus road for the very objective mentioned in verses 10
and 11: to “know him.” Paul concedes that he has not yet realized this goal to the full extent possible, but he is in hot
pursuit of it.