Phil. 1:1–2 Paul, along with Timothy, gives the standard early Christian greeting of grace and peace. Paul calls Timothy and himself servants. The emphasis on service prepares for the rest of the letter, especially 2:5–11. It is uncertain what level of formal church government is implied by overseers and deacons. Overseers were probably elders, charged with spiritual oversight of the congregation (see Acts 14:23 and note; 20:17, 28; 1 Tim. 3:1–7; Titus 1:5–9; James 5:14; 1 Pet. 5:1–4). Deacons were probably in charge of practical service (see Acts 6:1–7; 1 Tim. 3:8–13).

Phil. 1:3–5 The Philippians’ partnership in the gospel includes their financial support of Paul (4:15–16) and their concern for his well-being.

Phil. 1:6 will bring it to completion. Genuine spiritual progress is built upon what God has done, is doing, and will continue to do. God’s faithfulness means he will be with believers until Jesus returns (the day of Jesus Christ; compare 2:16; 1 Thess. 5:2–11; 2 Pet. 3:10–13).

Phil. 1:7–8 Paul’s imprisonment would have been a source of great shame in that culture, but the Philippians still supported him.

Phil. 1:1–11 Greeting and Prayer. Paul greets his readers and expresses his gratitude (vv. 3–6) and affection (vv. 7–8) for them. He then prays that their love and holiness will increase (vv. 9–11).

Phil. 1:3–11 Paul’s letters frequently begin with thanksgiving and prayer. The prayer here helps establish the letter’s major themes.

Phil. 1:9–11 Pure and blameless does not imply instant spiritual perfection. It means an increasing likeness to Christ. fruit of righteousness. Because that fruit comes through Jesus Christ, it will result in the glory and praise of God.

Phil. 1:12 The word Paul uses for the advance of the gospel is the same word he uses in v. 25 for the Philippians’ “progress” in faith. Christians should seek to advance God’s kingdom rather than dwelling on past or present problems.

Phil. 1:12–18 Paul encourages the Philippians by pointing out that his being in prison has provided many opportunities to proclaim the gospel. Considering that there was some disunity among the Christians in Philippi (vv. 15–18; compare 4:2–3), Paul’s joy amid his difficult circumstances should be an example for them.

Phil. 1:15–18 Those who preach Christ from envy and rivalry are likely Christians who preached the gospel but were at odds with Paul for some reason.

Phil. 1:19 deliverance. Either deliverance from prison or the deliverance of eternal salvation. Paul may intend both meanings, since he mentions his imprisonment in vv. 12–14 and focuses on the eternal in v. 23.

Phil. 1:20 The crucial thing for Paul is not life or death. It is maintaining his faithful witness to Christ.

Phil. 1:21 Paul’s life is all about the advancement of Christ’s kingdom. Thus, to live means serving Christ. To die is gain, because then Paul would be in Christ’s presence.

Phil. 1:23 My desire is to depart and be with Christ. When Christians die, they are immediately with Christ—long before their bodies are raised from the dead (see note on 1 Cor. 15:23).

Phil. 1:22–26 Paul knows that the way of Jesus is the way of service (see 2:5–11). He is convinced that he will remain and continue with the Philippians for their progress and joy in the faith. Paul is not thinking about his own crisis. He is giving the Philippians a model of the service-driven life.

Phil. 1:27 be worthy of the gospel. As the ESV footnote indicates, the Greek can also be translated “behave as citizens worthy [of the gospel].” Philippi prided itself on being a Roman colony, offering the honor and privilege of Roman citizenship. Paul reminds the congregation that they should look to Christ, not Caesar, for their model of behavior. They need to stand with one another and with Paul in striving for the gospel. Paul’s emphasis on unity may suggest some division within the Philippian congregation (see 4:2–3).

Phil. 1:28 destruction. Eternal destruction, so these are different opponents from those in vv. 15–18, who were Christians. A different city is in view as well. Here Paul speaks about what is happening in Philippi, while in vv. 15–18 his opponents are probably in Rome. Paul follows Jesus’ teaching here (Matt. 5:10–12), reminding them that persecution shows they belong to Christ.

Phil. 1:12–30 Paul’s Reflections on His Imprisonment. Paul assures the Philippians that the gospel is still advancing even though he is in prison (vv. 12–18). He is joyfully confident. No matter what happens, he will be delivered and Christ will be honored. For him, to live is Christ and to die is gain (vv. 19–26). Paul encourages his readers to live for Christ, even while suffering (vv. 27–30).

Phil. 1:27–30 Paul’s sacrifice will be useless, however, if the Philippians do not continue to live in a way that is “worthy of the gospel of Christ.”

Phil. 1:29–30 Both suffering and faith have been granted to you as gifts of God. Suffering for the sake of Jesus is a great privilege (see Matt. 5:10–12; Acts 5:41). Paul again presents himself as an example of one who has maintained his joy while experiencing the same conflict (that is, opposition from hostile unbelievers).

Phil. 2:1–2 Paul knows that encouragement, participation in the Spirit, affection, and sympathy are realities in Christ and are present in the congregation at Philippi. He uses a conditional sentence (if) to lead the Philippians to reflect on whether these qualities are evident in their lives. of the same mind. They are to use their different gifts (see 1 Corinthians 12) in a cooperative way, focusing on God’s glory.

Phil. 2:3–4 Paul realizes that everyone naturally looks out for his or her own interests. The key is to take that same level of concern and apply it also to the interests of others. Such radical love is rare, so Paul shows its supreme example in Jesus’ life (vv. 5–11).

Phil. 2:5 The believer’s mind needs to think about the proper example, if life is to be lived for God. Scholars debate whether this mind-set is received by virtue of being united to Christ (which is yours in Christ Jesus), or by following the model of Christ (ESV footnote: “which was also in Christ Jesus”). The latter idea is more popular, but both ideas are true. In either case, the central theme of vv. 1–5 is the same: the Philippian church should be of one mind (v. 2), united by love (v. 2) and humility (v. 3), and looking out for the interests of others (v. 4).

Phil. 2:6 Prior to his incarnation as a human being, Jesus was in the form of God. This phrase refers to the “preexistence” of Christ. The eternal Son was with the Father (John 1:1; 17:5, 24) before he was born in Bethlehem. “Form” here means the true and exact nature of something, possessing all the characteristics and qualities of that thing. Therefore having the “form of God” is essentially the same as having equality with God. It is directly contrasted with having the “form of a servant” (Phil. 2:7). The Son of God is and always has been God. See also Heb. 1:3 and Col. 1:15. Remarkably, Christ did not imagine that having “equality with God” (which he already possessed) should lead him to hold onto his privileges at all costs. It was not something to be grasped, to be used for his own benefit or advantage. Instead, he had a mind-set of service.

Phil. 2:7 emptied himself. The Greek can also mean “give up status and privilege.” Paul is not saying that Christ became less than God or gave up any of his divine attributes. Nor is he discussing whether Jesus was all-powerful or all-knowing during his time on earth. Nor is he saying that Christ ever gave up being “in the form of God” (v. 6). Rather, Paul is saying that, even though Christ had all the privileges of being King of the universe, he gave them up to become a Jewish baby bound for the cross. He “emptied himself” by taking the form of a servant, being born in the likeness of men. He had every right to stay in a position of power, but his love for sinful mankind drove him to accept a lowly position (compare 2 Cor. 8:9). The “emptying” consisted of his becoming human, not of giving up any part of his true deity.

Phil. 2:8 It is remarkable enough that God the Son would take on human form for a broken world. But Jesus went much farther, becoming obedient (compare Rom. 5:19) to the point of death, even death on a cross. Crucifixion was the ultimate humiliation, and the physical pain was terrible (see note on Matt. 27:35). It was the total opposite of the divine majesty of the preexistent Christ. Thus it was the ultimate expression of Christ’s obedience to the Father.

Phil. 2:9 By humbling himself on the cross out of love, Jesus demonstrated that he truly shared the divine nature of God, who is love (1 John 4:8). For this very reason (Therefore), God raised him to life and highly exalted him, entrusting him with the rule of the cosmos and giving him the name that is above every name. Following his death and resurrection, Jesus received a status and authority that had not been his before the incarnation (compare Matt. 28:18; Acts 2:33).

Phil. 2:5–11 This passage is often referred to as the “hymn of Christ.” Paul describes Christ’s example of service in a poem that traces his preexistence, incarnation, death, resurrection, and ascension to the right hand of God. Paul wrote this magnificent hymn to encourage the Philippians to consider other people’s interests first (see v. 4). Verses 6–11 have some clear indications of poetic structure, leading some to believe that this is a hymn adapted by Paul. It is just as likely, however, that Paul wrote the hymn specifically for this setting. In view of the many theological questions that arise in these verses, it is important to keep two things in mind: (1) these verses were written not to create theological debate but to encourage greater humility and love; and (2) the summary of Christ’s life and ministry here is not unique. The same themes are evident throughout the NT.

Phil. 2:10–11 every knee should bow . . . and every tongue confess. Paul quotes Isa. 45:23. In Isaiah these words apply to Yahweh, the personal name for God. Thus, when Paul claims Jesus Christ is Lord, he is saying that Jesus is God. But Jesus’ exaltation also results in the glory of God the Father. The same pattern occurs in 1 Cor. 15:23–28. Even though he is equal with God the Father, Jesus remains the model of loving service to him.

Phil. 2:12–13 The Philippians have obeyed in the past and should continue to do so as they work out their salvation with fear and trembling. But while God’s justice is a cause for sober living (“fear and trembling”), Paul does not want the Philippians to think that they can never merit God’s favor. Rather, it is God’s love and enabling grace that will see them through: it is God who works in you. They can rejoice in God’s empowering presence even as they work hard at living responsible Christian lives. While v. 12 may seem to suggest salvation by works, Paul clearly rejects any such teaching (see 3:2–11). both to will and to work for his good pleasure. Even the desire to do what is good comes from God.

Phil. 2:14–15 The Philippians should shine as lights amid a crooked and twisted generation. Paul’s choice of words recalls the wilderness generation of Israel, who in Deut. 32:5 are described by these very words (“crooked and twisted generation”). Shining “as lights” recalls Dan. 12:2–3.

Phil. 2:16 holding fast. Believing God’s Word and following it.

Phil. 2:17 A drink offering involved pouring out wine, either onto the ground or, as here, on an altar along with an animal or grain sacrifice (see Num. 28:7). It illustrates a life “poured out” for God’s service (compare 2 Tim. 4:6). The Philippians, too, are a sacrificial offering.

Phil. 2:12–18 With the breathtaking portrayal of Christ before them (vv. 5–11), Paul exhorts the Philippians to demonstrate the same faith and obedience in their everyday lives.

Phil. 2:19–24 Timothy follows Christ in that he is concerned for the Philippians’ welfare.

Phil. 2:1–30 Encouragement to Humble Service. Paul calls the Philippians to unite in love and humility (vv. 1–4), following Christ’s example (vv. 5–11). They are to live as lights in the world (vv. 12–18), as do Christ’s faithful servants Timothy (vv. 19–24) and Epaphroditus (vv. 25–30).

Phil. 2:25–30 Epaphroditus, who is from Philippi, is another example of genuine Christian love.

Phil. 2:30 Having said that Jesus was obedient “to the point of death” (v. 8), Paul now says that Epaphroditus was “near to death” (v. 27) and that he nearly died. Epaphroditus had faced death on behalf of the Philippians. They had desired to send gifts to Paul but were unable to do so (what was lacking in your service to me) until Epaphroditus made it possible (see 4:10, 18).

Phil. 3:2 dogs. A term of insult in the ancient world, sometimes used by Jews to describe Gentiles. With biting irony, Paul says that the Judaizers, not the Gentiles, deserve that label. He describes those who believe in salvation by works as evildoers and those who mutilate the flesh.

Phil. 3:3 we are the circumcision. The true people of God are those who worship by the Spirit of God (see John 4:23–24). They glory in Christ Jesus (compare Phil. 1:26) and put no confidence in the flesh. This verse mentions all three members of the Trinity: “God,” “Christ Jesus,” and “the Spirit of God.”

Phil. 3:4–6 Paul had a strong Jewish background. He was circumcised on the eighth day (see Lev. 12:3). He was an ethnic Israelite and knew the tribe from which he came. Hebrew of Hebrews probably indicates his descent from Jewish ancestors. He was from the strictest religious sect—the Pharisees (Acts 26:5). His zeal was such that he had even been a persecutor of the church. If anyone could be said to be blameless in following the law, it was Paul.

Phil. 3:7–8 gain . . . loss. What formerly went into Paul’s gain column—his power, position, and performance—now goes into the loss column. Compare Matt. 16:25–26.

Phil. 3:9 Christians are found in Christ and therefore not found guilty before God. through faith in Christ. God credits Christ’s lifelong record of perfect obedience to the person who trusts in Christ for salvation. See note on Gal. 2:16.

Phil. 3:10–11 the power of his resurrection. The power Christ exercises now from his position at the right hand of God.

Phil. 3:12 Paul stresses that he is not already perfect. He still struggles with sin. Jesus’ return and the end of sin remains in the future.

Phil. 3:14 The Greek word for goal can mean either the finish line in a race or an archery target. The prize for Christians is the blessings and rewards in the age to come.

Phil. 3:15 Mature is the same adjective translated “perfect” in v. 12. Paul is essentially saying, “If you are really perfect/mature, you will realize that you are not yet perfect/mature!”

Phil. 3:17 Paul asks the Philippians to join in imitating me and other mature Christians (compare 4:9; 1 Cor. 11:1; 2 Thess. 3:8–9; Heb. 13:7).

Phil. 3:18–19 The enemies of the cross could be the Judaizers of v. 2 or “worldly” people in general.

Phil. 3:20 citizenship. See note on 1:27 and the ESV footnote.

Phil. 3:1–21 Opponents of the Gospel: Where Does Righteous­ness Come From? Paul calls on the Philippians to rejoice in the Lord (v. 1). He then warns them about the Judaizers who oppose the gospel (vv. 2–3). Paul’s conflicts with the Judaizers can be seen in greater detail in Acts and Galatians (e.g., Acts 15:1–19; Gal. 2:15–21; 3:6–4:31), as well as in the rest of his letters. Paul rejected their teaching that Gentiles must first become Jews and obey all the OT laws in order to be saved. In contrast, Paul has given up his spiritual and ethnic privileges for the sake of knowing Christ (Phil. 3:4–11). His righteousness comes through Christ, not the law (vv. 12–16). He then calls the Philippians to follow his example of commitment to Jesus as Lord (vv. 17–21).

Phil. 3:21 Transform our lowly body to be like his glorious body echoes 2:5–11. To subject all things to himself is language about the Messiah drawn from the OT (e.g., Ps. 8:6; 110:1).

Phil. 4:1 Therefore. This transitional verse can be read as either the conclusion to the previous section or the introduction to ch. 4. my joy and crown. The Philippians’ spiritual success would be Paul’s “crowning achievement” (compare 1 Thess. 2:19–20).

Phil. 4:2 Paul does not reveal the source of tension between Euodia and Syntyche. Agree and “being of the same mind” (2:2) translate the same Greek phrase.

Phil. 4:3 true companion. See ESV footnote. labored side by side. Compare 1:27, where Paul also encourages unity among those who are “striving side by side” (the same verb used here) for the gospel. In view of first-century culture, Euodia and Syntyche probably ministered mainly among women. The book of life refers to God’s record of those who belong to him (Ex. 32:33; Ps. 69:28; see Rev. 3:5; 20:12, 15; 21:27).

Phil. 4:5 reasonableness. Seeking what is best for everyone and not just for oneself. The Lord is at hand. Jesus will return as judge and will hold people responsible for their deeds (see James 5:9).

Phil. 4:6–7 do not be anxious. See Matt. 6:25–34.

Phil. 4:8 think about these things. The Philippians must fill their minds with things that inspire worship of God and service to others.

Phil. 4:12–13 I can do all things through him who strengthens me. This does not mean God will bless whatever a person does. It means God gives believers the strength to do whatever he asks them to do.

Phil. 4:14–16 The Philippians share in Paul’s ministry by offering financial support (see note on 1:3–5). They contributed to his work after he had left Macedonia (4:15) and when he was nearby in Thessalonica (v. 16; see Acts 17:1).

Phil. 4:17 Paul reminds the Philippians that even his acceptance of their financial gifts is ultimately for their benefit. Likely using a business image, he seeks the fruit that increases to your credit (see ESV footnote: “the profit that accrues to your account”). God sees their sacrifice and is pleased.

Phil. 4:18 The Philippians’ gift is a fragrant offering (see Ex. 29:18; Lev. 4:31) and a sacrifice acceptable to God. While Christ has replaced the offerings of the OT system, the principle of costly devotion to God remains.

Phil. 4:21–22 The call to greet every saint shows the personal nature of Paul’s letter. Caesar’s household could refer to the “royal family” and to anyone connected with the emperor’s service, such as soldiers, slaves, or freedmen. It is likely that some of the latter group had responded positively to Paul’s message. There is no evidence that the emperor’s actual family were believers at this point.

Phil. 4:1–23 Concluding Encouragement and Thanksgiving. Paul calls for reconciliation, joyful faith, and disciplined thinking.