PRODUCED FOR LAY INSTITUTE FALL 2013

0250 PHILIPPIANS: CONFIDENT CHRISTIANITY IN UNCERTAIN

CIRCUMSTANCES EVERYTHING I SAID, MIGHT HAVE SAID, DIDNT HAVE TIME TO SAY, AND WISHED I SAID

Richard B. Morris

10/31/2013

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Table of Contents Syllabuspp. 24 Summary Chart of Philippiansp. 5 Outline of Philippianspp. 67 Historical Setting of Philippianspp. 819 Unseen Notes on Philippians 1:12pp. 2028 My Notes and Outline for 1:126pp. 2939 My Notes and Outline for 1:272:11pp. 4054 My Notes and Outline for 2:530pp. 5565 My Notes on Philippians 3:111pp. 6677 My Notes on Philippians 3:721pp. 7892 My Notes on Philippians 3:174:9pp. 93106 My Notes on Philippians 4:823pp. 107116 Synthesispp. 117120 Bibliographypp. 121122

Appendix One: Grace Alone Sermon Manuscriptpp. 123131 Appendix Two: Grace and the Power of Sin Sermon Manuscriptpp. 132139 Appendix Three: Galatians Argument Paperpp. 140156 Appendix Four: To Live is Christ Lyricsp. 157158

Appendix Five: Naming Namesp. 159

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Lay Institute at Dallas Theological Seminary Richard B. Morris

Fall 2013, Start: 9/10/13 End: 10/29/13 (253)7223759 Todd 218, Tuesday 6:45 7:45pm morris.richard.b@gmail.com

0250 Philippians

SYLLABUS FOR 0250 PHILIPPIANS

Confident Christianity in Uncertain Circumstances

Course Description

This course is a paragraph-by-paragraph expositional study of Pauls letter to the Philippians. Special attention is given to tracing Pauls argument, as well as discussing interpretive problems, literary features, and theological motifs. Emphasis will also be placed on contemporary application.

Course Objectives

A. Cognitive: The student will be able to discuss the authors purpose(s) for writing the letter and be able to

trace the authors logical structure of communication.

B. Affective: The student will experience a growing desire to know the Lord Jesus better and relate to Him as

guided by this letter, worshipping the Father in the person of Jesus Christ His Son.

C. Behavioral: The student should become more proficient in applying Bible study methods and

hermeneutical principles to the text of the New Testament.

Recommended Reading

Chapman, David. Philippians: Rejoicing and Thanksgiving. Scotland: Christian Focus Publications Ltd.,

2012.

Cousar, Charles B. Philippians and Philemon: A Commentary. The New Testament Library. Louisville,

KY: Westminster John Knox Press, 2009.

Hansen, G. Walter. The Letter to the Philippians. The Pillar New Testament Commentary. Grand Rapids:

Eerdmans, 2009.

Martin, Ralph P. The Epistle of Paul to the Philippians: An Introduction and Commentary. The

Tyndale New Testament Commentaries. Downers Grove: InterVarsity Press, 2008.

Walvoord, John F. and Roy B. Zuck. The Bible Knowledge Commentary: New Testament. Colorado

Springs: David C. Cook, 1983.

Course Requirements

A. Reading

All students must read the letter of Philippians several times throughat least once a week. Also, all

students must choose ONE commentary from those recommended above; this commentary will enable

the student to complete the written assignments with ease.

B. Seven (7) Fill in the Gap Written Assignments

The seven written assignments of this course are designed to fill in the gaps since no instructor can

cover everything he or she desires to cover in eight meetings. The assignments will require some reading

from the students commentary of choice and brief handwritten responses to 15 questions. The instructor

will distribute these assignments 1 week prior to their due date. The class with the instructor will discuss

answers the following week.

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Course Supplemental Information

The Lay Institute encourages all students to participate in each course to the degree they are able. Instructors will

avoid homework and grades so students can focus on their personal enrichment.

A. Class Participation

The nature of all Lay Institute courses is discussion and participation. All students should participate and

assert themselves into the flow of discussion.

B. Participation Award

Students attending and participating in 80% of the course sessions will earn a Lay Institute Participation

Award for that course.

C. Faith Enrichment Certificate

The Lay Institute will award the Faith Enrichment Certificate to students who have earned twelve (12)

Participation Awards, six in the Biblical Studies category and six in the Theological Studies category.

D. DTS Alcohol and Tobacco Policy

DTS prohibits alcoholic beverages, illegal drugs, and all tobacco products from the campus property.

Campus Police will confiscate banned substances and will escort the violating student from the property.

E. Discrimination Policy

DTS does not discriminate in the operation of any of its programs and activities because of the students

disability. To avoid discrimination, the student is responsible for informing the Coordinator of Services

for Students with Disabilities and the course instructor of any disabling condition that will require

modifications.

Course Schedule

Session Date Topic

1 9/10

Introduction to the Course

Historical Setting of Philippians

I. Greetings and Grace (1:12)1

2 9/17

II. Prayers for Partners (1:311) III. Reports of Gospel Ministry (1:1226)

DUE: Fill in the Gap: Assignment One

3 9/24 IV. Imperatives for Citizens Worthy of the Gospel (1:272:18) PART 1 DUE: Fill in the Gap: Assignment Two

4 10/1

IV. Imperatives for Citizens Worthy of the Gospel (1:272:18) PART 2 V. Recommendations of Christ-like Servants (2:1930) DUE: Fill in the Gap: Assignment Three

5 10/8 VI. Disclosures of Personal Experience (3:121) PART 1

DUE: Fill in the Gap: Assignment Four

6 10/15 VI. Disclosures of Personal Experience (3:121) PART 2

DUE: Fill in the Gap: Assignment Five

1 Outline from G. Walter Hansen, p. vi.

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7 10/22

VII. Final Appeals (4:19) VIII. Thanks for Gifts from Partners (4:1020)

DUE: Fill in the Gap: Assignment Six

8 10/29

IX. Greetings and Grace (4:2123) *Any Catch-up*

Conclusion to the Course

DUE: Fill in the Gap: Assignment Seven

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Summary Chart of Philippians

Author: Paul is the author of Philippians. Serious scholarly criticisms of Pauls authorship for this letter are few and far between.

Time: It depends on where you think Paul wrote from. If Ephesus, then between 5456 CE. If Rome (traditional), then between 6163 CE. If Caesarea, then between 5860 CE.

Setting: Paul had been imprisoned for a considerable amount of time for his proclamation of the gospel of Christ (1:13). He was unsure of his fate but knew whatever the outcome of his circumstances Christ was all (1:1921). Timothy was by his side administering to him much needed help (1:1; 2:1924) and Epaphroditus had served the apostle just like Timothy by his presence and by bringing the churchs gift (2:2530). Paul now sends Epaphroditus back perhaps with this thank-you letter in hand which also addresses the churchs needs.

Written to: Paul wrote to believers in Philippi, which [was] a leading city of the district of Macedonia and a Roman colony (Acts 16:12). This church was Pauls first European church plant.

Rough Outline

Letter Salutation 1:12

Letter Body 1:34:20 Thanksgiving and Prayer 1:311 Status of Paul and the Gospel 1:1226 Gospel Living 1:272:18 Commendation of Epaphroditus and Timothy 2:1930 Christ Above All 3:121 Final Instructions 4:19 Thank You 4:1020

Letter Conclusion 4:2123

Theme: Living the Christian life focusing upon the Christ (1:1518a; 1:18b26; 2:5ff; 3:811; 4:1013)

Key Theological Terms/Phrases: in Christ/in the Lord (e.g. 1:1; 1:14); gospel (1:5, 7, 12, 16, 27, 2:22; 4:3; 15); alien righteousness (3:9)

Key characteristics: joy/rejoice/glad (e.g. 1:4, 25; 2:2 2:17, 18, 29; 3:1; 4:4); humility (2:111); mind or to think/feel/agree (1:7; 2:2bis, 5; 3:15bis, 19; 4:2, 10bis); citizens (1:27; 3:20)

Letter Difficulties: deliverance/salvation (1:19 2:12); the Christ Hymn (2:611); it seems most problems are syntactical/grammatical and must be resolved by ones reading of the context (e.g. 1:3 your remembrance of me or my remembrance of you?)

Pauls Purposes for Writing

Paul wrote to the Philippians in order to:

1. express his appreciation for Epaphroditus and to commend him to the Philippians as he returns (2:2530);

2. express his thankfulness for the Philippians gift and his affection for the Philippians (4:1020);

3. announce his and Timothys future travel plans to Philippi (2:1924);

4. tell the church his current circumstance and the status of gospel ministry (e.g. 1:1226; 2:24);

5. exhort and encourage the Philippians to joy and unity in spite of internal strife and external pressure (1:2730; 2:24, 16, 18; 3:1; 4:12, 4);

6. forewarn them about false teachers (3:121).

Important Dates ?360 BCE Krenides founded.

356 BCE Philip II, father of Alexander the Great, renames Krenides Philippi.

42 BCE Octavian and Mark Antony defeat Cassius and Brutus at the Battle of Philippi, Roman soldiers are settled there.

31 BCE Octavian defeats Mark Antony in the battle of Actium and settles more Roman soldiers in Philippi; and Philippi is named a Roman colony (its citizens are free from taxation, can buy and sell property, and are protected by Roman law).

ca. 50 CE Paul evangelizes Philippi on his second missionary journey (cf. Acts 16:11ff); Pauls first European Christian church is birthed through Lydias conversion.

ca. 54 CE Paul writes to the Philippians (?)

ca. 55 CE Paul does a follow-up visit.

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OUTLINE OF PHILIPPIANS

I. Paul sent his greetings to the Philippians and wished them grace from God (1:12). A. Paul and Timothy were the senders (v. 1). B. The saints in Philippi were the recipients (v. 1). C. Paul and Timothy wished them grace and peace (v. 2).

II. Paul prayed for his partners in Philippi (1:311). A. Paul was continually thankful to God on account of the Philippians (vv. 38). B. Paul prayed for the Philippians to grow in love (vv. 911).

III. Paul updated the Philippians on his and the gospels status (1:1226).

A. Pauls circumstances actually advanced the gospel (1:1214). B. Paul was indifferent to the motives of preachers (1:1518a). C. Pauls focus in life and gain in death was Jesus Christ (1:18b26).

IV. Paul exhorted the Philippians to conduct themselves as citizens under

the rule of the gospel guided by the example of Christ (1:272:18). A. The Philippians were to stand united together under the rule of the gospel before

increasing opposition (1:2730). B. The Philippians were to deprioritize their self-interests for the sake of the others in

their community (2:14). C. The way the Philippians were to deprioritize their self-interests was by adopting the

humble mind of Christ (2:511).

D. The result of the Philippians adopting the humble mind of Christ was their adherence to the corporate-ethical demands of the gospel (2:1218).

V. Paul commended both Timothy and Epaphroditus to the Philippians

enabling the Philippians to receive the two men with hospitality, honor, and emulation (2:1930). A. Timothy was like no other companion of Paul and was a model for prioritizing the

interests of others above his interests (2:1924). B. Epaphroditus was well praised by Paul and should be honored by his congregation for

risking his life in their service (2:2530).

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VI. Paul disclosed his personal heritage and experience but expressed his utter dependence on Jesus Christ for his justification, sanctification, and glorificationdependence that should be modeled by all the Philippians (3:121). A. Paul exhorted the Philippians to rejoice and to watch out (3:14a). B. Paul demonstrated to the Philippians how he could easily trust in his heritage and

efforts as a Jewish man (3:4b6). C. Paul drew a sharp contrast between confidence in self and confidence in identification

with Christ (3:711). D. Paul encouraged the Philippians to think as he did by continuously working from and

toward what Christ had accomplished on behalf of all believers (3:1216). E. Paul drew a sharp contrast between living earth-centered lives and living as citizens of

heaven who are expecting a heavenly Savior and transformation (3:1721).

VII. Paul made his final compassionate appeals for the Philippians to stand

united in their Lord (4:19). A. Paul exhorted the Philippians to stand firm by ending a needless faction between two

members (4:13). B. Paul exhorted the Philippians to be joyous in the Lord and to pursue Gods peace for

their community through prayer (4:47). C. Paul exhorted the Philippians to ponder their culture and practice the gospel (4:89).

VIII. Paul expressed a qualified thankfulness for the Philippians past and most recent generosity (4:1020).

A. Paul reminded the Philippians of his lifes focus in the midst of changing circumstances (4:1013).

B. Paul thanked the Philippians for their gift and promised Gods return on their investment (4:1420).

IX. Paul sent his final greetings (4:2123).

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HISTORICAL SETTING OF PHILIPPIANS

Why History?

Let me ask a leading question: Why do we give time to discussing the historical setting of books in the Bible? Maybe youre a pastor and whenever you teach you start with the historical setting. Or maybe you have a favorite minister who always begins with a history lesson before she teaches. Why do we talk about authorship, date, recipients, occasion, and so on? Well over 1,900 years separates me and you from when Philippians was penned by Paul. Now, if Im watching a movie that came out in 1973I was born in 1989I most likely need help to appreciate what the director or writer of the film wished to accomplish. And thats just 40 years ago; add 1,900 years to that! By taking time to ask historical questions from the letter itself and concurrent historical sources, our reading of the letter becomes more accurate. This portion of the class is designed to set you up for whats coming down the pipeline: theological themes, difficult passages, etc. I like the way David Chapman said it at the beginning of his commentaryby the way, very few scholars take the time to tell you why the historical setting is important. Heres what Chapman writes:

Discussions of date, occasion, and purpose all orient us to the overall reasons this epistle was originally produced so that we can better recognize these motives when we meet them in the letter. And a preliminary analysis of the authors theological themes can sensitize us to the theological and ethical framework we shall encounter as we proceed verse by verse (Chapman 2012: 78).

To summarize: if we want to become better students of the Bible, then we must become better students of history. The Bible was not written in a vacuum. If we want to both know and encounter God through this letter, then we have to consider the questions that surround the letter. Therefore, I encourage you to take the following topics seriously because they will inform how we read this letter.

Who wrote Philippians? Alright, lets look at the person behind the letter.

1. Internal evidence shows a self-portrait of Paul that is uncontrived and effortless. When I

say internal evidence I am referring to the letter itselfwhat can the letter tell us about who wrote the letter? Pauls personality, heart, and life-understanding come shining through this letter. Consider what one scholar said:

In discussing his innermost feelings (1:1824), sharing autobiographical information (3:5, 6) describing his present situation (1:12, 13), naming his friends and co-workers (2:1924) and referring to gifts sent from Philippi to Thessalonica and elsewhere (4:15, 16; Acts 17:19, 2 Cor 8:15), the author unconsciously and naturally draws a picture

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of himself that coincides precisely with what can be known of Paul from other sources (e.g. Acts and Galatians) (Hawthorne 1983: xxvii-xxviii).

Hawthorne hits the nail on the head in his analysis. Who could fake Paul effectively, especially with a congregation like the Philippians who knew the apostle so well?

2. External evidence shows from the earliest times, the church regarded Philippians as

genuine:

Echoes of Philippians may be heard in the writings of Clement (ca. A.D. 95), Ignatius (ca. A.D. 107), Hermas (ca. A.D. 140), Justin Martyr (d. ca. A.D. 165), Melito of Sardis (d. ca. A.D. 190) and Theophilus of Antioch (later second century)Irenaeus, Clement of Alexandria, Tertullian and the later Fathers not only quote from Philippians, but assign it to Paul as wellThere apparently never was a question in the minds of the Fathers of the Church as to the canonical authority of Philippians or about authorship (Hawthorne 1983: xxxviii).

The church took seriously the question of authenticity. What Hawthorne means by piling up all these ancient names is that no one in the early days (centuries) thought Philippians was a Pauline fake. Below I have provided a quote from Polycarp who died around A.D. 155. He too writes a letter to the Philippian congregation toothough separated by a century. He acknowledges that Paul wrote a letter to the Philippians. The problem is he says Paul not only wrote one letter but multiple letters (I accessed the quote through BibleWorks). I have adjusted the quote to reflect the plural letters in the Greek of Polycarps letters. The excerpt is from Polycarp to the Philippians 3:13 (emphasis mine):

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. 2 For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and steadfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote [letters], which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, 3 and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbor, is the mother of us all. For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.

3. Pauline authorship of Philippians remained mostly unquestioned until the nineteenth

century. A name that almost everyone should know is F.C. Baur. He is best known for applying the Hegelian dialectic to early Christian studies. He said that there was a conflict between Jewish Christianity (represented by Peter)thesisand Gentile Christianity (represented by Paul)antithesisand a synthesis of Christianity in the second century (Pauline Christianity mostly won).

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And this becomes a sort of measuring rod for the works of the New Testament. If they reflect tension, they are authentic. If they seem to have covered up all the problems between the opposing groups, then its a late document likely not written by whom the church claims to have written it. Thats all background on Ferdinand Christian Baur. But he leveled three criticisms against Philippians. I am sharing these with you because I want you to be informed; fewor should I say none of the commentaries that I readtake the time to address Baurs criticisms.

(1) The author of Philippians adopts Gnostic (clear separation between Heaven and earth,

physical and immaterial, saved by knowledge) ideas and expressions modifying them to make them fit his own form of Christianity (e.g. 2:6ff). This Epistle, like the two we have just discussed [Ephesians and Colossians], is occupied with Gnostic ideas and expressions, and that not in the way of controversy with Gnostics, but employing them, with the necessary modifications, for its own purposes.

(2) The author lacks rhetorical flare and clear argumentation (monotonous repetition, want of profound and masterly connexion of ideas, and poverty of thought). In other words, we are used to Paul having more developed thoughts with lots of subordination (so that, because, just as, etc.).

(3) Assuming the Apostle wrote from Rome, his claims of influence in the city of Rome and the whole Praetorian are historically unsubstantiated. In other words, it is strange that the Apostles success in Rome is only mentioned in Philippians and nowhere else in the New Testament. Quoting Baur: How is it then that this remarkable result of the apostles activity at Rome during his imprisonment, a thing so important for the history of Christianity, meets us nowhere but in the Epistle to the Philippians?

Quotes taken from F. C. Baur, Paul the Apostle of Jesus Christ: His Life and Works, His Epistles and Teachings: A Contribution to a Critical History of Primitive Christianity 2d ed.,trans. Allan Menzies (London: Williams and Norgate, 1873), 4564.

Our best response is to go after Dr. Baurs presuppositionsthose things he assumes true without necessarily validating them. My response: (1) Baur says Gnostic. But Baur needs to make a more convincing argument for why the Christ hymn (2:611) or Kenosis Hymn is Gnostic. Is there another, non-Gnostic, way of reading this portion of the letter? I think so. (2) Each author has a range of communicationfrom simple to complex. Perhaps Paul is not interested in making long treatises or complex arguments in this letter. In fact, so much of Philippians assumes prior communication we get the feeling that Paul really does not have to explain himself. (3) Third, Baur is operating on the assumption that the Apostle was confined in Rome when he wrote this letter. How does Baur know this? There are three main views championed among scholars today. What we shall see is that there are at least three possibilities for where Paul was when he wrote this letter. Now while Paul is considered the author of the letter, this does not

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necessarily mean he has written the whole letter; parts could be attributed to another authorspecifically, 2:611. ***I did not make a point to stress this in class. While Baur casts a long shadow over New Testament criticism (criticism in this sense means more analysis than speaking ill), his view on Philippians (that it is inauthentic) is mostly disregarded. Most scholars assume Paul wrote Philippians. I just picked up a number of commentaries to see if they affirm or assume Pauline authorship and here are the results. Quick survey of scholarly support for Pauline authorship (assumed or affirmed):

Gerald F. Hawthorne (1983); Peter T. OBrien (1991); Gordon D. Fee (1995); Moiss Silva (2005); John Reumann (2008); Charles B. Cousar (2009); G. Walter Hansen (2009); Ben Witherington III (2011); David Chapman (2012).

To summarize this whole section: we have no good reason to reject Pauls authorship of this letter.

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Where was Paul when he wrote Philippians? Now lets consider where Paul wrote Philippians fromwhere was he? I particularly like this portion of the historical setting because you learn a lot about the letter whether you recognize this or not. Im taking this whole section from Raymond Brown, he was a great biblical scholar (he passed away in 1998). I paraphrased from Raymond E. Brown, An Introduction to the New Testament (1996): 493494.

We can glean from the letter the following details concerning Pauls situation when he wrote Philippians:

(a) He was imprisoned (1:7, 13, 17). Comment: Paul references his chainsin chainsa number of times.

(b) Wherever he was imprisoned there were members of the Praetorian Guard (1:13), as well

as Christiana who were a part of Caesars household (4:22). Comment: The Praetorian Guard consisted of special bodyguards for the emperor, the emperors high-ranking officials, and those who appealed to the emperor.

(c) Paul considers the possibility of death (1:1921; 2:17) either as the sentence of his

impending trial or as a missionarys always-possible fate. Comment: What Brown means is that we are not exactly sure why Paul considers death as a possibility. Is it only because of his upcoming trial or is it because he risks his life for the gospel wherever he goes?

(d) But he thinks theres a chance to be delivered (1:2425; 2:24).

(e) Timothy was with Paul (1:1; 2:19ff).

(f) Christians with different motives in Pauls immediate area, envious of Paul, have been

emboldened to preach Christ (1:1418).

(g) There have been a number of contacts between Paul and Philippi through messengers: Comment: At least two round trips before the composition of this letter.

1. The news reached the congregation of Pauls imprisonment; (Jail to Philippi) 2. They send Epaphroditus with a gift but while en route to Paul he becomes deathly ill

(2:26, 30); (Philippi to Jail) 3. The news of Epaphroditus illness reached the Philippians; (Jail to Philippi) 4. Epaphroditus becomes distressed when he learns the congregation knows about his

illness. (Philippi to Jail) For more information, see my reconstruction under 2:2530.

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I developed this table from Raymond Browns analysis. Let me explain it to you. You have the three commonly proposed locations Paul was when he wrote (across the top)Rome, Caesarea, and Ephesus. Along the left margin you have relevant Scripture, the dates when Paul would have been in prison in that area thus revealing the time when he would have written the letter from that location. And then if you look under criteria, you see A B etc. Those are keyed to Raymond Browns list on the previous page.

Location Rome (Traditional) Caesarea Ephesus

Relevant Scripture

Acts 28:16, 30 Acts 23:3326:32 Acts 19:2341; 1 Cor 15:32;

2 Cor 1:810; 6:5; 11:23

Date: 6163 A.D. 5860 A.D. 5456 A.D.

Criteria:

(a) Yes Yes No evidence

(b) Yes Yes Yes, if given A

(c) Yes Yes Yes, if given A

(d) Yes Yes Yes, if given A

(e) No evidence No evidence Yes, if given A (1 Cor 4:17;

16:10; Acts 19:22)

(f) Possible (Rom 16:17

18) No evidence (Acts 21:814; favorable response)

Yes, if given A

(g) Unlikely (700 or 900

miles from Philippi by see or land)

Unlikely (900-1,000 miles from Philippi by sea or

land)

Possible, if given A (400 miles, travel accomplished

79 days)

Let me walk through one example to show you how the chart works. For the traditional

location of Rome, if Paul wrote Philippians from Rome then the letter was composed between the years of 61 and 63 A.D. We know that Paul was imprisoned in Rome which is why criterion (a) in the Rome column has a Yes. We know that that there would be members of the Praetorian Guard and members of Caesars household in Rome which is why criterion (b) has a Yes. Paul could either be freed or face capital punishment once he gets tried at the end of his Roman imprisonment which is why criteria (c) and (d) have a Yes. But there is no evidence in Acts or anywhere that Timothy was in Rome with Paul which is why criterion (e) has no evidence in the Rome column. It is possible that there were people preaching with different motives against Paul in the city of Rome which is why criterion (f) has possible in the Roman column. (In Caesarea, the gospel is received with no opposition which is why I put no evidence on criterion (f) in Caesarea column.) Rome just seems too far away from Philippi for there to have been two round trips between the two locations during Pauls incarceration which is why criterion (g) has unlikely in the Rome column. Got it?

There is no evidence that Paul was imprisoned in Ephesus which is why everything in the Ephesus column says, if given A. If you can accept Paul being imprisoned in Ephesus (though that is not recorded anywhere) then all the other details line up which is why so many scholars see Ephesus in a more favorable light.

I have a map (link provided below) that I took off of Bible.org. The only reason I have that map there is for the issue of distance, criterion (g). Look at how physically implausible it is for the trips

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between Rome and Philippi, and Philippi and Caesarea. However, Ephesus seems highly plausible if you think Paul was imprisoned there. In my personal opinion, I would rank Ephesus number one, Rome I would rank number two. And Caesarea, I would probably not assign a number due to its implausibility. But you really do not have to pick a place to do proper exegesis.

Copyright issues prevent me from providing the map in this document. You can access the map through this link

Journeys of Paul Map 4 https://bible.org/assets/netbible/jp4.jpg

Why did Paul write Philippians?

Lets move on to why Paul wrote this letter. This is an important section to keep in your back pocket. We will see these purposes work themselves out throughout the letter. The reasons Paul wrote were to:

1. express his appreciation for Epaphroditus and to commend him to the Philippians as he returns (2:2530);

2. express his thankfulness for the Philippians gift and his affection for the Philippians (4:1020);

3. announce his and Timothys future travel plans to Philippi (2:1924);

4. tell the church his current circumstance and the status of gospel ministry (e.g. 1:1226; 2:24);

5. exhort and encourage the Philippians to joy and unity in spite of internal strife and external pressure (1:2730; 2:24, 16, 18; 3:1; 4:12, 4);

Comment: this letter spends considerable amount of time trying to shape the thinking of the Philippians (to think: 2:2bis; 2:5; 3:15bis; 3:19; 4:2).

6. forewarn them about false teachers (3:121).

What might we learn about Pauls personality? As we conclude this section of the historical setting. I just want you to watch out for Pauls

warmth, personable-ness, and capacity for genuine friendship that pervade this letter. In some way this is the most attractive Pauline letter, reflecting more patently than any other the warm affection of the apostle for his brothers and sisters in Christ. Indeed, [Philippians]

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has been classified an example of the rhetoric of friendship (Raymond Brown, 483; cf. Fee, 14 hortatory letter of friendship).

And heres the application: if you personally aspire to be like the apostle Paul in your ministry, you will realize the necessity of friendship, partnership, and working together with brothers and sisters in Christ. I also recommend copying his style of communicating with close friends who help you along in the ministry. I just had to send thank you notes to my church, a woman in the church, my grandmother, and my parents. And you know what? I just ripped off Pauls language of partnership, thanksgiving and prayer.

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Who are the recipients of the letter?

Now that we have seen the person behind the composition of the letter, let's look at the congregation behind the letter. The city of Philippi had a rich historical heritage. Here are dates youll see over and over again: 360 B.C.E? Krinides (there are a number of different spellings) founded. 356 B.C.E. Philip II of Macedon, father of Alexander the Great, takes and renames Krinides

Philippi. 42 B.C.E. Octavian and Mark Antony defeat Cassius and Brutus just west of Philippi, Roman

soldiers are settled there, and Philippi is named a Roman colony. Philippis citizens are free from taxation, can buy and sell property, and are protected by Roman law.

Comment: It is huge that Philippi is named a Roman colony since Paul twice employs language of citizenship; the very language they may have used for their connection to Rome (1:27; 3:20).

31 B.C.E Octavian defeats Mark Antony in the battle of Actium, settles more Roman soldiers in

Philippi. 5051 A.D. Paul evangelizes Philippi on his second missionary journey (cf. Acts 16:11ff); church of

Philippi is birthed through Lydias conversion. This is Pauls first European church plant. 5456 A.D. Paul writes to the Philippians (?) 57 A.D. Paul does a follow-up visit. (Most dates taken from Cousar and Brown).

FYI: the names in the letter suggest that the church is predominately Gentile: Clement, Epaphroditus, Euodia, and Syntyche.

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The church in Philippi was deeply connected to the apostle (cf. Acts 16:1140; 20:16; see also 2 Cor 8:15 written in late summer/early autumn 57 A.D.). Here I want only to provide to you the words of the Apostle about the Philippians that he told to the church in Corinth:

And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the Lords people. And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us.

Even here we encounter Pauls warm affection in his reflection on Philippian generosity.

What problems were the Philippians facing?

Wrong motive preachers, immediate to Paul but probably not the Philippians (1:1518).

External opposition from civil authorities Paul faced and now the Philippians faced (1:2730).

The dogs, evil workers, mutilators of the flesh probably not an imminent threat to the Philippians (3:2). Enemies of the cross sadden and threaten both Paul and the Philippians (3:18).

Internal disagreements coming to a head in two women (4:23).

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What should we know about the letter itself?

On to our third and final aspect of historical introduction: we have seen the man and the congregation behind the letter, let's now look at the letter itself (for what it is).

Should we read Philippians as one letter? Let me orient you to this discussion quickly. When you open up a commentary on Philippians

this will usually be found under a section called Integrity. The question is whether or not the letter to the Philippians is one letter or two or even three letters. The reason why we ask this is because of what one scholar called two uneven seams in 3:2 and 4:1020. In 3:1 Paul appears to be winding down his letter and then out of nowhere he says, Watch out for the dogs, the evil doers and the mutilators of the flesh. Does Paul suffer from some kind of disorder? Whats going on? Now 4:1020 seems odd because it appears Paul withholds his thank-you until the end. Is such a thing conventional? So perhaps there were several (23) letters, which a later editor compiled.

I do not think this is a good use of time to discuss this. What I mean is, our earliest manuscript of Philippians (P46 ca. 200AD ) has the letter in the present form. Also, what does this issue solve? Paul is likely still the author of the letters. We can either say Paul is responsible for the uneven seems or an unknown editor.

There is no compelling reason to doubt the integrity (unity) of Philippians. There has only been one canonical letter to the Philippians from the beginning of its manuscript history (P 46, AD 200). Compilation theories really solve nothingmerely shifting the problems of order and organization from Paul to an unknown editor. (Grassmick handout)

What ethical and theological principles will we uncover?

From Philippians we learn:

1. The gospel is for Christians and not just unbelieversits our way of life. 2. We ought to value our heavenly citizenship more than our earthly citizenship. 3. The focus of the Christian life is the Christnot the Christian. 4. Pursue companionship in ministry. 5. Humiliation must precede exaltation and suffering must go before glorification. 6. Christ is to be our focus in life and death. 7. Christ is our stabilizer in an unstable world. 8. The horizontal imperative is rooted in the vertical indicative. 9. Leaders are to be examples in what they do, not merely in what they say. 10. We are to trust in Christ and his accomplishments alone, placing absolutely no trust in

human achievement.

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How do we divide the letter? Let me conclude our time by looking at the major divisions of the letter. We recognize the

following major divisions in this letter. We see clear breaks in content and material and have divvied up the letter to recognize those breaks.

1:12 salutation 1:311 thanksgiving and prayer 1:272:18 gospel living 2:1930 commendation of Epaphroditus and Timothy 3:121 Christ above all 4:19 final instruction 4:1020 thank you 4:2123 benediction

CONCLUSION

All in all, we looked at the author, the church the author writes to, and we have checked out the letter itself.

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UNSEEN NOTES ON PHILIPPIANS 1:12

Outline I. Paul sent his greetings to the Philippians and wished them grace from God (1:12).

A. Paul and Timothy were the senders (v. 1). B. The saints in Philippi were the recipients (v. 1). C. Paul and Timothy wished them grace and peace (v. 2).

Text

1Paul and Timothy, slaves of Christ Jesus: To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons. 2 Grace to you and peace from God our Father and the Lord Jesus Christ (HCSB).

Synthesis Hellenistic, or Greek-influenced, letter style often began with a salutation. The salutation

stereotypically had three components: the name of the sender; the name of the addressee; and the greeting. Paul follows this style perfectly but Christianizes it! Paul and Timothy are the senders, the church in Philippi is the recipient, and grace and peace is the greeting that Paul sends.

Comments on Philippians 1:12

1Paul and Timothy

Paul and Timothy are the senders of this letter. Timothy is often included in Pauls letters as one of the senders (cf. 2 Corinthians, Colossians, Philemon; see also 1, 2 Thessalonians). It is interesting that Paul has included Timothy when so clearly the letter is written from the perspective of the Apostle alonei.e. the letter is written in the first person singular (I from 1:3ff). When Paul uses Timothy and Silvanus in the letters provided above, he usually keeps up the appearance that each of the senders is involved in the whole of the letterfirst person plural (we). Even when Timothy is mentioned later in Philippians (2:1924), Paul speaks of him in the third person. Why is Timothy mentioned here at all? There could be a number of reasons. None of these possible reasons is explicitly stated in the text, but here is what I pick up from commentaries:

(a) Timothy participated with the Apostle in the evangelization of Macedonia and Achaia (Acts 1618; Philippi is in Macedonia!). Therefore, Paul includes Timothy because of the Philippians familiarity with him. (b) Timothy is a valuable aid to Paul while he is imprisoned (Phil 2:2022). In other words: Paul feels it necessary to include Timothy because Timothy is with him presently offering Paul aid, which Paul refuses to leave unrecognized.

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(c) The Philippians probably had a strong attachment to Timothy (2:1924; you know his proven worth). Put differently: Timothy was around these believers in Philippi during Pauls stent there, and they had grown quite fond of him. (d) Paul does not intend to monopolize the attention and affection of this converts. This only means that he does not make his ministry about himself and willingly defers attention to the other ministers around him. Possibly, but is this the function of Pauls mention of Timothy elsewhere (perhaps 2 Corinthians)? (e) Timothy is a witness to the truths prescribed in this letter. In other words: by Paul mentioning Timothy at this point in the letter, he is calling Timothy as a witness to what he is saying. Once again, possible but I do not believe Paul felt that the Philippians questioned his authority, thus no witness or verification of his words is necessary (see directly below).

(Reasons for Timothys inclusion are taken from Silva, p. 39)

slaves of Christ Jesus

Commentators usually point out the fact that Paul did not feel it necessary to mention his apostleship (compare Romans, 1, 2 Corinthians, Galatians, Ephesians, Colossians, 1, 2 Timothy, and Titus). The absence of the title apostle probably means the Philippians were not questioning the apostleship of Paul (cf. 1, 2 Thessalonians, Philemon). In other words: Paul must graciously assert his authority in situations where his authority is unrecognized. Not only was there no need to remind the Philippians of Pauls authorityPaul may have even considered such a reminder inappropriate in view of the character of this epistle as, at least in part, a thank-you note (Silva, p. 39).

The discussion of the term slaves or servants (depending on the English translation) usually heads in one of two directions:

(1) The term slave is intended to be an authoritative title representing distinguished honor and nuances of divinely given authority (OBrien, p. 45). In the Old Testament the title servant/slave is applied to Moses (Neh 10:29), Joshua (Josh 24:29), David (Ps 89:20), and Jonah (2 Kings 14:25)not to mention the OT prophets (Gods mouthpieces) were called Gods servants not a few times (2 Kings 2:16; 9:7; 10:19; 17:13, 23; 21:10; 24:2; Ezra 9:11; Jer 7:25; 25:4; 26:5; 29:19; 35:15; 44:4; 38:17; Ezek 38:17; Dan 9:6, 10; Amos 3:7; Zech 1:6).

OR (2) The term slave denotes its usual meaning as one who is solely committed to another (BDAG, 260.2 positive not pejorative, the relationship of humans to God). In following this direction, the term slave anticipates the humility-focused nature of this

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letter. And Paul and Timothy, who seeks to imitate Christ (1 Cor 11:1) and calls the Philippians to do likewise (Phil 2:5), imitates the servant-like life and death of Christ (Phil 2:7).

In a letter that gives prominence to humility it is more likely that Paul is focusing on the words reference to lowly service than its nuance of privileged position. Later in chap. 2 Paul presents Christ as the supreme example of humility and then refers to himself (2:17) and Timothy (2:1924) as those involved in sacrificial service to that same Master (OBrien, p. 45). I think his reference to slaves is intentional. To be a slave of Christ Jesus is to be a slave belonging to the Master who is Jesus. Both Timothy and Paul belong to Jesus and are solely committed to their Master.

To all the saints in Christ Jesus who are in Philippi,

It took some convincing, but I think Hansen may be right in his assessment of all (Hansen, 40, see also footnote 14 on same page). Hansen proposes that Paul intentionally uses all to address the issues of harmony and unity that will surface throughout the letter because Paul repeatedly addresses the whole of the Philippian congregation within the opening verses of the letter (vv. 4, 7bis, 8). Thus Paul intentionally points to the whole congregation to encourage their cohesion.

3 I give thanks to my God for every remembrance of you, 4 always praying with joy for all of you in my every prayer, 5 because of your partnership in the gospel from the first day until now. 6 I am sure of this, that He who started a good work in you will carry it on to completion until the day of Christ Jesus. 7 It is right for me to think this way about all of you, because I have you in my heart, and you are all partners with me in grace, both in my imprisonment and in the defense and establishment of the gospel. 8 For God is my witness, how deeply I miss all of you with the affection of Christ Jesus. 9 And I pray this: that your love will keep on growing in knowledge and every kind of discernment, 10 so that you can approve the things that are superior and can be pure and blameless in the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God (HCSB).

Saints refers to believers, loyal followers, saints of Christians as consecrated to God (BDAG, 11).

Karl Barth (p. 10): Holy people are unholy people, who nevertheless as such have been singled out, claimed, and requisitioned by God for his control, for his use, for himself who is holy. Their holiness is and remains in Christ Jesus. It is in him they are holy; it is from this point of view they are to be addressed as such, in no other respect. The holiness of Christians is enduring and true in him who gives it; and that too in that he gives them it, not in that they have it. Our citizenship is in heaven as we shall see in 3:20.

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In Christ Jesus all Gods people are holy. Their holiness is inherent in their calling and position in Christ. It is not earned by social position or moral performance, but by union with Jesus Christ (Hansen, p. 40). Your position and status as a Christian saint is part of your identity having been joined to Jesus Christ. Who you are informs what you do. And sometimes we act not in conformity with our identity. As an example, everyone is a saint in the Philippian church but the two women Euodia and Syntyche are sharply divided and the Apostle must challenge or command them to agree in the Lordthus, we have behavior that does not conform to the example of Jesus, though still saints (cf. 1 Cor 1:2). What we find throughout Pauls writings, and what is even prevalent within Philippians, is that God desires for those whom he saves to become and to practice what they already are by their union to his Sonnamely, holy (e.g. Ephesians 1:4).

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DISCUSSION OF IN CHRIST From a theological viewpoint, Pauls uses of [in Christ] fall into two classes:

1. where Christ is an individual person, distinct from others, e.g., Eph 1:10; 2:15 16; Php 2:5; Col 1:19; 2:9 2. where Christ is a corporate person, including others, e.g., Ro 8:1l 12:5; Gal 1:22

In the former case, [in Christ] often bears the sense in personal, intimate fellowship with/joined closely to the exalted Christ; in the latter case, in/part of the [spiritual] body of Christ. The distinction may be illustrated by the difference between [the dead in Christ] (1 Th 4:16), which refers to the dead as currently being in intimate fellowship with the risen Christ, and [the ones who fell asleep in Christ] (1 Co 15:18), which refers to those who fell asleep as members of the body of Christ.

Everything above is quoted from Murray J. Harris, Prepositions and Theology in the Greek New Testament (Grand Rapids: Zondervan, 2012) p. 123.

Constantine R. Campbell, Paul and Union with Christ: An Exegetical and Theological Survey (Grand Rapids: Zondervan, 2012) pp. 198-99. This is the summary at the end of Campbells chapter on the different ways in functions with Christ. To be honest, I have not read the whole chapter, it is 136 pages or something. This chapter is one of the most exhaustive studies on what in Christ means. I mostly want you to notice the quote at the end of the paragraph.

This chapter has demonstrated that the idiom [in Christ] is capable of a broad range of expressions, owing to the flexibility of the preposition [in] and determined by context. Moreover, there is no discernible difference in function between [in Christ], [in the Lord], [in him], and [in who/whom] (when Christ is the antecedent of the personal and relative pronouns). These idioms can express instrumentality, close association, agency, recognition, cause, kind and manner, locality, specification or substance, circumstance or condition, the object of faith, incorporation, union, reference or respect, and participation. It is, therefore, impossible to define the meaning of these idioms by a single description as though they are formulaic. Virtually the full range of lexical possibilities of the preposition [in] is extant for [in Christ] and its variations

Ages ago when I was planning this course, I thought to myself: I cannot wait to discuss in Christ with this class. I am going to drop some theological bombs on them and they will leave forever changed! Now all I can say is, Lets look at how in Christ functions every time it shows up. The following range of meanings for in Christ is provided from Harris (used above; pp. 123124). I quote his categories and a couple of his examples that he provides. Also note that Harris himself acknowledges that these categories can be arbitrary at times.

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(1) Incorporative Union Romans 8:1 There is therefore now no penal servitude for those who are in union with Christ Jesus. 2 Corinthians 5:17 Consequently, if anyone has been incorporated into Christ, there is a new creation.

(2) Agency

Romans 3:24 They are justified freely by his grace through the redemption accomplished by Christ Jesus. Ephesians 4:32 Be kind to one another, tenderly affectionate, and forgive each other, just as God through Christ forgave you.

(3) Mode/Means

Romans 12:5 By our union with Christ we form one body, though we are many. 1 Cor 1:4 The grace of God was given to you by means of Christ Jesus.

(4) Cause

Romans 6:11 In the same way, consider yourselves dead to sin but alive to God because of your union with Christ Jesus. 1 Corinthians 15:22 All will be made alive by virtue of their connection and solidarity with Christ.

(5) Location

Philippians 2:5 In your relations with one another, adopt this attitude that was also displayed in Christ Jesus. 2 Timothy 2:10 I endure everything for the sake of the elect, that they too may obtain the salvation that is found in Christ and come with eternal glory.

(6) Sphere of Reference (equivalent to the adjective Christian)

Romans 16:7 They were Christians before I was. 1 Corinthians 4:15a even though you may have ten thousand Christian instructors

Overall, I want you to see the exegetical possibilities for in Christ. It is not a simple formula where we read it the same way every time. I am inclined to read the expression in this present verse as sphere of reference: to the Christian saints or, possibly as a reference to location parallel with at/ in Philippi: Perhaps, the Philippians are spiritually or corporately part of Christ and physically located in Philippi.

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including the overseers and deacons.

The primary problems we have with Pauls reference to deacons and overseers are:

(1) Paul never addresses these offices of church leaders in the salutations of any of his other letters to other churches. (2) Paul will not appeal or address these individuals again within the present letter. (3) We do not know if Paul is referring to offices or functions within the church (one can question the accuracy of such a division).

We can confidently assume from this phrase (1) plurality in leadership; (2) the deacons and overseers knew who they were, and they probably knew their function in relation to this letter; and (3) to know the particular function of these leaders may or may not be relevant for us today considering the roles of church leaders vary by congregation. I refer you to your commentary concerning including the overseers and deacons.

2 Grace to you and peace

I think it is best to examine this Pauline greeting in three parts: theological significance, theological sequence, and social significance.

Theological Significance: Both grace and peace function as buttresses for the Philippians letter. Beyond Paul wishing the Philippians grace here in the salutation, grace shows up in the conclusion of the letter: The grace of the Lord Jesus Christ be with your spirit (4:23). Same with peaceit meets us in the salutation, and towards the conclusion of the letter we see Paul promise the presence of both the peace from God and the God who sources this peace (4:7, 9). To summarize the theology that follows from the quotations that follow: grace is our entrance into and our enduring empowerment for the eternal life that is taking root presently. I might define grace as an undeserved gift from an unobligated giver (Tim Keller). Thus there are always two dimensions to NT grace: the recipient does not deserve the gift and the giver is not obligated (or he is free) to give it. And peace is the restoration and restoring of relations between God and humans, and between humans, which are both enabled by what Christ graciously accomplished.

Quoting Reumann (with his verses; italics original) p. 91:

Grace is not a disposition of God but a striking gift seen in the eschatological action of Gods setting forth Christ as expiation for sin (Rom 3:2425; 5:1516). Grace, from the

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Judge, abounds through justification, leading to eternal life through Christ (Rom 5:1721). When the good news about Gods grace is preached, a new time and new situation result (2 Cor 6:1). The individual is called to Christs grace (Gal 1:6), stands in it (Rom 5:2), and, as participant with others (Phil 1:7), lives under grace (Rom 6:1415). One can fall from it (Gal 5:4). What God gives, suffices (2 Cor 12:9). Gods grace is actualized in the lives of believers in the church (grace, unilaterally Gods extraordinary action, begets grace, and therefore thanksgiving) through, e.g., the collection project, which grace enables (2 Cor 8:1); through suffering (Phil 1:2829); through Pauls apostolic ministry and speech (Rom 1:5; 12:3; 15:15), and for all Christians in grace-gifts (1 Cor 12; Rom 12:6).

peace, while not without reference to OT well-being, is an eschatological result of justification. From God, through Christ, it means peace with God (Rom 5:1) and life through the Spirit (Rom 8:6); indeed, a fruit of the Spirit (Gal 5:22), characteristic of the kingdom (Rom 14:17). Gods peace keeps (or guards) the hearts and minds of Christians (Phil 4:7)Peace has more of a place in paraenesis [instruction in living] than references to grace do (cf. 1 Cor 7:1217; 14:2633; Rom 14:115:13, often together with [building], upbuilding the community).

Theological Sequence

The order of grace and peace is probably no accident (OBrien, p. 91). The eschatological restoration of all things hinges upon Gods gracious acceptance of sinners. In other words: peace with God is grounded in his acceptance of us, and our growing peace among each other can only take place when the sinners position and practice are changed by Gods grace. And the whole of creations liberation depends on the past and future work of Christ (cf. Romans 8:1825). Thus, grace must precede peace. Believers have both, thus Paul is not suggesting that the Philippians need to search for grace and peace or get more of them, for they are theirs from God (see from below). Perhaps, all of Pauls writing in the New Testament is to strengthen the believers understanding and practice of living in what are theirs in Christnamely, grace and peace.

Perhaps Pauls reference to grace and peace reveal the two closely related themes in his theology: vertical reconciliation between God and man and horizontal reconciliation between Jew and Gentiles. The one (reconciliation between God and man) must precede the other (reconciliation between Jew and Gentile) however (Wallace, unpublished notes on Romans 1:117, 2012 p. 13).

Social Significance

Paul may be combining the Greek Greetings! and the Hebrew Shalom! as an intentional way of showing the harmony of the new humanity and one community Christ creates through

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his death. In other words: Pauls very greeting attempts to unite the mutually hostile ethnic parties of Jew and Gentile (cf. Eph 2:14ff).

from God our Father and the Lord Jesus Christ.

The Father and Christ are together equally the source of grace and peace to and for this community. This may only be significant if we have read early Christian studies that suggest his earliest followers did not necessarily recognize Christ as God.

Note of Observation: The Centrality of Christ

Notice Christ is mentioned three times within these two verses (1:12). Already we are being introduced to the centrality of Christ in this letter.

Summary

I think all that needs to be said at this point is: notice the intention of the Apostle Paul in his word choice, from servants to all to Christ. If anything, we should see that Paul does not pick up his pen in a purposeless fashion but with every stroke of the pen he communicates something of value to the Philippians and to us. This is only the beginning! Next week we will examine Pauls prayer for the Philippians and his circumstances; refer to the syllabus.

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My Notes and Outline for 1:126 Our Three Objectives:

In covering 1:126 we should:

understand the structure of Pauls communication,

see at least one reason for why he wrote to the Philippians,

and be challenged by Pauls focus in life and in death Preparation for Exposition:

(This is on your summary sheet) Paul had been imprisoned for a considerable amount of time for his proclamation of the gospel of Christ (1:13). He was unsure of his fate but knew whatever the outcome of his circumstances Christ was all (1:1921). Timothy was by his side administering to him much needed help (1:1; 2:1924) and Epaphroditus had served the apostle just like Timothy by his presence and by bringing the churchs gift (2:2530). Paul now sends Epaphroditus back, perhaps with this thank-you letter in hand, which also addresses the churchs needs.

Text 1:12

1Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, together with the overseers and deacons. 2 Grace to you and peace from God our Father and the Lord Jesus Christ. (Lexham English Bible) Summary/Structure: Salutations usually have three components:

1. the name of the sender Paul and Timothy 2. the name of the addressee the saints in Philippi 3. the greeting grace and peace

Unusual Items There are three unusual things about the salutation when we consider the rest of the letter:

1. The mention of Timothy hes a co-sender but not co-author (in other words: the letter is

exclusively written from Pauls perspective, and when Paul mentions Timothy again in 2:1924 it is in the 3rd person). Why mention him here at all?

2. The mention of overseers and deacons we do not know why they are mentioned.

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a. He does not mention these leaders within the salutations of his letters to other churches.

b. He does not appeal to them again within Philippians. c. But the one thing that we can ascertain from this brief mention is that the churches

Paul established had plurality in leadership (see your commentary for additional information).

3. Paul does not refer to his apostleship but calls Timothy and himself slaves belonging to/or

serving Christ Jesus. The meaning of slave is one who is solely committed to another from BDAG, 260.2this positive not pejorative and was frequently used of the relationship of humans to God.

a. It is likely that his leadership is unquestioned in this church which is why he does not appeal to his apostleship.

b. The term slave likely prepares us for the emphasis on humility throughout the letter (cf. 2:7 where Christ is called a slave).

Theology A few theological observations:

1. The repetition of Christ three times in the salutation prepares us for the centrality of Christ throughout the rest of the letter (which we will also see throughout our exposition of 1:126).

2. The Philippians sainthood is in Christ. a. G. Walter Hansen (p. 40): In Christ Jesus all Gods people are holy. Their holiness is

inherent in their calling and position in Christ. It is not earned by social position or moral performance, but by union with Jesus Christ.

b. My summary of in Christ: In Christ seems to be Pauls theological shorthand for the whole Christian experience. We are intimately joined to this historical person and mystically placed within his corporate body of believers. In Christor from this union with Christwe derive our identity, ethics and all of life.

3. Grace and peace act as bookends for this whole letter (4:23 and 4:7, 9). Perhaps all of

Pauls letters are intended to take us deeper into our understanding of Gods grace (his unobligated or freely given gifts to undeserving people) and our ability to walk in peace (restoration of relationship) before God and with one another. Both come from (i.e. the source is) the Father and the Son.

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Text 1:311

3 I give thanks to my God upon my every remembrance of you, 4 always in my every prayer for all of you, making the prayer with joy, 5 because of your participation in the gospel from the first day until now, 6 convinced of this same thing, that the one who began a good work in you will finish it until the day of Christ Jesus, 7 just as it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you are sharers of grace with me. 8 For God is my witness, that I long for all of you with the affection of Christ Jesus.

9 And this I pray: that your love may abound still more and more in knowledge and all discernment, 10 so that you may approve what is superior, in order that you may be sincere and blameless in the day of Christ, 11 having been filled with the fruit of righteousness which comes through Jesus Christ to the glory and praise of God. (Lexham English Bible) Summary Paul began his letter by building rapport with the Philippians and also by surfacing some of the issues that will show up throughout the letter. We learn that Pauls fond memories of the Philippian congregation and because of his confident expectation that God will ultimately save this congregation (vv. 38) led him to thank God with joyous prayers. This section concludes with a window into what exactly Paul prayed for this congregation (vv. 911). It is a prayer steeped with ethical language that is chiefly concerned with eternity. The Function of Pauls Thanksgiving (Cousar, p. 28) There are two functions to Pauls thanksgiving sections in his letters:

1. To establish rapport with his readers (the friendly talk) 2. To introduce significant themes that will reappear in the letter (see below)

a. Joy 1:4, 18, 25; 2:2, 17-18, 28, 29, 3:1; 4:1, 4, 10 b. Sharing/participation 1:5, 7; 2:1; 3:10; 4:14, 15 c. Gospel 1:5, 7, 12, 16, 27; 2:22; 4:3, 15 d. Thinking/mind 1:7; 2:2, 5; 3:15, 19; 4:2, 8, 10 e. Imprisonment 1:7, 12-14, 19-26, 30; 4:14 f. Compassion/love 1:8, 9, 16; 2:1-2, 12; 4:1 g. All 1:4, 7, 8, 25; 2:17, 26; 4:21 h. Future eschatological references 1:6, 10; 2:16, 3:11-12, 20-21

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Structure of This Thanksgiving

The main verb until v. 9 is I give thanks. Thus the other verbs (participles really) we encounter until v. 9 are telling us something about Pauls thanksgiving (specifically the words making and convinced). In other words: the verbs making and convinced are connected to I give thanks. So those verbs answer two questions: (1) in what manner does Paul thank God? And (2) why does Paul thank God?

(1) In what manner does Paul give thanks to God?

a. Paul gives thanks to God by making his prayers with joyi.e. praying joyfully is the

manner by which he prays.

b. Now, why does Paul make his prayers with joy?

c. It is because of their participation/involvement (Grk koinnia) in the gospel from the first day until now. In other words: Paul prays with joy because of the Philippians past and ongoing (until the present day) involvement in his gospel ministry.

Notice the words every always every and all Paul is emphatically saying, Every time I think about all of you I cannot help but thank God.

Do not over think joy here; it refers to the experience of gladness (BDAG, 1077.1).

(2) Why does Paul thank God?

a. Paul thanks God because of his conviction that the God who began a good work in the Philippians will finish it until the day of Christ Jesus.

We may need helpit seems pretty unanimous that the good work that Paul is referring to and which God began refers to the Philippians salvation. I think it is right to connect this with the wider context; their salvation which God began and God sustains was being demonstrated in their participation and involvement in the gospel and ministry of the gospel.

God starts and sustains your salvation.

Notice how so quickly Paul reminds us of the future-the day of Christ Jesus (v. 6, until the day of Christ Jesus).

b. Continuing on (this is the function of kathws this word is often used to introduce a

further idea in the flow of thought). Paul can confidently hold this opinion of all the Philippians because he held them in his heart (or they held him in theirs).

c. Another reason he can confidently hold this opinion of all the Philippians was because they became participants with Paul of grace. Paul often used the word grace for his

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apostolic ministry (Rom 1:5; cf. 12:3, 15:15; 1 Cor 3:10; Gal 2:9). This participation in Pauls apostolic ministry happened while Paul was free and locked up. In other words: You have supported me not only during those times when I have been able to set forth openly the defense that confirms the gospel, but even during this period of confinement (Silva, p. 48).

d. The explanation for Pauls opinion of the Philippians is that he longs for the Philippians with the affections (intestines) of Christ.

How the Prayer is Joined to the Thanksgiving

Paul in vv. 38 told us that he prayed for the Philippians, now Paul will tell us what he prayed for the Philippians in vv. 911. Structure of the Prayer

1. The content of Pauls prayer is that the Philippians love would abound more and more in knowledge (=recognition of the will of God that is effective in the conduct of one who knows God, EDNT 2:25 from Hansen 59 fn. 83) and all discernment (=moral insight BDAG, 29).

Love for God or believers? It is probably ambiguous on purposei.e. it refers to both.

The context/environment for the Philippians love is moral knowledge and insight (Hansen, p. 58).

2. When love grows in the context of moral discernment, it enables believers to approve

(determine/examine/test) the things that really matter (BDAG 239, 4). In other words: the purpose for love increasing in an environment of moral discernment is so that believers could determine what really matters.

3. Learning to approve of what really matters results in, or the purpose for approving what really matters, is so that believers on the day of Christ can be sincere (without hidden motives or pretense) and blameless (without fault because they do not give off offense).

4. having been filled with the fruit of righteousness which comes through Jesus Christ to the glory and praise of God. This is most likely referring to ethical righteousness or right-living (not forensic righteousness) that comes through Christ. In other words: Christ is the one who produces the right-living that will give glory and praise to God.

What the Prayer Means Ethically

Perhaps we could paraphrase this whole prayer like this: I pray that your love for God and one another would keep growing, but in the context of moral discernment, so that you can

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figure out what really matters in life. This will result in your complete purity at Christs return. And so, your good conduct that is informed by your loving-discernment and made possible through Jesus Christ will bring the Father glory and praise.

Text 1:1218a

12 Now I want you to know, brothers, that my circumstances have happened instead for the progress of the gospel, 13 so that my imprisonment in Christ has become known in the whole praetorium and to all the rest, 14 and most of the brothers, trusting in the Lord because of my imprisonment, dare even more to speak the word without fear. 15 Some even because of envy and strife preach Christ, but some also because of good will. 16 The latter do so from love, knowing that I am appointed for the defense of the gospel. 17 The former proclaim Christ from selfish ambition, not sincerely, thinking to raise up affliction in my imprisonment. 18 What is the result? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in this I rejoice. Summary and Purpose of this Section

Paul had said in the previous section that the Philippians were involved in gospel ministry (1:5) and had become partners in Pauls apostolic ministry (1:7). The reason this section exists is for Paul to explain that the gospel was not hindered by his imprisonment contrary to what some might have believed (v. 12). He provided two proofs for his claims of the gospels advance (vv. 1314). He also addressed the different motives which preachers proclaim the message of Christ (vv. 1517). Pauls only concern is that Christ is preached even if some preach with the intention of hurting him (v. 18).

The Two Ways Pauls Imprisonment Advanced the Gospel

1. The first proof of the gospels advance: My imprisonment in Christ has become known in the

whole praetorium and to all the rest in v. 13. Both the elite bodyguards and the high-ranking Roman officials employed by Caesar (wherever Paul is) came to realize that Paul was in chains as a result of his identification with Christ (Hansen, p. 68).

Hansen puts it this way (p. 68): Imagine a guard coming on duty to watch Paul. He has no idea who Paul is. So he asks Paul the most common question directed at prisoners, Why are you in chains? Pauls answer is Christ-centered: I am in chains because I belong to Christ. I serve Christ. Jesus Christ in humility and in obedience to Gods will died for our sins on a Roman cross under Roman power. Jesus Christ is now the risen and exalted Lord above all powers. Christ called me to proclaim the good news about him among the nations. Christ is the Savior of all who trust him. One day everyone will recognize and worship Christ as the Lord of all. And then Hansen adds, The guard would conclude that Paul is in chains because he is in Christ.

What is the gospel? The gospel is chiefly the good news that Jesus, Gods Son, has died for our sins and was raised from the dead, which was prophesied about in the Old Testament and which was verified by eyewitness (1 Cor 15, first verses). Through this event God (1)

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graciously accepts sinners by declaring them righteous on the basis of faith in his Son and not on the basis of their works; (2) rights human injustice toward humans by the power of the Holy Spiriti.e. within his community and by the witness of his community; (3) keeps his promises to Israel found in the Old Testamente.g. Messiah, Spirit, and Kingdoms coming; and (4) rights the whole of the fallen created order by liberating it from its bondage to sin, death, and the powers of darkness.

2. The second proof of the gospels advance: and most of the brothers, trusting in the Lord because of my imprisonment, dare even more to speak the word without fear in v. 14. The chains that bound Paul liberated others to speak the word of God fearlessly (Hansen, p. 69). Put differently: Pauls boldness that landed him in prison and continuing boldness in prison, emboldened a majority of the brothers and sisters to proclaim the gospel in the face of external opposition.

Two Types of Preachers of the Gospel There is a chiasm in Pauls talk about preachers: A 15 Some even because of envy and strife preach Christ,

B but some also because of good will.

B' 16 The latter do so from love

A' 17 The former proclaim Christ from selfish ambition

1. The first type of preacher operated from false motives and their goal was to cause trouble for

Paul. But it is uncertain exactly what kind of trouble they intended or what exactly Paul meant. But it is clear that they failed (they supposebut what does it matter?).

2. The other type of preacher was the one who operated from good and loving motives knowing that Paul was divinely appointed for the purpose of defending the gospel at his forthcoming trial (Hansen, p. 73). Motivated by their knowledge of Pauls faithful defense of the gospel, they sought to express their love for Paul by their faithful proclamation of Christ (Hansen, p. 73).

Pauls Indifference and Focus upon Christ

Pauls indifference: 18 What is the result? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in this I rejoice. David Chapman draws an application from Paul indifference: Even if others personally injure us in the process, we should rejoice that Christ is being exalted.

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Text 1:18b26 But also I will rejoice, 19 for I know that this will turn out to me for deliverance through your

prayer and the support of the Spirit of Jesus Christ, 20 according to my eager expectation and hope, that I will be put to shame in nothing, but with all boldness, even now as always Christ will be exalted in my body, whether through life or through death. 21 For to me to live is Christ and to die is gain. 22 But if it is to live in the flesh, this is fruitful work for me, and which I will prefer I do not know. 23 But I am hard pressed between the two options, having the desire to depart and to be with Christ, for this is very much better.

24 But to stay on in the flesh is more necessary for your sake. 25 And because I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in the faith, 26 so that what you can be proud of may increase in Christ Jesus because of me through my return again to you. (Lexham English Bible) Summary

This paragraph presents us with a difficult interpretive problem in v. 19. It is difficult in the sense that it may challenge our view of eternal salvation and our view of the tools God uses in order to bring his saints to eternity (vv. 18b20). This paragraph challenges us in another way as wellnamely, Pauls attitude toward death confronts our own. Pauls preference of death is not a choice for suicide nor is it a morbid coping mechanism to get him through his hardship; rather, Pauls preference reveals what he ultimately desiresJesus Christ! To live is to live for Jesus and to die is to be in intimate fellowship with Jesus (vv. 2125). Which would you prefer?

The Interpretive Problem in Philippians 1:19 for I know that this will turn out to me for deliverance.

The Complexity of the Problem

Lets begin by examining some of the interpretive difficulties in this verse.

The Word This Paul says this (touto) will turn out to me for deliverance. The first question concerns the antecedent for the word this. In other words we must ask, What in the previous context does this refer to? This likely refers to Pauls circumstances as a prisoner in Christ (Phil 1:12ff) including the brothers and sisters who are preaching Christ from impure motives supposing to cause trouble for the apostle (Phil 1:1517).

The Word Salvation As English readers we read the word deliverance and think nothing of it supposing Paul is concerned with his rescue from prison. But the word deliverance is the Greek word that is often translated salvation (stria). This word has two senses within the New Testament (BDAG 9856. 12): (1) deliverance or preservation from impending death, or (2) salvation with a focus on more theological and transcendent aspects (e.g. salvation from divine wrath in 1 Thessalonians 5:9).

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Salvation means Paul was either concerned with his deliverance from prison and the possibility of death, or his final eschatological salvation.

The Echo of Job 13:16

Pauls echo of Job 13:16 is also hidden to us English readers.

13 Let me have silence, and I will speak, and let come on me what may.

14 Why should I take my flesh in my teeth and put my life in my hand?

15 Though he slay me, I will hope in him; yet I will argue my ways to his face.

16 This will be my salvation, that the godless shall not come before him.

17 Keep listening to my words, and let my declaration be in your ears.

18 Behold, I have prepared my case; I know that I shall be in the right. (ESV, vindicated)

While I know you may not know Greek, I am confident your eyes can see the similarities between the Greek of Job 13:16 and Philippians 1:19. Job 13:16 Phil 1:19 The language is exact! Not to mention Pauls opening words for I know that (oida gar hoti) are found in the SeptuagintGreek version of the Hebrew OTonly in Job (9:28; 19:25; 30:23). Before we go too far down the path of interpreting Paul in light of Job, Jeffrey T. Reed wisely warns us there is the possibility that this expression represents a Jewish idiom, rather than a conscious use of Scripture; thus appeal to the quotes original context for understanding Paul may be misleading (Jeffrey T. Reed, A Discourse Analysis of Philippians 1997: p. 213 fn. 222).

Where Do We Go from Here? Sometimes interpretive challenges seem so troublesome we may be tempted to give up. But I

want to show you how I work through a complex problem.

I Start with What I Know From our brief discussion above, we surfaced a few helpful things: (1) This most likely refers to Pauls adverse circumstances (his imprisonment and bad motive preachers). (2) The wider context of Job 13:16 (the events of Jobs life) should probably not determine the conclusion we reachwe do not know if the apostle saw himself as a Job-like figure or if the Philippians would even pick up Pauls

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use of the book of Job. And (3) salvation in the NT carried two senses: deliverance from death or transcendent salvation.

I Read the Text Again In Its Context Paul says that he desires Christ to be magnified whether through life or through death in v.

20. Put differently: the salvation Paul has in mind is irrespective of the outcome of his trial (see Silva p. 70). Boldness or courage in v. 20 is characteristically used by Paul with reference to the bold proclamation of the gospel (Silva, 71; cf. 2 Cor 3:12; Eph 6:19). Verse 20 pulls us in two directionson the one hand, Paul is unconcerned with death, but on the other hand, Paul wants to boldly magnify Christ while he yet lives.

I Consult Other Relevant Passages

Salvation in the rest of Pauls letters never refers to deliverance from death or trials, but always refers to the more theological and transcendental meaning (cf. Rom 1:16; 10:1, 10; 11:11; 13:11; 2 Cor 1:6; 6:2; 7:10; Eph 1:13; Phil 1:28; 2:12; 1 Thess 5:8f; 2 Thess 2:13; 2 Tim 2:10; 3:15). But this could be the one place where it does mean rescue from death.

I Consult Scholarly Works

I have a host of commentaries I engage. With this interpretive problem there is an even dividescholars side with release from prison (Witherington, Chapman) and Pauls ultimate salvation (OBrien, Silva, Fee). In my opinion, few commentators make an adequate defense of their stance on this particular interpretive problem; I see more assertion than explanation.

I Question What I Know With this example, I am left without an intellectually satisfying solution if I accept as gospel my assumptions or the conclusions of the scholars. The method we were employing from first to last suggested that if we know the meaning of every word we will know exactly what Paul meant but that did not lead to a firm conclusion.

I Make an Educated Guess My best guess is that Paul is using a Hebrew idiom (=saying or expression) when he says: this will turn out to me for salvation. The general meaning of the expression originates within the book of Job (13:1318) but was not confined to the man Jobs circumstances. The general meaning may be something like: Ill be vindicated. Within the wider context of the paragraph this idea seems to fit well. Pauls vindication does not depend on the outcome of his trial. And if Paul is vindicated in life or death, then Christ is glorified and Paul is not put to shame. But how does Pauls vindication correspond to the prayers of the Philippians and the supply of the Spirit? I believe that Paul saw his civil trials as more than a legal defense of himself. They were spiritual trials and chances to witness to Christ and to defend the gospel message before civil authorities (cf. Acts 23:11; Phil 1:7, 16). The prayers of the Philippians and the supply that is the Spirit thus enable Paul to be an immaculate witness to Christ by his behavior under life-threatening circumstances and by sound speech before civil authorities; and all this results in his vindication before civil authorities and possibly before God (cp. Gal 6:1920).

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Two Tools of Perseverance

Gods tools or instruments of perseverance are the prayers of the Philippians and the supply that is (genitive of apposition) the Spirit of Christ Jesus. These are the closely connected (one definite article) tools that bring saints through their hardship. Silva writes (p. 72): It is indeed a sobering thought that our spiritual relationship with God is not a purely individualistic concern; we are dependent on the Spirits power in answer to the intercessory prayers of Gods people.

Two Possible Outcomes

Paul can either be acquitted of all his civil charges or he can end up dying. But for Paul life is for serving Christ and death is intimate fellowship with Christ. His words as we close:

21 For to me to live is Christ and to die is gain. 22 But if it is to live in the flesh, this is fruitful work for me, and which I will prefer I do not know. 23 But I am hard pressed

between the two options, having the desire to depart and to be with Christ, for this is very much better.

24 But to stay on in the flesh is more necessary for your sake. 25 And because I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in the faith, 26 so that what you can be proud of may increase in Christ Jesus because of me through my return again to you. (Lexham English Bible)

Benediction:

And may these words of the apostle be massaged deep into our souls by the power of the Spirit for the glory of the Father, in Christs name we pray. Amen.

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My Notes and Outline for 1:272:11 Outline of Tonight:

wrap up our discussion on 1:18a26

exposit 1:2730

review chapter 1

exposit 2:111

Looking Ahead:

Deal with historical, poetical, theological and ethical matters of 2:611

Next section of the exposition 2:1930 PRAYER

Father, we pray that we might understand your word, be sensitive to your Spirit, be ignorant of falsehood, error and heresy, and may this all result in our worship of you

through our comprehension of your Son. I ask that you would do what I cannot: stimulate faith, love for your Son, and

may the Spirit take your word and my words about yours and meet all the desires that these students have.

May I become better and better at communicating with these my brothers and sisters in and out of this room.

In Christs name, Amen

27 Only lead your lives in a manner worthy of the gospel of Christ, so that whether I come and see you or am absent I hear your circumstances, that you are standing firm in one spirit, with one soul contending side by side for the faith of the gospel, 28 and not letting yourselves be intimidated in anything by your opponents, which is a sign of destruction to them, but of your salvation, and this from God, 29 because to you has been graciously granted on behalf of Christ not only to believe in him, but also to suffer on behalf of him, 30 having the same struggle which you saw in me and now hear about in me.

Summary: The scene has shifted; we have moved from Pauls circumstances (v. 12) to the circumstances

of the Philippians (v. 27)from the jail cell to the Roman colony this congregation sits in. We now approach another purpose for why Paul wrote to the Philippians: Paul wrote to exhort and encourage the Philippians to joy and unity despite internal strife and external pressure (1:2730; 2:24, 16, 18; 3:1; 4:12, 4). In this paragraph note the number of terms that suggest the presence of conflict and opposition in the Christian life (specifically, the Philippians life): stand firm in v. 27; striving

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together side by side in v. 27; not being intimidated in v. 28; those who oppose you in v. 28; to suffer in v. 29; and same struggle in v. 30. We could break down the paragraph like this: (on the board)

Exhortation: Live as citizens (this imperative is the main verb for this one long sentence) Why Live as Citizens? So that Paul can hear about their circumstances in his absence.

What specifically about their circumstances does Paul want to hear? That they are standing strong in the one Spirit.

How will they do this? (1) By contending as one person for the faith produced by gospel, or the faith that is the gospel.

(2) By not being intimidated by their opponents.

What significance do these two things have? By being united in the face of opposition it indicates the destruction of the Philippians opponents and the Philippians salvation.

The theological explanation that undergirds their standing firmly united in the face of opposition: God has graciously granted the Philippians faith and suffering for Christ (they are experiencing what Paul is experiencing).

v. 27 Only lead your lives in a manner worthy of the gospel of Christ,

There are a number of important details to highlight: As is the case in English, the word only (BDAG, p. 659.2.a) is placed at the front of the Greek sentence. It is in an emphatic position. We might want to render it, Only, at all costs. In light of the possibility that Paul may visit them again or might die, he takes this moment to instruct the Philippians in their ethical and spiritual progress. The verb we translate lead your lives is the main verb of this whole paragrapheverything else speaks to it. The present tense denotes customary actionkeep on leading your life. In our translation lead your lives may actually be a more technical term. In an article by Raymond Brewer in the Journal of Biblical Literature called The Meaning of Politeuesthe in Philippians 1:27, he nuances the word as follows in his conclusion: Continue to discharge your obligations as citizens and residents It is a word that is political to its core. Why is this significant? Consult the timeline! Augustus declared Philippi a Roman colony in 31BCE.

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Snippet of the timeline 42 BCE

Octavian and Mark Antony defeat Cassius and Brutus at the Battle of Philippi, Roman soldiers are settled there.

31 BCE

Octavian defeats Mark Antony in the battle of Actium and settles more Roman soldiers in Philippi; and Philippi is named a Roman colony (its citizens are free from taxation, can buy and sell property, and are protected by and under Roman law).

Thus Paul speaks most likely to Roman citizens here (some may not be citizens but would certainly know about Roman citizenship). He says, Fulfill your duties. Later in the letter he says that the Philippians and all Chri