1)     The Babylonian conquest of Judah and exile.

a)     King Nebuchadnezzar overran Judea and captured Jerusalem in 605 BC and 597 BC.

i)       In both cases the ruling classes of the people were sent into exile (2 Kings 24:10-16).

ii)    Daniel was taken into captivity in the first conquest (Dan. 1:1ff)

b)     At this point, Israel was deprived of independence and essentially became a tributary kingdom.

c)     Zedekiah was appointed to govern as a puppet ruler of Babylon (2 Kings 24:10-17).

d)     Eventually he allied himself with Egypt and rebelled against Babylon (2 Chron. 36:13).

e)     Nebuchadnezzar responded by besieging Jerusalem.

f)      The walls were finally reached in 586 BC and the city was plundered, leveled, and the remaining population was deported to Babylon (2 Chron. 36:14ff, Jer. 39:1-10).

g)     The Babylonian exile lasted 70 years (Jer. 29:10).

h)     It was during this captivity, without a functioning priesthood and temple worship that the Jews developed “synagogue” worship.

i)       The study of Scripture and prayer took place in organized gatherings.

ii)    Indeed the term “synagogue” is of Greek origin and means a “gathering of individuals or a gathering place” (“sunagoge”).

iii)  Following the Babylonian exile synagogue worship became an institution throughout the world even to this day (cf. Acts 15:21, 18:4).

2)     The Persian period.[1]

a)     The rise of the Persians followed the collapse of the Assyrian and Babylonian Empires in 612 BC and 539 BC respectively.

b)     The Persian Empire was formed in 550 BC and fell to Alexander the Great (Alexander III) in 330 BC.

c)     Notable Persian rulers:

i)       Cyrus II (the Great), r. 559-530 BC.

ii)    Darius I (the Great, Hystaspes), r. 521-486 BC.

iii)  Xerxes I /Ahasuerus, r. 486-465 BC (Est. 1:1-2, 2:16).

iv)  Artaxerxes I, r. 465-424 BC.

d)     During this period the Jews that had been taken into captivity by the Babylonians were allowed to return to the land by the decree of Cyrus the Great (~539 BC, Ezra 1:1-8 cf. Isa. 44:28).

e)     The restoration of Jerusalem and the Second Temple was completed during this period (Ezra 5:1ff, Neh. 2:1ff, 4:17, 6:15).

3)     The Hellenistic period.[2]

a)     In the latter years of the Persian Empire, Greek power was on the rise.

b)     Philip of Macedon created the Hellenic League which was an association of Greek states that unified to oppose the Persians.

c)     In 336 BC Philip was murdered and the mantle of leadership fell on his young son Alexander.

d)     Alexander of Macedon is otherwise referred to as Alexander the Great.

i)       Although he was young, Alexander was a brilliant battlefield general.

ii)    One of his primary goals was to defeat the Persians.

iii)  He was able to win decisive battles at Granicus, 334 BC, Issus, 333 BC, and Gaugamela (Arbela), 331 BC over the Persian king, Darius III.

iv)  His brutal sacking of Persepolis in 330 BC marked the end of the Persian dominance.

e)     Apart from his military exploits, Alexander was a zealous proponent of Hellenism (based on ~Ella,j, Hellas: Greece).

i)       Although a Macedonian by birth, culturally he was Greek, educated by the philosopher Aristotle.

ii)    Alexander was thoroughly convinced of the superiority of Greek culture and language.

iii)  To this end he sought to Hellenize the peoples he conquered.

iv)  The spread of Greek culture and language was to have a major impact on the Jews.

f)      Alexander’s rule was cut short when he died in Babylon in 323 BC at the age of 33.

g)     He left no heir or clear successor.

h)     Consequently, his death sparked a struggle for power among his generals.

i)       By 315 BC four generals emerged:

i)       Antigonus, who occupied a territory from the Mediterranean to central Asia.

ii)    Cassander, who ruled Macedonia.

iii)  Lysimachus, who ruled Thrace.

iv)  Ptolemy I (Lagus), who ruled Southern Syria and Egypt.

j)       Ptolemy I along with his leading general, Seleucus was to play a massive role in the subsequent history of Judea.

k)     In time Seleucus gained power independent of Ptolemy and succeeded in conquering Babylonia in 311 BC, marking the rise of the Seleucid dynasty.

l)       Absent Ptolemy and his army, the forces of Cassander, Lysimichus, and Seleucus defeated Antigonus in 301 BC at the battle of Ipsus.

m)   It was decided by the victors, that Syria, which included Judea would be given to Seleucus since Ptolemy didn’t play an active role in the battle.

n)     However, unbeknownst to his peers while they had been battling Antigonus, Ptolemy had taken possession of this region.

o)     This set the stage for future hostilities between the Ptolemaic and Seleucid dynasties.[3]

p)     The Ptolemies and the Jews (~315-198 BC).

i)       The Ptolemies were masters of Egypt and maintained control of Judea until 198 BC.

ii)    The Egyptians eventually accepted the Ptolemies as the successors of the pharaohs.

iii)  The documentation of Jewish life under the Ptolemies in ancient sources is quite limited.

iv)  For the most part, the Jews enjoyed a measure of freedom to live in accord with their religious and cultural customs.

v)     A large number of Jews settled in the city of Alexandria, a renowned center of learning.

vi)  Under the aegis of Ptolemy II Philadelphus of Egypt, the Jews translated the Pentateuch or Torah from Hebrew to Greek in ~250 BC.

vii)            The remainder of the OT was translated into Greek over subsequent centuries.

viii)         The entire collection became known as the Septuagint which means “70” (also referred to by the Roman numerals LXX).

ix)  In Judea under Ptolemaic rule, the effects of Hellenism continued to influence various segments of Jewish society.

q)     The Seleucids and the Jews (~198-166 BC).

i)       The Seleucid king Antiochus III (the Great) finally wrested control of Judea and all of Syria away from Ptolemies in 198 BC.[4]

ii)    The Seleucid rule in contrast with the Ptolemies was far less tolerant of the Jews.

iii)  They sought to force the Jews to accept Hellenism.

iv)  This was especially evident during the rule of Antiochus IV.

v)     He turned the position of high priest into a political office.

vi)  A segment of the Jewish population readily accepted Hellenistic manners and customs.

vii)            Opposing the Jewish Hellenists were the Hasidim (“the pious”).

viii)         These attempted to defend orthodox Jewish customs and institutions.

ix)   During the reign of Antiochus IV the God of Israel was identified as the pagan god, Jupiter.

x)     Pagan rites were performed in the temple.

xi)  Jews were compelled to eat the flesh of pigs.

xii)            Under the penalty of death, the Jews were not allowed to practice circumcision, observe the Sabbath, or partake of any feasts.

xiii)         Rather than accept these abhorrent standards, many Jews chose death or fled into the wilderness.

xiv)          The worship of the Greek god, Bacchus was compulsory.

xv) In an act that enraged the Jews, Antiochus erected a statue of Zeus in the temple.

xvi)          A priest named Mattathias defied the Seleucid edicts and began a revolt.

r)      The Maccabees (~166-135 BC).[5]

i)       Mattathias and his five sons: John, Simon, Judas, Eleazar, and Jonathan fled to the hills to avoid reprisals.

ii)    In the early phase of the revolt, they engaged in guerilla warfare against the Seleucids and Hellenistic Jews.

iii)  Judas took over and became the military leader following his father’s death.

iv)  He became known as “Maccabeus” (“the Hammer”).

v)     Judas and his forces took control of Jerusalem including the temple area and sacrifice was renewed in 164 BC.

vi)  Although Jerusalem had been taken the struggle against the Seleucids continued for many years.

vii)            Jonathan took the mantle of leadership following the death of his brother, Judas.

viii)         Known more for his political acumen rather than military prowess, he later became high priest and governor.

ix)  The Maccabean era ended with death of Simon, Jonathan’s brother and successor.

x)     Simon was officially recognized as leader and high priest.

xi)  His official recognition established the hereditary high priesthood in the family of the Maccabees.

xii)            This new ruling priesthood is referred to as the Hasmonean dynasty.

s)      The Hasmoneans (~134-63 BC).

i)       The Seleucids allowed the Hasmonean rulers a degree of autonomous rule beginning with a ruler named Hyrcanus.

ii)    Subsequent rulers added territory to the kingdom through military conquest.

iii)  The boundaries of the Hasmonean kingdom equaled those of David and Solomon.[6]

iv)  Samaria in the north and Idumea in the south were incorporated into the kingdom.

v)     The Idumeans were forced to convert to Judaism and be circumcised.

vi)  After the Seleucids officially recognized the Hasmoneans, the Hellenistic party was discredited and the Hasidim were vindicated.

vii)            Nevertheless the Hellenistic ideals continued to be perpetuated through the party of the Sadducees while the conservative ideals of the Hasidim were perpetuated through the party of the Pharisees.

viii)         These two parties were often bitter theological and political rivals.

ix)  A major rift developed between the two parties which resulted in open civil war.

x)     In the midst of the civil war enter the Romans.

t)       The Romans (~63+).

i)       Legend declares that Romulus and Remas founded the city of Rome in ~753 BC.[7]

ii)    Over the centuries Rome had steadily become a major world power with an appetite for conquest especially in the Near East.

iii)  Hearing of the chaos in Judea, the Roman leader Pompey intervened to “arbitrate” the differences.

iv)  Pompey backed Hyrcanus II and defeated his rival, Aristobulus II.

v)     Following Pompey’s victory, Judea became part of the Roman province of Syria.

vi)  This effectively ended the Hasmonean dynasty.

vii)            An Idumean named Herod, also known as Herod the Great, was given the title, “Procurator of Judea.”

viii)         He is credited with many ambitious building projects such as the construction of Masada, and rebuilding the temple in Jerusalem.

ix)  However he is also infamously known as the one who tried to kill Jesus by having all male children executed who were two years old and under (Matt. 2:16).

u)     It was against this chaotic backdrop of Roman oppression and sectarian in-fighting that Jesus Christ was born.

4)     Overview of primary Jewish religious sects and political groups present in Judea during the life of Christ.

a)     Pharisees:

i)       The term “Pharisee” means “separated ones.”

ii)    They were the largest and most influential sect in NT times.[8]

iii)  The Pharisees were in part the ideological descendants of the Hasidim (i.e. strict orthodox Judaism, cf. Acts 26:5 also Acts 22:3).

iv)  Their theology was founded upon the OT canon and oral tradition from Jewish sages (i.e. the “hakamim” cf. Mark 7:5).

v)     The Pharisees employed an allegorical method of interpretation with great value given to the oral tradition.

vi)  They believed in the existence of angels, spirits, the immortality of the soul, and the resurrection of the body.[9]

vii)            Furthermore, they placed great emphasis on Sabbath observance, ritual prayer, fasting, and the meticulous tithing of their property (Matt. 12:1-2, 23:23, Luke 11:42).[10]

viii)         Two influential Pharisaic teachers and their ideologies:

(1)  Hillel: moderate, showed regard to the poor, and was more willing to accept Roman rule.

(2)  Shammai: strict in his interpretation, and a bitter opponent of the Romans.

ix)  They sought proselytes to their religion (Matt. 23:15).

x)     The Pharisees established the framework for modern orthodox Judaism.

xi)  Two notable converts to Christianity: Paul and Nicodemus (John 3:1ff, 19:39, Phil. 3:5)

b)     The Scribes:

i)       Technically the scribes did not compose a sect.

ii)    They were specialists and copyists of the Law of Moses.

iii)  Scribes were associated with the elders, chief priests, and Pharisees (Matt. 16:21, 20:18, 27:41, Mark 2:16, Luke 5:21, 15:2).

c)     The Sadducees:

i)       According to tradition they derived their name from the sons of Zadok, who was High Priest during the reigns of David and Solomon (1 Kings 2:35, Ezek. 44:15, 48:11).

ii)    Although less numerous than the Pharisees, they possessed political power.

iii)  This sect was in part an off-shoot of the Jewish Hellenists.

iv)  They were the party of the high priesthood and the Jerusalem upper class.

v)     The Sadducees were also political opportunists that were ever ready to ally themselves with the dominant power in order to maintain their prestige and influence.

vi)  Theologically they were at odds with the Pharisees:

(1)  Limited canon to the Torah, which they considered to have higher authority than the other portions of the OT canon.[11]

(2)  Strictly literal interpretation of the Torah.

(3)  The oral tradition so readily accepted by the Pharisees was rejected.

(4)  They denied the existence of angels, spirits, and the concept of a bodily resurrection (Matt. 22:23, Luke 20:27, Acts 23:8).

vii)            None but the members of the High Priestly and upper class families of Jerusalem could be Sadducees.[12]

viii)         The sect of the Sadducees ceased to exist following the destruction of the Temple in 70 AD by Titus.

d)     The Essenes:

i)       Practiced strict asceticism and Sabbath observance.

ii)    Generally abstained from marriage and filled their ranks by adoption and converts.[13]

iii)  Many withdrew from society and established monastic communities (e.g. Qumran).

e)     The Zealots:

i)       Extreme nationalists.

ii)    Advocated violence in order to obtain liberation from Rome.

iii)  Simon, one of Christ’s disciples was formerly a “Zealot” (Luke 6:15, Acts 1:13).

iv)  Their agitation and defiance of Rome was major contributing factor in the destruction of Jerusalem.

f)      The Herodians:

i)       A Jewish sect that sympathized with the Herodian rulers.

ii)    Apart from this little is known about this group.

iii)  Whatever their political or religious aspirations, they clearly considered Christ to be a threat (Matt. 22:16, Mark 3:6, 12:13).

5)     The authorship of Luke.

a)     The unique relation of the Gospel of Luke to Acts makes the issue of authorship of Luke distinct in comparison to the authorship of the other Gospels.[14]

i)       Both Luke and Acts are addressed to an individual named Theophilus (Luke 1:3, Acts 1:1).

ii)    Acts refers to a previous body of work, presumably the Gospel of Luke (Acts 1:1).

iii)  Certain stylistic and grammatical characteristics occur in both books which point to a single author.

iv)  Luke and Acts possess a number of thematic similarities.

v)     Further these themes are more fully developed in Luke and receive a distinctive emphasis.

vi)  This is not a characteristic that is found elsewhere in the NT.

b)     The author of Luke was not an eye witness to the incarnation.

c)     However he was well qualified to investigate and report the facts concerning the life of Christ.

d)     In connection to Acts, the author associates himself with the Paul in many “we” passages (1^st person pl., Acts 16:10-17, 20:5-15, 21:1-18, 27:1-28:16).

e)     Although these passages don’t provide conclusive proof that Luke was the author of the third Gospel, it is in accord with other supplementary information.

f)      Paul indicates Luke was a companion during various points of his missionary journeys (Col. 4:14, Philemon 1:24, 2 Tim. 4:11).

g)     Extra-biblical sources that corroborate a Lucan authorship:

i)       Papyrus 75 (Papyrus Bodmer, ~200 AD): the oldest manuscript of the Gospel in which appears the attribution “the Gospel of Luke.”

ii)    Muratorian Canon (70-180 AD): attributes the third gospel to Luke. Also identifies Luke as a physician, as one who had not personally seen Christ, and as a companion of the apostle Paul.

iii)   Anti-Marcionite Prologues (2^nd century): the heretic Marcion acknowledged Luke as the author.

iv)  The writings of Iraneaus (2^nd century), Clement of Alexandria, Origen, and Tertullian (3^rd century) affirm Luke as the author.

h)     Considering this support and that there exist no decisive arguments against his authorship, Luke must be considered the author of the third gospel.

6)     Who was Luke?

a)     His writing indicates he was well educated and possessed excellent command of Greek (e.g. prologue, cf. Acts 28:2 “natives”- “barbaros,” barbarians, though not in the sense of uncivilized brutes, but as non-Greek speakers).

b)     Based on his linguistic style, we may infer that Luke was a Gentile although not necessarily Greek (cf. Col. 4:10-14 also Acts 1:19).

c)     Paul indicates he was a physician; a point that is reflected in his writing (Colossians 4:14 “Luke, the beloved physician, sends you his greetings…”; “physician”- “iatros,” one who undertakes the cure for various physical ailments, cf. Luke 8:43).

d)     He was a meticulous observer that engaged in careful historical research (Luke 1:3).

e)     As the author of this gospel and Acts, Luke wrote more Scripture than any other NT author.

f)      He was not an apostle, but nevertheless played an important part in the establishment of the early church.

7)     Method of composition.

a)     In order to compile this book, Luke sought out eyewitnesses and other primary sources.

b)     Some interpreters are of the opinion that Luke utilized the gospels of Matthew and Mark, especially the latter, as sources.

c)     Additionally, Luke is thought to have used other sources that contained sayings of Jesus. These sayings are referred to as “Q” for short (“Q” from the German term Quelle meaning “source”).[15]

d)     However the validation of this view is problematic.

e)     Although there are parallel passages in Matthew and Mark, Luke’s account differs at times because of his theology, literary style, and source material.[16]

f)      What is certain as with the other authors of Scripture is that Luke was inspired by God the Holy Spirit in his writing regardless of his sources (2 Tim. 3:16 cf. 2 Peter 1:20).

8)     Intended readership and purpose.

a)     As the prologue indicates, Luke wrote to an individual named “Theophilus.”

b)     Luke addresses him as “most excellent Theophilus” which is an honorary form of address.

c)     This honorific address, “most excellent” may connote that Theophilus was an official of high social status or it may simply be a polite form of address (cf. Acts 23:26, 24:3, 26:25 also Flavius Josephus in Against Apion).

d)     Besides Theophilus, the intended readership was primarily Gentile believers who were familiar with Judaism and synagogue worship (i.e. “God-fearers”).[17]

e)     Luke sought to write an orderly, comprehensive account of Jesus Christ and His ministry.

f)      It is not simply a narration of historical events concerning Christ; Luke provides assurance to his readers regarding the factual basis for their faith in Christ.

g)     Furthermore, Luke advances several significant theological topics in the gospel (e.g. Christology, prayer, the ministries of God the Holy Spirit).

9)     Time and place of writing

a)     It is unlikely that there was a large passage of time between the composition of the Gospel and Acts.

b)     Luke closes Acts with a reference to Paul’s first Roman imprisonment which ended in 62 AD (Acts 28:19, 30-31).

c)     The Acts narrative progresses to 62 AD, therefore the Gospel was written earlier than this date.

d)     Some have proposed a date after 70 AD following the destruction of Jerusalem.

e)     The destruction of Jerusalem is predicted in the Gospel, but its actual fulfillment is not recorded (Luke 19:41-44, 21:20-24).[18]

f)      As a historian Luke certainly would have recorded this very important event if it had transpired before writing the Gospel or Acts.

g)     Further, if he cites the fulfillment of the prophecies of Agabus as well as Paul’s imprisonment, we may certainly infer he would have recorded the destruction of Jerusalem and the Temple (Acts 11:28, 21:8-11, 28:16-17).

h)     This makes a post 70 AD date untenable.

i)       Although we cannot pin down an exact date, in consideration of the preceding points an early 60’s AD date is preferable for the writing of the Gospel.

j)       The place of composition cannot be identified with certainty.[19]

10) Some prominent themes in Luke:

a)     Focus is placed on the true humanity and saving work of Jesus Christ (Luke 3:38- genealogy traced back to Adam the first man, 19:1-10).

b)     The ministries of God the Holy Spirit (Luke 1:15, 35, 41, 2:25-35, 4:1, 18, 11:13, 24:49).

c)     The significant role of prayer in the Christian life (Luke 3:21, 6:12, 9:29, 11:1-13, 18:1-8, 22:31-32, 23:34).

d)     The graciousness and effectiveness of Christ’s teaching and the word of God (Luke 4:22, 32, 36, 8:4-15).[20]

e)     Detailed infancy narratives and the childhood of Jesus (Luke 1:5-2:52).

11) General outline of the Gospel of Luke.[21]

a)     Prologue (1:1-4).

b)     Birth and Childhood Narratives (1:5-2:52).

c)     Preparation for Christ’s Ministry (3:1-4:13).

d)     The Galilean Ministry (4:14-9:50).

e)     Teaching and Travels Toward Jerusalem (9:51-19:44).

f)      Teaching in the Temple Area (19:45-21:38).

g)     The Passion of Christ (22:1-23:56).

h)     The Resurrection and Ascension (24:1-53).

[2] Ibid., 67-69.

[3] David O’Brien, A Survey of Israel’s History (Grand Rapids: 1986), 353.

[4] Ibid., 354.

[5] Ibid., 357.

[6] Ibid., 365.

[7] Idem, Between the Testaments, 103.

[8] Merrill C. Tenney, New Testament Survey (Grand Rapids: 1961), 110.

[9] Ibid.

[10] Ibid.

[11] Ibid, 111.

[12] Idem, Between the Testaments, 115.

[13] Idem, New Testament Survey, 112.

[14] Walter L. Liefeld, The Expositor’s Bible Commentary, vol. 8, Luke (Grand Rapids: 1984), 798.

[15] Ibid, 804.

[16] Ibid, 805.

[17] Ibid, 802.

[18] John Nolland, Word Biblical Commentary, Luke 1-9:20 (Nashville: Thomas Nelson, 1989), xxxviii.

[19] Ibid, xxxix.

[20] Idem, The Expositor’s Bible Commentary, 815.

[21] Ibid, 818-820.

Analysis of vv. 1-2:

1)     Although rare in Greco-Roman writings, Paul frequently includes his present companions in his initial introductions (cf. 1 Cor. 1:1, Col. 1:1, Philemon 1:1).

2)     Here, Paul includes Timothy in the salutation.

3)     This is not an indication of co-authorship as the text makes it clear that Paul is the sole author.

4)     Why include Timothy?

a)     There is a possibility that Timothy served as a secretary at Paul’s dictation (cf. 2 Thess. 3:17).

b)     Timothy was well-known by these believers and would be dispatched shortly to Philippi (2:19-22).

c)     Although he wasn’t involved with composing the epistle, Timothy would be involved by being present as secretary.

5)     Interestingly Paul doesn’t assert his apostleship as in other letters (2 Cor. 1:1, Gal. 1:1, Eph. 1:1, 1 Tim. 1:1).

6)     Instead, he and Timothy are self-described “bond-servants of Christ Jesus.”

7)     The term “bond-servants” is the common word for “slave.” Translate “slaves.”

8)     In what sense are they slaves?

a)     In Paul’s day, slavery was widespread throughout the Greco-Roman world.

b)     Simply, a slave was owned by, rendered obedience and service to, the master of a household. Essentially a slave belonged to another.

c)     As slaves of Christ, Paul and Timothy were bound to Him as their master.

d)     Their slavery to Christ is demonstrated by their diligent service on His behalf to the believers in Philippi.

9)     The letter is addressed to all the believers in the city of Philippi, here referred to as “all the saints in Christ Jesus.”

10)The term is “saints” is used here and elsewhere to refer to believers (Eph. 5:3, Col. 1:2, 26, Jude 1:3).

11) The adjective “saints” may also be translated “set apart.”  In this sense the Philippian believers were “set apart, dedicated or consecrated to the service of God.” Synonymous with being “set apart” is to be sanctified.

a)     At the point of faith in Christ, the Philippians were positionally set apart to God. By believing in Christ all believers are set apart to God and are considered saints. This is an eternal, unalterable state (1 Cor. 1:2, 30; Col. 1:12-14 cf. Eph 1:13).

b)     Experientially, believers are to be set apart to God. This is an ongoing process not a position or state.

i)       As in every aspect of our Phase 2, believers are commanded to maintain the filling of God the Holy Spirit (Eph 5:18 cf. Gal. 5:22-23).

ii)    Consistent daily intake of sound doctrine in a local church is absolutely critical (Deut.11:18-19, Heb. 10:25 cf. Psa. 138:2).

iii)  Obedience to Divine imperatives will result in being “set apart” experientially. Service is commanded, good works are required. Colossians 3:12-14 “And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; ¹³ bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. ¹⁴ And beyond all these things put on love, which is the perfect bond of unity” (Also, Rom. 6:17-19, 1 Peter 1:15-16).

12)“In Christ Jesus” indicates their privileged position as believers, in Christ.

13)The opening greeting explicitly addresses the overseers and deacons in Philippi (i.e. the leadership of the local churches).

a)     Overseers and deacons are distinct from one another.

b)     “Overseers”: Greek- “episkopos”, overseer, one who has the responsibility of safeguarding or ensuring that something is done in the correct way.

i)       Multiple overseers in Philippi.

ii)    The term typically refers to p-ts (Acts 20:28, 1 Tim. 3:2- distinct from deacons, Titus 1:7).

c)     “Deacons”: Greek- “diakonos,” deacons, one who assists, a servant.

i)       Multiple deacons in multiple churches in Philippi.

ii)    Technically refers to a male believer who holds the office of deacon in the LC. That is, one who has the responsibility to care for and serve believers in a local church (1 Tim 3:8, 12 cf. Acts 6:1ff).

14) Grace and peace to you …” is a common greeting in Paul’s letters (Rom 1:7, 1 Cor 1:3, 2 Cor 1:2, Gal 1:3, Philemon 1:3).

15) The source or supplier of this grace and peace is God the Father and the Lord Jesus Christ.

a)     Our word translated as “grace” is “charis” and indicates favor and goodwill. It refers to the policy of God and the title of His plan.

b)     Furthermore, the plan is comprised of everything God has done to bring fallen and sinful man into a just, perfect, and eternal relationship with Himself (Psa. 84:11, Prov 3:34, John 1:14-17, Eph. 1:5-6, 2:8-9, 2 Tim. 1:9).

c)     “Peace” is “eirene” and is defined as a state of well being and harmony.

i)       There is a peace with God which is also known as reconciliation. This peace is secured through faith in Christ (Col. 2:13-14 cf. Rom.5:1)

ii)    In addition, there is a phase 2 peace which is a result of the filling of God the Holy Spirit and the knowledge of sound doctrine (Gal 5:22, 2 Pet. 1:2)

iii)  Believers who follow the standard of sound doctrine through application will have peace (Gal. 6:16, Phil.4:6-7).

iv)  We are to pursue peace both among ourselves and toward those on the outside (Rom.14:19, 1 Thess. 5:13, Heb 12:14, 2 Tim. 2:22).            

Philippians 1:3-8 I repeatedly thank my God in all my remembrance of you, ⁴ always when offering prayer with joy in my every prayer for you all, ⁵ on the basis of your close partnership in the gospel from the first day until now. ⁶ For I am confident of this very thing, that He who began a good work in you will carry it to completion until the day of Christ Jesus. ⁷ For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. ⁸ For God is my witness, how I long for you all with the affection of Christ Jesus.

Analysis of vv. 3-8:

1)     Following his salutation, Paul begins with his typical expression of thanksgiving.

2)     In order to more accurately reflect the iterative nature of the Greek verb, translate, “I repeatedly thank my God…”.

3)     “My God” indicates a close personal relationship.

4)     We should note that Paul appropriately directs his thanksgiving and prayer to God the Father.

5)     The object of his thanksgiving is the object of his “remembrance,” all the believers in Philippi.

6)     In v. 4 Paul informs the Philippians that he “always” gives thanks for them while praying for them.

7)     That is, when he remembers them in his prayers, he always does so with thanksgiving.

a)     From this epistle and others, it’s clear that Paul had a strong and consistent prayer life.

b)     This certainly is a commendable quality which a discerning believer will emulate in his Christina life.

8)     Paul also points out that his prayer and thanksgiving are on behalf of “you all.”

9)     Additionally, when he prays for these believers, he does so “with joy.”

10) It’s obvious that the Philippians were a source of great joy to the apostle.

a)     In spite of a difficult niche, a Roman prison, Paul was able to maintain an attitude of joy.

b)     He didn’t succumb to his OSN and fall into self-pity or a defeatist attitude (e.g. Why me God?).

c)     Instead he manifested the fruit of the Spirit (Gal. 5:22).

d)     As an apostle of God, Paul knew his ministry continued to function even in a Roman prison (Phil 1:12 cf. Acts 9:15-16).

11) To their credit the Philippians were sound in the faith thereby enabling Paul to keep watch over their souls with joy (Heb. 13:17).

12) Vv. 3-4 focused on the believers in Philippi, but his thanksgiving isn’t finished yet.

13) In v. 5 the apostle mentions the basis for his joy and an additional reason for his thanksgiving.

14) The standard translation, “in view of your participation in the gospel” is better rendered, “on the basis of your close partnership in the gospel.”

a)     The preposition translated “in” doesn’t adequately convey the sense of the Greek.

b)     Here, Paul is giving a reason for his thanksgiving and joy. Hence the revised translation, “on the basis of.”

c)     The term translated “participation” is the Greek word which denotes “a close association involving mutual interests, a close relationship” (koinwni,a, koinonia).

d)     The Philippians didn’t merely “participate” in the gospel. They had developed an enduring, close partnership with Paul over the years in the spread of the gospel.

15) Furthermore this close partnership began when they accepted the gospel and extended to the writing of the letter (i.e. “from the first day until now”).

16) Paul digresses momentarily in v. 6 to remind them of some realities regarding their spiritual life.

17)The apostle asserts his conviction that “He who began a good work in you will perfect it until the day of Christ Jesus.”

a)     Contextually, the subject of “He who began a good work” is God the Father (cf. 2:13).

b)     Rather than “perfect it” translate “carry it to completion.”

c)     Note that God is both the one who began this “good work” and the one who will “carry it to completion.”

d)     It is He who is will accomplish this and not the Philippians.

e)     The good work begun by God was their salvation and its completion indicates the future realization of the full benefits of their salvation (e.g. eternal reward, glorified body, etc., Rom 8:30, Phil. 3:21, 1 Peter 1:3-5).

f)      This future realization occurs at “the day of Christ Jesus.

g)     “The day of Christ” is reference to the Rapture and is intended to remind the
Philippians about future eschatological realties (Phil. 1:10, 2:16, 1 Cor. 1:7-8). 

18) After his brief digression, Paul justifies his joyful thanksgiving for the Philippians in v. 7.

19) The term “feel” means to develop a particular mindset or attitude after careful deliberation.

20) Clearly Paul has a great deal of affection for these believers as “I have you in my heart” and v. 8 indicates, but his attitude about these believers had developed over the years as he has observed their faithfulness.

21) Again, he emphasizes that his feelings encompass “you all.”

22) The Philippians continued to be fellow partakers or partners of grace with Paul in his present imprisonment and in the defense and confirmation of the gospel.

23)Those in Philippi experienced similar hostility and trials in their spread of the gospel as Paul.

24) In v. 8 Paul begins with an oath and unabashedly affirms his affection for all of the Philippians.

25) He had a strong desire to be reunited with them but he also desired that they continue to hold fast to the truth (cf. 4:1). 

Philippians 1:9-11 And this I pray, that your love may abound still more and more in real knowledge and all discernment, ¹⁰ so that you may approve the things that are excellent, in order that you might be sincere and blameless until 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.

Analysis of vv. 9-11:

1)     Paul has already told the Philippians that he prays for them on a regular basis.

2)     Now, flowing out of his expression of affection for them in v. 8, the apostle reveals the content of his prayers beginning in v. 9.

3)     He prays that their “love may abound still more and more.”

4)     The term translated “love” is a common word and frequently used by Paul.

5)     To many people “love” is nebulous word with a variety of connotations.

6)     Yet a study of this term within the NT yields some vital points.

a)     “Love” is a characteristic of God’s essence and was demonstrated by the death of His Son even when we were hostile (Rom. 5:6-8, cf John 3:16).

b)     It was a characteristic of Christ’s life during the incarnation (Gal. 2:20, Eph. 5:2).

c)     Our love for God is expressed through obedience to His commands (1 John 5:3 cf. John 14:15).

d)     It is mentioned as a fruit of the Spirit (Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, ²³ gentleness, self-control; against such things there is no law.).

e)     From this we may infer that the primary connotation of “love” is not affection or some emotion.

f)      Rather, love is expressed by actively seeking the benefit of another.

g)     This type of love is substantial not superficial. It is backed up by action not mere talk.

h)     Further, “love” emphasizes behavior according to God’s standards.

i)       In this regard, believers are directed to love one another. That is, to seek the benefit of one another (1 Thess. 4:9, Phil. 2:2).

j)       For their part, the Philippians had demonstrated their “love” for Paul by giving to his ministry.

7)     Note that this love already existed, yet Paul prays that it will increase even more.

8)     This suggests that there is always room for improvement in the CWL.

a)     If we’re careless, we may become casualties in the AC at any time regardless of the level of spiritual maturity.

b)     Carelessness may be manifested in part by the following: rejection of authority, missing Bible class, friendships with unbelievers, fear, hatred, etc.

9)     Along with an increase in love, Paul also prays for an increase “in real knowledge and all discernment.”

a)     The primary sense of our word “real knowledge” is a “full” or “complete” knowledge and not a general knowledge about something.

b)     What is “real knowledge?” It is primarily a thorough and definite understanding of God, His Son, and His will as revealed in the truth of the Scriptures (Eph. 1:7, 4:13, Col. 1:9-10, 2:2, 1 Tim. 2:4, 2 Tim. 2:25, Titus 1:1).

c)     This full knowledge is learned by hearing and responding to divine viewpoint.

d)     The word translated “discernment” indicates the ability to understand the real nature of something, and to make decisions based on that understanding.

e)     “All discernment” is the ability to make proper biblical decisions when faced with a vast array of differing and difficult choices that are routinely encountered by the believer, specifically those in Philippi.

f)      Real knowledge and all discernment work in conjunction with each other (cf. Prov. 4:7).

g)     Knowledge of sound doctrine enables the believer to make distinctions or to discern between what is right and wrong from God’s standpoint (cf. Heb. 5:14).

h)     It ought to a believer’s ardent desire to “abound more and more” in both areas (cf. Prov. 16:16, 23:23- “wisdom” and “understanding,” Col. 1:9).

10)In v. 10 Paul begins by stating the immediate purpose why the Philippians needed real knowledge and all discernment.

11) Namely, so that they “may approve the things that are excellent.”

a)     The verb translated “approved” is to form a conclusion regarding worth based on testing.

b)     Biblical knowledge and discernment are absolutely necessary to test the worth of “things” and determine the essentials to living the Christian life (i.e. “the things that are excellent”).

12)The ultimate purpose in Paul’s prayer is that they will be found to be “sincere and blameless until the day of Christ.”

13)The adjective “sincere” in our context means to be morally pure, free from pretense or hidden motives.

14)The second adjective “blameless” means without fault because of not giving offense or causing someone else to stumble.

15)In order to be sincere and blameless at the future day of Christ, the Philippians were to live their Christian lives with pure motives, being careful not to cause offense to others through word or conduct in the present (cf. Phil. 2:15).

16) Paul further hopes that in “the day of Christ”, they will arrive “having been filled with the fruit of righteousness.”

17) Using imagery drawn from agriculture, the apostle portrays the Philippians as fruit trees loaded, or filled with a full crop of fruit.

18) On the day of Christ, three primary factors will determine if the Philippians (and we) will be filled with the fruit of righteousness: consistent filling of God the Holy Spirit, good works, and Godly conduct (Gal. 5:22, Col. 1:6, 10, Heb. 12:11).

19)Further, Paul indicates that the production of this “fruit” is obtained through our relationship with Jesus Christ.

20)In concluding v. 11 Paul indicates that the aim of being filled with the fruit of righteousness is ultimately for the praise and glory of God (cf. 1 Cor. 10:31, 2 Cor. 4:15).

Philippians 1:12-14 Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, ¹³ so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, ¹⁴ and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear.

Analysis of vv. 12-14:

1)     In v. 12 Paul informs the Philippians about the situation in Rome.

2)     The apostle’s irrepressible sense of purpose comes to the fore.

3)     His personal concerns are subordinate to the progress of God’s plan. Namely in the spread of the gospel.

4)     Instead of being a hindrance, his imprisonment had resulted in greater progress and opportunity to spread the gospel.

5)     As events transpired in Rome it became evident that he is a prisoner not for any crime he committed, political or otherwise, but simply for being a believer in Jesus Christ.

6)     Specifically, this was a fact that became “well known throughout the whole praetorian guard and to everyone else.”

7)     The “praetorian guard” served as the Caesar’s personal guard.

a)     They were composed of nine cohorts or units of 1,000 men each.

b)     At various times the guard was used as a political weapon by the Caesars (e.g. assassination of rivals).

c)     Their power grew so that in the 1^st century AD they removed and installed emperors.

8)     In Rome they would have guarded Paul around the clock.

9)     They also allowed him access to visitors and to attend to other matters pertaining to his ministry (Acts 28:16ff).

10) The guards would rotate in shifts so that eventually the “whole” guard would have known the reason for his imprisonment.

11)Besides the praetorian guard, his imprisonment as a believer also became well known “to everyone else.”

12) We may surmise that that “everyone else” refers to persons outside the guard involved with imperial affairs in Rome.

13) In v. 14 we see that Paul’s imprisonment had some very positive effects on the community of believers in Rome.

14)Believers in Rome were facing increased hostility.  

15)Suspicions and persecutions against Christians in Rome were on the rise. In a few years time, in 64 AD, Rome would be devastated by fire and Christians would serve as a scapegoat for Nero.

16) As a result many were burned or fed to wild animals.

17) Now they had renewed confidence and were emboldened to fearlessly speak the word of God.

18) Paul’s circumstances and witness provided great encouragement to the Roman believers.

Philippians 1:15-18 Some, to be sure, are proclaiming Christ even from envy and rivalry, but some also from good will; ¹⁶ the latter do it out of love, knowing that I am appointed for the defense of the gospel; ¹⁷ the former proclaim Christ out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment. ¹⁸ What then? Only that in every way, whether in pretense or in truth, Christ continues to be proclaimed; and in this I rejoice, yes, and I will rejoice.

Analysis of vv. 15-18:

1)     Those who had been emboldened by Paul’s imprisonment were proclaiming Christ for different reasons.

a)     Impure/improper: envy and strife, selfish ambition, pretense.

b)     Pure/proper: good will, love, truth.

2)     Some with improper reasons proclaimed Christ “even from envy and strife.”

a)     “Even” is emphatic.

b)     Our term “envy” means ill-will or jealousy.

c)     The word translated “strife” means to engage in rivalries; it refers to conflict resulting from rivalry. Translate “rivalry.”

d)     Both terms are products of the OSN and so are included in lists of sin (Rom. 1:29, Gal. 5:20-21, 1 Tim. 6:7).

e)     The focus of their jealousy and rivalry was Paul.

f)      Evidently some believers in Rome were envious of the apostle’s reputation and influence.

g)     Out of jealousy, they viewed Paul’s imprisonment as their opportunity to shine and build up their own reputation.

h)     Rather than sympathetically viewing Paul as a fellow slave of Christ, they considered him a personal rival.

3)     Other believers were motivated by good intent or “good will.”

a)     These didn’t jealously view Paul as a rival.

b)     Instead they recognize that Paul has been impeded in evangelizing publicly so they increased their efforts to take up the slack.

4)     Vv. 16-17 detail how each group relates to the apostle’s imprisonment.

5)     The latter group composed of his friends, were motivated “out of love.”

a)     They openly bore the fruit of Spirit (Gal. 5:22, Col. 1:8).

b)     Their motives were pure, and in context they were motivated out of love for Paul.

6)     Along with Paul they understood that he was appointed by God to defend the Gospel (Acts 9:15, 26:16-17).

7)     In this regard he would be defending it at the highest level of the Roman Empire, to Nero himself (Acts 25:11-12).

8)     From the Roman viewpoint Paul is on trial for adhering to a “religion” that is unapproved and possibly seditious.[1]

9)     From Paul’s viewpoint, the Gospel itself is on trial and his circumstances had been “arranged” so he could defend it.

10) Those who proclaimed Christ from the first group did so from the OSN.

11) They were motivated by “selfish ambition.”

12) Our words “selfish ambition” is one word in the Greek which denotes an attitude of self-seeking or self-interest.

13) While their rival Paul was in prison they sought to grab some attention and prestige in their ministries.

14) Clearly this is sinful and an illegitimate motivation for application in the CWL (2 Cor. 12:20, Gal. 5:20, Phil. 2:3, James 3:14, 16).

15) They supposed by gaining some notoriety this would distress Paul.

16) Their supposition was ill-founded!

17) While they focused on Paul, his imprisonment, and putting pressure on him, the apostle focused on his ministry in prison and making a defense of the Gospel.

18) As a result Paul was insulated from their petty tactics.

19) He recognizes that regardless of motivations for proclaiming Christ, “whether in pretense or in truth” the gospel is still being proclaimed.

20) From his view this is a cause for rejoicing. That is, that the Gospel was being publicly declared. 

21) We must note that Paul doesn’t disparage the content of the message proclaimed by his rivals just their motivations.

22) Although they evangelized with impure motives, their message was sound.

23) Evidently these rivals in Rome were not related to those later mentioned in this letter nor of same ilk as those he faced in Galatia (Phil. 1:28-30, 2:21, 3:2, 18-19, Gal. 5:7-12, 6:11-13). 

24) They had a personal issue with Paul and were motivated by self-interest, but didn’t advocate or promote false doctrine.

Philippians 1:19-20 For I know that this shall turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, ²⁰ according to my earnest expectation and hope, that I shall not be put to shame in anything, but that with all boldness, Christ shall even now, as always, be exalted in my body, whether by life or by death.

Analysis of vv. 19-20:

1)     Paul begins v. 19 with an explanation of the reason for his continued rejoicing in the preceding verse.

2)     Part of his rejoicing was due to Christ being proclaimed, but another reason was his anticipated deliverance following his defense.

3)     He credits two important contributing factors to his release: the prayers of the believers in Philippi and the provision of the Spirit of Jesus Christ.

a)     The Philippians sought his release through prayer.

b)     This serves as an excellent example of believers praying for the benefit of a fellow believer in difficulty not to mention their spiritual leader.

c)     The second factor in his release was the “provision” of God the Holy Spirit (i.e. the Spirit of Jesus Christ).

i)       Of course being supplied with GHS had many positive ramifications for the apostle.

ii)    Apart from the prayers of the Philippians, Paul was dependant on the Holy Spirit to function in his ministry, especially in his current circumstances. 

4)     In v. 20 Paul expresses “earnest expectation and hope” that he will not be shamed or disgraced.

a)     To have an “earnest expectation” is to eagerly await something, literally, “watching with head stretched forward alertly.”

b)     The word “hope” means a confident expectation, and not wishfulness or wishful thinking.

c)     Here as in many passages in the NT, the term conveys the highest degree of certainty about future circumstances (cf. Rom. 12:12, 15:4).

d)     What was the source of Paul’s confidence? He trusted God to arrange the outcome of the situation according to His perfect, directive will as the apostle witnessed repeatedly over his life (cf. 2 Cor. 1:8-10, Phil 4:13, 2 Tim. 4:17).

5)     Paul would not be put to shame by any opposing arguments to his defense or by a failure to trust God.

6)     Rather than being shamed in his defense, he intended to boldly set forth the particulars of the Gospel.

7)      Our term “boldness” connotes public openness, outspokenness, and courage before whom someone is speaking (Acts 2:29, 4:13, 28:31).

8)     His boldness wasn’t a form of machismo or some misguided confidence in his own ability as an orator.

9)     He didn’t put any confidence in his “flesh”, but instead was dependent on God and the ministry of the Holy Spirit (cf. Acts 4:31, Eph. 6:19-20, Phil. 3:3, Col. 4:3-4, 1 Thess. 2:2).

10) This certainly was a trademark of Paul’s. Namely that he boldly proclaimed the gospel and divine viewpoint in his ministry (Acts 26:26).

11)From Paul’s viewpoint, Christ would be exalted if he lived or if he was martyred.

a)     If he lived then He would be exalted through the apostle’s continued ministry.

b)     If he died then through the apostle’s continued faithful witness until his appointed time to die (i.e. his execution).

12) In either outcome Paul was confident he would also be vindicated.

Philippians 1:21-24 For to me, to live is Christ, and to die is gain. ²² But if I am to live on in the body, this will mean fruitful labor for me; and I do not know which to choose. ²³ But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; ²⁴ yet to remain on in the body is more necessary for your sake.

Analysis of vv. 21-24:

1)     Although the apostle anticipates his release, the final words of v. 20 raised the possibility of execution.

2)     In v. 21 he begins to explain his desire for Christ to be exalted whether he is executed or freed.

3)     For Paul it’s a win, win scenario.

4)     The translation “for to me” doesn’t reflect emphasis of the Greek.

5)     “To me” is emphatic so a better translation is “For as far as I’m personally concerned…”

6)     His affirmations in v. 21 are concise and singularly focused.

7)     If released as expected, Paul would continue living completely focused on Christ, participating in His sufferings, and serving Him in spreading sound doctrine (Phil. 2:24, 3:10, cf. Gal. 2:20).

8)     In essence, Paul’s thoughts, energies, and priorities were fixed on Christ.

9)      The name “Christ” sums up the apostle’s relationship to God: personal devotion, commitment, service, apostleship, everything.[2]

10)While he lived Paul continued to meet the challenge issued by Christ to His disciples in the Gospels (Matthew 16:24-25 Then Jesus said to His disciples, “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. ²⁵ “For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it., cf. Luke 14:27-28 “Whoever does not carry his own cross and come after Me cannot be My disciple. ²⁸ “For which one of you, when he wants to build a tower, does not first sit down and calculate the cost, to see if he has enough to complete it?).

11) At the end of his life, Paul would confidently assert that he had fought the good fight in his Christian life (2 Timothy 4:6-8 For I am already being poured out as a drink offering, and the time of my departure has come. ⁷ I have fought the good fight, I have finished the course, I have kept the faith; ⁸ in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.).

12)Such was the apostle’s commitment to the plan of God that even if he was executed there was great “gain.”

13) This second affirmation isn’t to be viewed as a death wish or dissatisfaction with his present circumstances or a desire to leave the pressures of his ministry behind.

14) It’s an honest assessment of one whose immediate future in the body is somewhat tenuous, but whose eternal future with Christ is guaranteed.

15) In a sense, through death the goal of his “living in the body” will be attained. That is, Paul will finally have “gained” Christ (cf. v. 23).

16) In v. 22, Paul expresses his expectations for the future if he continues to live.

17) He expects that his ministry will result in “fruitful labor.”

18) Here he contemplates the merits of the two alternatives: gaining Christ through death or fruitful labor for Christ.

19) His quandary in 22b is hypothetical, but if he really had choice it would be difficult to choose between the two alternatives.

20) Depending on a given perspective, either living life for Christ or gaining Christ through death is to be preferred.

21) Nevertheless, if Paul had to choose between the two, he would opt for death in order to be with Christ.

22) He emphatically declares that this would be “very much better.”

23)  Again it’s not that he desires death or martyrdom, but rather the wonderful prospect of being eternally with Christ.

24)Although death would be personally advantageous to Paul, he recognized that his continued life in the body would be advantageous to the Philippians.

25) He maintained focus on his divinely appointed ministry and those under his charge, seeking to benefit them and not self.

Philippians 1:25-26 And convinced of this, I know that I shall remain and continue with you all for your progress and joy in the faith, ²⁶ so that your proud confidence may abound in Christ Jesus through me by my coming to you again.

Analysis of vv. 25-26:

1)     Paul states his conviction that “I know that I shall remain and continue with you all.”

2)     “Remain and continue” is a play on words in the Greek and is literally “remain and remain on.”

3)     The apostle is convinced that he will “remain” in the sense of remain alive and secondly, he will remain in the sense of remaining or staying with them.[3]

4)     He further states the reason of the necessity of remaining with them, namely “for your progress and joy in the faith.”

5)     The pronoun “your” is in the emphatic position which puts the accent on the Philippians.

6)     Again Paul stresses his personal concern that it is for their sakes or spiritual benefit that he would stay with them.

7)     He was committed to instructing, exhorting, encouraging, and using whatever biblical means necessary to further their spiritual advancement in the faith.

8)     “The faith” here refers to the body of sound doctrine and not merely the Gospel.

9)     Such “progress” would be evident by an increased love for one another, an increase real knowledge and discernment, in humility and lack of selfishness, looking out for the needs of each other, a lack of complaining, a focus on their eternal life niche, etc (Phil. 1:9-10, 2:2-4, 14, 3:14-21).

10) As the Philippians made progress in the faith they would also experience joy.

11) From the biblical perspective, joy or happiness is not a transient emotion which changes according to one’s circumstances (cf. 2 Cor. 7:4, 8:2).

12)It is experienced by the believer who habitually learns and applies sound doctrine (in the sphere of the faith, Psa. 19:8, Prov. 16:20, John 17:13, James 1:25).

13) Paul expresses the ultimate purpose for his return and their progress and joy in v. 26, namely that their “proud confidence in me may abound in Christ Jesus through my coming to you again.”

a)     The Greek text differs from the standard translation.

b)     The verse should be translated, “so that your proud confidence may abound in Christ Jesus through me by my coming to you again.”

14)The term “proud confidence” means a boast or expression of pride.

15)A boast in our verse doesn’t mean to arrogantly brag about something or to be conceited in a sinful sense (cf. 1 Cor. 5:6, 1 Tim. 6:17).

16) Rather it means putting one’s complete confidence in someone with a nuance of praise. In this case, the object of their confidence and praise is Jesus Christ.

17) Furthermore it his wish that this “proud confidence” should abound or overflow.

18) The occasion would be when Paul returned to be face to face with the Philippians.

Philippians 1:27-30 Only continue living as citizens in a manner worthy of the gospel of Christ; so that whether I come and see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; ²⁸ in no way alarmed by your opponents– which is a sign of destruction for them, but of salvation for you, and that too, from God. ²⁹ For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, ³⁰ experiencing the same conflict which you saw in me, and now hear to be in me.

Analysis of vv. 27-30:

1)     After having discussed his own affairs, Paul moves directly to the present situation in Philippi.

2)     The transition in this case is quite sudden.

3)     He opens with the imperative, “Only conduct yourselves in a manner worthy of the gospel of Christ.”

4)     The translation of the imperative “conduct yourselves” needs further elaboration.

5)     When Paul intends to convey the general idea of conduct or behavior, he typically uses the metaphor of “walking” (peripateo, 1 Thess. 2:12, Col. 1:10, Eph. 4:1, cf. Phil. 3:17-18).

6)     However in v. 27 Paul uses an unusual Greek verb when instructing the Philippians (politeuomai, occurs only 2x in NT, but commonly used by other Greco-Roman authors.).

7)     The verb literally means “to live in the city state as a free citizen.”

8)     Furthermore, Paul uses the particular form of the verb that means “to take an active part in the affairs of one’s city or “polis.” Hence to live as a citizen.

9)     From the Greco-Roman viewpoint, the city state was not merely the place of one’s residence.

10) It was the place where a citizen could develop and maximize his personal abilities not for himself or by himself, but with the cooperation of other citizens and for the good of the state.

11) Consequently, “to live as a citizen” meant certain rights and privileges, but also duties and responsibilities.

12)  By his use of this verb, the apostle is making a reference to the Philippian’s “dual citizenship.”[4]

a)     Philippi enjoyed a privileged status as a Roman colony through the decree of Octavian, so its people had Roman citizenship conferred upon them.

b)     Yet they were also citizens of heaven by virtue of their faith in Christ and subsequent incorporation in to the body of Christ (cf. Phil 3:20).

c)      Although their Roman citizenship is relevant, Paul emphasizes the latter.

d)     Roman citizenship was temporal while the other was eternal.

e)     Translate “Only continue living as citizens in a manner worthy of the gospel of Christ.”

13)Paul’s imperative would be full of significance in light of their privileged status as Roman citizens, and now informing them of their responsibilities to their new heavenly “polis” and to fellow believers.

14)They were expected to take an active part in the affairs of this new “polis.”

15) With “in a manner worthy of the gospel of Christ” Paul defines the parameters and nature of the new “polis” of which they are citizens and to which they have new obligations.[5]

16) How were the Philippians to comply with this command?

17)In other words, how were they to live in a manner worthy of the gospel?

18) They were to live as good citizens of this new state by upholding in word and deed the “laws” of this unique state while on earth (e.g. righteousness, peace, love, concern for one another, being like-minded in regard to sound doctrine, good works).

19) We ought to heed Paul’s imperative in our own Christian lives.

20) After all, we also possess citizenship in heaven.

21) As citizens we have the same obligation and duty “to live in a manner worthy of the gospel of Christ.”

22) Specifically we have an obligation to uphold a standard of behavior that is compatible with God’s directive will.

23) Sound doctrine instructs us how we can be good citizens of heaven while living out our life on earth. Examples:

a)     Fulfilling one’s responsibilities towards fellow believers or “citizens”:

i)       Love for each other (John 15:12, 1 Peter 1:22).

ii)    Be kind and forgiving (Eph. 4:32, Col. 3:13).

iii)  Bear one another’s burdens (e.g. financial, material, spiritual, etc. Gal. 6:2 cf. Phil. 4:15).

iv)  Build each other up (Rom. 14:19, 1 Thess. 5:11, Jude 1:20).

v)     Encourage mutual good works (Heb. 10:24).

vi)  Give a genuine greeting (Rom. 16:16, 1 Cor. 16:20).

b)     Focus on heavenly rather than earthly things (Col. 1:2-3, Phil. 3:18-20, 1 John 2:15 cf. Rom 12:2, James 4:4).

c)     Do not repay evil for evil (1 Thess. 5:15).

d)     Hold fast to divine viewpoint and avoid evil (Rom. 12:9, 21, 16:19, 1 Thess. 5:21-22 cf. Psa. 34:14).

e)     Obedience to earthly authorities (Rom. 13:1, 1 Peter 2:18).

f)      Use one’s spiritual gift (1 Tim. 4:14, 2 Tim. 1:6).

g)     Be spiritually alert (Luke 21:36, 1 Cor. 16:13, Eph: 5:15-16, Phil. 3:2).

24) Various marks of a bad citizen:

a)     Suffering as a criminal (1 Peter 4:15).

b)     Pursuit of worldly desires (Titus 2:12).

c)     Friendships with “fools” (Prov. 13:20).

d)     Selfishness (Deut. 15:9, Phil. 2:3, James 3:16 cf. 1 John 3:17).

e)     Arrogance (Prov. 30:32)

f)      Laziness (Prov. 19:15 cf. 2 Tim. 2:15).

25) Our daily lives ought to bear witness to our heavenly citizenship and that we are representatives of Christ (cf. 2 Cor. 5:20, Eph. 6:20).

26) Our conduct is conspicuous before those in the world including family, friends, employer, employee, teachers, casual acquaintances, etc.

27) Let it be conspicuous for obedience to the Truth and not for participation in evil.

28) Paul gives the reason for his exhortation, namely that he hopes to hear a positive report about their affairs whether he was present or absent.

29) He goes on to cite three coinciding concerns he hopes to hear.

30) First, he desires to hear that they are “standing firm in one spirit.”

a)     Here “standing firm” figuratively means to be firmly committed and spiritually stable when faced with opposition (steko, cf. 1 Thess. 2:15).

b)     Many interpreters take the phrase “in one spirit” to refer to a unified attitude or disposition on the part of the Philippians.

c)     However Paul doesn’t use the word “spirit” in this manner without a modifier specifying what kind of spirit (e.g. Rom. 11:8- “stupor”, 1 Cor. 4:21- “gentleness”).

d)     Rather, “one spirit” refers to the one Spirit, God the Holy Spirit.

e)     In the one Spirit they had all been incorporated into the body of Christ and in the one Spirit they could continue “standing firm” and be strengthened (cf. 1 Cor. 12:13, Eph. 3:16).

31) Secondly, Paul desired to hear that they were “with one mind striving together for the faith of the gospel.”

a)     “With one mind” is literally “with one soul” which describes unity in thinking and purpose.

b)     “Striving together” carries the sense of struggling or fighting side by side (Phil. 4:3- “shared my struggle”).

c)     “The faith of the gospel” indicates the principles of the faith contained in the gospel.

d)     Hence they were to be unified in their thinking and common struggle for the cause of the gospel in Philippi.

e)     Evidently the gospel message was under attack.

f)      Only by standing firm in the Holy Spirit would the Philippians present a unified front in their struggle against their opponents.

32) Thirdly, Paul wished them to be “in no way alarmed by your opponents.”

a)     The term translated “alarmed” was used originally to refer to horses which had been frightened or spooked (pturomai).

b)     Here the primary meaning is to be intimidated as a result of fear.

c)     The term “opponents” carries the sense of one who bears hostility towards another in attitude and behavior (antikeimai).

d)     The apostle urges the Philippian believers not to be intimidated in anyway regardless of how formidable their opponents.

e)     As the Philippians, we ought to expect opposition when we bear witness of the Truth (cf. 1 Cor. 16:9)

f)      Furthermore, when we experience hostility because of our faith, fear or intimidation is never the proper response when facing an opponent (cf. Luke 21:25, Gal. 2:12ff, 1 Peter 3:14, Rev. 2:10).

g)     Since the opponents would be well known by the Philippians, it wasn’t necessary for Paul to identify them.

h)     We may infer, as they are antagonistic to the believers and the gospel, that they are unbelieving opponents outside the church.

i)       Looking ahead to v. 30, Paul gives us a clue by his statement “…experiencing the same conflict which you saw in me, and now hear to be in me.”

j)       They were experiencing the same struggle against opposition that they had previously seen Paul experience while in Philippi.

k)     Moreover it was the same struggle that Paul was presently experiencing in Rome.

l)       In both cases the struggle involved conflict with the state as opposed to conflict with Jewish opponents (Acts 16:21ff, Phil. 1:7 cf. Acts 17:5, Gal. 2:12).

m)   It’s probable that other citizens in Philippi, those loyal to the Emperor and Rome, comprised a major bloc of opposition to these believers. 

33)  V. 28b which states, “which is a sign of destruction for them, but of salvation for you, and that too, from God” is parenthetical.

a)     The “which” with which Paul begins refers to the Philippians satisfying the three concerns he had just addressed (i.e. “standing firm in the one Spirit,” “with one mind striving together…,” and being “in no way alarmed by your opponents…”).

b)     Success in these three matters would be a “sign of destruction” to their opponents.

c)     That is, their failure to intimidate and break the resolve of the Philippian believers was a proof of their ultimate destruction as opponents of God.

d)     The word “destruction” denotes the utter ruin of those who don’t believe in Jesus Christ (Matt. 7:13, Rom. 9:22).

e)     It doesn’t indicate an extinction of existence, but an eternal state of torment and separation from God (cf. Isa. 14:9, Matt. 13:42, Luke 16:22-26 “Now it came about that the poor man died and he was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. ²³ “And in Hades he lifted up his eyes, being in torment, and saw Abraham far away, and Lazarus in his bosom. ²⁴ “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool off my tongue; for I am in agony in this flame.’ ²⁵ “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. ²⁶ ‘And besides all this, between us and you there is a great chasm fixed, in order that those who wish to come over from here to you may not be able, and that none may cross over from there to us.).

f)      In contrast with “destruction,” compliance with Paul’s urgings by these believers served as proof of their “salvation.”

g)     The phrase “and that too, from God” indicates that in addition to salvation, the ability to stand firm, strive together in unity, and maintain courage under pressure is ultimately from God.

h)     He supplied the Philippians, as he does so with us, all the necessary resources and strength to handle worldly opposition from any quarter no matter how severe (2 Cor. 1:8).

34)  In v. 29 Paul explains that two things have been “granted” to the believers in Philippi

35) Here the verb “granted” indicates that which has been graciously granted.

36) First, they graciously given the opportunity to believe in Christ and become recipients of eternal salvation.

37) An eternal salvation which is impossible to earn, nevertheless it was freely offered to fallen mankind on the basis of grace (Eph. 2:4-9).

38)Second, they had been graciously granted the opportunity “to suffer” for Christ’s sake.

39)They were suffering because of their faith, proclamation of the gospel, and their devotion to Christ. 

40) Believing and suffering go hand in hand (2 Tim. 1:8-12).

41) The suffering here is undeserved and potentially served as a catalyst for spiritual growth (cf. Heb. 2:10, 5:8, James 1:2-4).

42)The maturing believer views suffering for Christ as a privilege and opportunity for blessing (Matt. 5:11).

43) Christ set an example for us to follow (Luke 9:22, 1 Peter 2:21).

44) In this matter of suffering these believers were experiencing the same “conflict” Paul had initially endured upon arriving in Philippi and was now presently enduring in Rome (Acts 16:19-24).

45) As previously discussed this suffering was primarily at the hands of the state.

End: Chapter 1

[2] Ibid, 141

[3] Ibid, 151

[4] Ibid, 161

[5] Ibid, 162