Philippians 4:1-3 Therefore, my beloved brethren whom I long to see, my joy and wreath, so stand firm in the Lord, my beloved. ² I urge Euodia and I urge Syntyche to live in harmony in the Lord. ³ Indeed, true comrade, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also, and the rest of my fellow workers, whose names are in the book of life.

Analysis of vv. 1-3:

1)     One again Paul’s great affection for the Philippians comes to the fore.

2)     Here, he refers to them as “my beloved brethren whom I long to see” (cf. Phil 1:8)

3)     They are also his “joy and wreath.”

a)     They were a source of joy because of their spiritual progress and applications (Phil. 1:3-5, 2:17-18, 4:10).

b)     As his “wreath” at the Bema, they would be tangible evidence that he had fulfilled his God-given apostolic ministry (cf. 1 Thess. 2:19-20).

c)     Their continued obedience would provide Paul with immense satisfaction and would be the basis for his boast “in the day of Christ” (Phil 2:16).

4)     Apart from his display of affection Paul opens v. 1 with “therefore” which introduces a conclusion based on his preceding statements in vv. 17-21.

5)     That is, based on their heavenly citizenship and their guaranteed future resurrection, Paul admonishes the Philippians to stand firm in the Lord.

6)     They were not to imitate those who had become enemies of the cross of Christ and set their minds on earthly matters.

7)     His admonishment, “Stand firm in the Lord” was a preventative to spiritual ruin.

8)     To stand firm in the Lord is to be firmly committed to the cause of Christ and spiritual advancement in the face of internal and external opposition (e.g. OSN, the state, Judaizers).

9)     In order to stand firm the Philippians would have to be dependent upon FGHS and hold to sound doctrine (cf. Phil 1:27, also Eph. 3:16, 2 Thess. 2:15).

10) This in turn would provide stability in adversity regardless of source or severity.

11) In a like manner, we are to stand firm in the Lord when facing opposition in the world.

12) In v. 2 Paul singles out two women who had been involved in an ongoing disagreement.

13) The nature of their disagreement is not specified just its end result…disharmony in the local church.

14) The names of the women were Euodia and Syntyche.

15) Paul strongly urges each “to live in harmony in the Lord.”

16) “To live in harmony” is to think the same thing or to be in agreement.

17) Here, “in the Lord” refers to a mutual doctrinal resolution of their differences.

18) In v.3 Paul appeals to an anonymous person he refers to as “true comrade.”

a)     A precise identification is problematic.

b)     From Paul’s appellation, we do know that this person was of good character and a trusted fellow laborer in the ministry.

19) He asks this individual to help the women sort out their differences.

20)Paul also intends to enlist the aid of Clement and other believers in the Philippian ministry in achieving reconciliation (i.e. “my fellow workers”).

21)Evidently Paul wanted a concerted, group effort to deal with the situation.

22) The basis of his appeal is that these women had shared in his struggles in spreading the gospel.

23) These women were not believers who flirted with the CWL, rather the sense here is that they had struggled side by side with Paul in his ministry.

24)Nevertheless, each had allowed their OSN to drive a wedge in their relationship and became entrenched in their dispute.

25) Discord can spread like leaven among believers. Therefore we may infer that Paul recognized this danger and so wanted to isolate and resolve it immediately (cf. 1 Cor. 12:25, Heb. 12:14-15).

Philippians 4:4-7 Rejoice in the Lord always; again I will say, rejoice! ⁵ Let your forbearing spirit be known to all men. The Lord is near. ⁶ Be anxious for nothing, but in everything by prayer and urgent request with thanksgiving let your requests be made known to God. ⁷ And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.

1)     Following his appeal to live in harmony, Paul proceeds with a series of imperatives in verses that follow.

2)     He begins by exhorting the Philippians with the familiar command to rejoice in the Lord. (Philippians 3:1 Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.).

3)     As we have seen so far in this epistle, joy or happiness is a prominent topic mentioned by Paul (e.g. Philippians 1:18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice, yes, and I will rejoice., Philippians 2:17-18 But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. ¹⁸ And you too, I urge you, rejoice in the same way and share your joy with me.).

4)     The joy Paul commanded (and possessed) was not the temporal, ephemeral type that is based on one’s circumstances.

5)     Rather it is predicated on one’s relationship with the Lord and the FGHS (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” cf. Rom. 14:17). 

6)     Joy should be a distinctive characteristic of every believer.

7)     Joy or happiness is commanded during a believer’s ph. 2 (cf. Matt. 5:12, 1 Thess. 5:16).

8)     It is the antithesis of depression, excessive sadness, bitterness, worry, fear and misery.

9)     True happiness is a result of the intake and application of sound doctrine. Merely being in class is no guarantee of happiness. The believer must be in fellowship, concentrate and apply the principles of Bible Doctrine he has learned (Psa.112:1, 119:1-2, Prov. 3:18, John 13:17, 15:11)

10)Significantly Paul’s command to rejoice in the Lord is followed by the adverb, “always.”

11) Therefore regardless of circumstances, good or bad, the believer is to be joyful (cf. 1 Peter 4:13).

12) In order to further emphasize the initial command, Paul follows it with, “Again I will say, rejoice!”

13) Clearly rejoicing in the Lord is an incredibly important element that should be present in the believer’s life.

14)Next Paul enjoins, “Let your forbearing spirit be known to all men.”

15) The term translated “forbearing” indicates a disposition that is gentle, fair and tolerant to others (“epieikes”).

16) Note that this quality of being “forbearing” is to be on display to everybody, “all men.”

17) It is an appropriate witness of the life not just to those within the local church but outsiders as well (cf. Phil. 2:15, Titus 3:2).

18)Although tolerance is associated with forbearance, it must not be mistaken for a tolerance of false doctrine or the compromise of sound doctrine (cf. 1 Cor. 5:1-2, 2 Cor. 11:4ff, 1 Tim. 5:20).

19) In order to emphasize his command, Paul succinctly adds, “The Lord is near.”

20) Paul has in mind here that Christ’s coming at the Rapture is near in time.

21) V. 6 begins with the imperative, “Be anxious for nothing.”

22) The verb translated “be anxious” may be used in a good and bad sense (“merimnao”).

a)     In a good sense it means to have a care or concern for something such as the welfare of a fellow believer (cf. Phil 2:20).

b)     In a bad sense, as we have here, the term means to be anxious about present of future circumstances.

23) Paul makes no allowance for anxiety or worry in any area o f the Christian life.

24) The sense of the Greek command is that the Philippians are to make this their habit or customary approach to life.

25) By application, we too are not to be anxious, worried, or fearful in any area of our lives.

26) Although the being anxious is an accepted norm in the world, it is an area that must not be ignored or treated as acceptable by the believer.

27) Anxiety or fear is a mental attitude sin and is not an acceptable emotional response to various circumstances (cf. Prov. 3:25, Matt. 10:31).

28) Do not be anxious about tomorrow or the events of some future date.

29) Instead, focus on making the correct applications today (Matt. 6:34)

30)Anxiety in the life of a believer demonstrates a lack of faith in God’s essence and His provision.

31) Under fear or worry, the believer is not pleasing to God. Such a believer is compromised in his thinking and actions (cf. Deut. 1:21-32, Luke 10:41-42).

32) Anxieties, worry, and fear of various circumstances, real or imagined, is counterproductive to our spiritual growth.

33) The believer may overcome any fear or anxiety through faith in God’s provision and reliance on His power (i.e. Faith-Rest, Psa. 27:1, 56:3-4).

34) We must cease from our own efforts to deal with various fears and, instead, cast our anxiety upon God (1 Peter 5:7 cf. 2 Cor. 1:9, Eph. 6:10).

35) Further we must have complete confidence in His ability to carry us through any adversity that we encounter in our life (Psa. 27:14; 37:5; 91:2ff, cf. Heb. 11:6).

36) The adjusted believer will recognize that God is firmly in control and is working to benefit him (Romans 8:28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose).

37) Rather than being anxious, Paul urges the Philippians to pray to God about their every concern (cf. Psa. 62:5-8).

38) It is an incredible privilege and blessing to have access to our Heavenly Father through prayer (Eph. 1:3).

39) Moreover, we are commanded to devote ourselves to prayer (Romans 12:10-13 Be devoted to one another in brotherly love; give preference to one another in honor; ¹¹ not lagging behind in diligence, fervent in spirit, serving the Lord; ¹² rejoicing in hope, persevering in tribulation, devoted to prayer, ¹³ contributing to the needs of the saints, practicing hospitality., Ephesians 6:18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, Colossians 4:2 Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; 1 Thessalonians 5:16-18 Rejoice always; ¹⁷ pray without ceasing; ¹⁸ in everything give thanks; for this is God’s will for you in Christ Jesus.).

40) Any believer who fails to regard prayer as a top priority in his life displays a lack of discernment.

41) The Philippians were to address their concerns to God by means of “prayer, urgent request with thanksgiving.”

42) The word “prayer” is a general term for a prayer addressed to a deity, in this case God the Father (“proseuche).

43) This may refer to a petition for self or others (Rom 15:30, Col. 4:12, 1 Peter 3:7).

44) “Urgent request” refers to an urgent request or petition to meet a need (“deesis” 1 Tim 2:1, 1 Pet. 3:12)

45) Our term “thanksgiving “is an expression of gratitude or thankfulness (“eucharistia” 2 Corinthians 9:12 For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God, 1 Timothy 4:4 For everything created by God is good, and nothing is to be rejected, if it is received with gratitude).

a)     The Word of God is filled with exhortations and commands to express gratitude to God through thanksgiving (Psa 30:4, 97:12, 100:4, 105:1,2, 106:1, 148:1-14, 149:1-9, 150:1-6, Eph. 5:4, Col. 3:17, 1 Thess. 5:18).

b)     The more one understands the person of God and his plan, the greater his capacity for praise and thanksgiving (Col. 2:7).

c)     Thanksgiving ought to be a daily activity, one that is carried on throughout the day.

d)     Thanksgiving it is not a one day holiday that really has no meaning or importance in the plan of God (Psa. 119:164).

e)     Some areas of thanksgiving include God and His plan, Isa. 25:1, the perfect person and work of Christ, Rev. 5:8-14, God the Holy Spirit, Rom. 15:13, God’s word, Psa. 19:7-11, answered prayers, 2 Kings 20:1-6, Dan. 2:23, salvation, Col. 1:12-13, living grace, etc. 

46)     Regarding prayer the believer must remember some key elements:

a)     The believer must direct his prayer to God the Father as we see in v. 6. The other two members of the Godhead, God the Son and the Holy Spirit, are not to be addressed (Matt. 6:6, Eph. 3:14).

b)     The believer must pray in the name of Jesus Christ (John 15:16 “You did not choose Me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain, that whatever you ask of the Father in My name, He may give to you.” Cf. Ephesians 5:20 “…always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father…”).

c)     A believer must pray in the power of God the Holy Spirit (Ephesians 6:18 “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints…”, Jude 1:20 “But you, beloved, building yourselves up on your most holy faith; praying in the Holy Spirit…”).

d)     As a part of his role in the Godhead, the Holy Spirit intercedes on behalf of believers in prayer (Rom. 8:26).

47)     Our requests must be according to the will of God (cf. James 4:2-3, 1 John 5:14-15).

48)     It follows that a successful prayer life is directly related to a believer’s knowledge and application of God’s commandments (1 John 3:22).

49)     After all, if we don’t have knowledge of sound doctrine, how will we know what to pray for?

50)      Some “things” to pray for…

a)     Divine wisdom (Prov. 2:3-6; 8:11, James 1:5, cf. 1 Kings 3:3-14).

b)     Success in making the maturity adjustment (Eph. 1:18-19, Col. 1:9).

c)     Living grace (Matt. 6:11).

d)     All of one’s cares (1 Peter 5:7, cf. Psa. 55:16).

e)     Civic authorities (1 Tim. 2:1-2).

f)     Authorities in the LC (cf. Rom. 15:30, 2 Thess. 3:1).

g)     Other believers under testing (2 Cor. 1:3-11).

h)      Those who are your enemies (Matt. 5:44 cf. Luke 23:34).

i)     Deliverance from temptation or negative influence (Matt. 26:41 cf. 2 Peter 2:4-6).

j)     A positive spouse (cf. Gen. 24:10ff, Prov. 19:14).

k)       Physical health (3 John 1:2).

l)       Your pastor-teacher (Rom. 15:30, Eph. 6:19-20).

m)     The spiritual advancement of this local church (Col. 1:3-6, 2 Thess. 1:11-12).

n)       A successfully completed Christian life (Luke 21:34-36).      

51) In v. 7 Paul spells out the result for the Philippians believers who follow the imperatives in v. 6.

52) For the believer that doesn’t become anxious and instead approaches God in prayer, Paul states, “the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.”

53)      By application, we also have access to the peace of God if we follow the directives in v. 6.

54)      “The peace of God” means the inner peace that is produced by God in the believer.

55)      He is the God of peace who in turn produces peace in the obedient believer (cf. 1 Thess. 5:23, Phil 4:9).

56) Paul indicates that this inner peace “surpasses all comprehension.”

57)      In one sense this inner peace produced by God surpasses or exceeds human comprehension.

58)      In another sense this inner peace is far superior to any human mindset or attitude.

59) Further we may add that it far surpasses any “human” approach in dealing with anxiety.

60) True inner peace, that which is produced by God, is not attained by those who are focused on and involved with worldly pursuits (cf. John 14:27).

61) Besides prayer this inner peace is also a result of the FGHS and knowledge of sound doctrine (Gal. 5:22, 2 Peter 1:2 cf. Rom. 8:6).

62) It is often associated with joy (Rom. 14:17).

63) Inner peace is an imperative for all believers (Col. 3:15).

64) Paul uses a military metaphor to portray this inner peace as standing guard over their “hearts and minds in Christ Jesus.”

65) To stand guard is to provide security and protection (“phroureo”).

66) “Hearts and minds” collectively refer to the inner person (e.g. soul with emotions, thought processes).

67) Therefore, if we are not anxious and pray about our concerns, the peace which God produces will guard or protect the stability of our inner person.

68) The peace of God stabilizes the believer mentally and emotionally even in the event of great suffering.

69) It is truly a wonderful spiritual dynamic and it is ours because of our relationship to God “in Christ.”

70) In light of Paul’s recent exhortation to live in harmony, “community” peace is also in view (4:2).

71) That is, the peaceful relations believers are to enjoy with one another and all men (Rom. 14:19, 2 Cor. 13:11, 1 Thess. 5:13, Heb. 12:14, 2 Tim. 2:22).

Philippians 4:8-9 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things. ⁹ The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you 

Analysis of vv. 8-9:

1)     “Finally” is used here to signal the conclusion of the letter.

2)     Paul addresses the Philippians as “brothers” (includes “sisters”) and continues to exhort about how to properly live the CWL.

3)     Specifically he directs their attention to the proper way of thinking.

4)     Some Christians, as free moral agents, believe that they can think whatever they want to think.

5)     This notion is erroneous, as amply demonstrated by Paul in this verse.

6)     Although we have freedom of thought, we must recognize that there is a biblical standard of thinking.

7)     Our thinking has a huge impact on how successful we are as believers in the AC (cf. Rom. 16:19, 1 Cor. 14:20).

8)     God expects us to renew our thinking and be preoccupied with those things which conform to His thinking (Rom. 12:1-3, Ephesians 4:22-23 that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, ²³ and that you be renewed in the spirit of your mind).

9)     As the sovereign of all, His thinking is superior to all (Isa.55:8-9).

10)He of course knows all our thoughts whether good, evil, lukewarm, etc. (Psalm 139:1-4, Rev. 2:23).

11)Evil thinking is a source of displeasure to God (cf. Gen 6:5-6, Psa. 10:4, 64:5-7, Prov. 11:20, 12:8).

12) Furthermore it has negative consequences for the “thinker” (cf. Prov. 16:5, 19:3, 28:14).

13) Nevertheless, He will be compassionate with those who forsake thinking that violates His standards (Isaiah 55:7 Let the wicked forsake his way, And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him; And to our God, For He will abundantly pardon).

14)  The propensity for evil thinking is present with all of us, therefore we must be very careful what we think (cf. Prov. 23:17, Luke 6:45, 2 Cor. 10:5).

15)  The apostle introduces six adjectives that depict ideals from the Christian perspective and not from any philosophic list (e.g. Stoic).

16)  The Philippians are first enjoined to let their minds dwell on whatever is “true” (“alethes”)

a)     The adjective when used of persons indicates the quality of being truthful, honest or trustworthy (2 Cor. 6:8).

b)     This is a quality ascribed to God’s person and plan (John 8:26, 1 Peter 5:12).

c)     When the adjective is used of “things” and statements it describes that which is true, real, or in accordance with fact. (Titus 1:13 cf. Acts 26:25)

d)     This is an apt description of God’s word (John 19:35 cf. Psa. 119:60, 142, John 17:17, Col. 1:5, 2 Tim. 2:15).

e)     It is a quality that should also characterize a believer’s thinking and conduct (cf. Col. 3:9, 1 John 3:18).

f)      The +v believer desires to know and walk in the truth of the word of God (Psa. 25:5, 26:3, 86:11).

g)     Moreover, dwelling on the truth of Divine viewpoint staves off involvement in deceit and false doctrine (cf. Eph. 4:14, Col. 2:8).

h)     God and His viewpoint are absolute truth, and therefore, ought to consistently occupy the thinking of the believers.

17) Whatever is “honorable” (“semnos”).

a)     The term refers to that which is honorable, noble, or worthy of respect.

b)     It too is a trait to be exhibited by believers (1 Tim. 3:8- trans. “dignity”).

c)     This is from the biblical standpoint and not necessarily what the world considers honorable (e.g. self-sacrifice of Paul vs. self-sacrifice of the Dalai Lama).

18) Whatever is “right” (“dikaios”).

a)     Our term describes that which is fair, just or right.

b)     In Greco-Roman thinking when used of a person, “right” refers to one who adheres to the customs and norms of behavior that contribute to a well-ordered, civilized society.

c)     Therefore a “right” person was a conscientious, law-abiding citizen.

d)     In a Christian sense, the “right” person is the believer who conscientiously adheres to God’s viewpoint or Bible doctrine (i.e. the customs and norms of the heavenly “state” cf. Titus 2:12 also Deut. 6:25, 12:28, Luke 1:6).

e)     Some characteristics of the righteous believer:

i)       The righteous speak Divine viewpoint or wisdom (Psa. 37:30, Prov. 10:31).

ii)    Personal righteousness eventuates in blessing and reward (Prov. 3:33, 11:18).

iii)  The righteous person is an object of God’s love (Prov. 15:9).

iv)  The righteous believer is generous (Prov. 21:26).

v)     Exhibits discernment (Prov. 15:28).

vi)  The righteous person guides others in right behavior (Prov. 12:26).

vii)            The righteous hate deceit (Prov. 13:5).

viii)         Turning from sin to righteousness may save one’s life (Ezek. 18:21, 27).

f)      As God is absolute righteousness, all of His laws and statutes are righteous (Psa. 119:137, 144, 160, 164, 172).

g)     Further, Bible doctrine itself is “right” or righteous (Rom. 7:12, cf. Psa. 19:8, Prov. 8:8).

19) Whatever is “pure” (“hagnos”)

a)     The adjective “pure” originally referred to an attribute of deity or that which was dedicated to a god.

b)     Paul uses this term to refer to moral purity and that which is undefiled by sin.

c)     We should be pure in our thinking and behavior (cf. 1 Tim. 5:22- trans. “free,” Titus 2:5, James 4:8).

d)     All too often believers allow their thinking become defiled or corrupted by human viewpoint.

e)     Many are led astray from “pure” thinking and instead regress into following worldly thinking and pursuits (cf. 2 Cor. 11:3).

i)       This may include participating in activities that force one to consistently miss Bible class such as a job, a hobby, sports, etc.

ii)    To be clear, working a job, engaging in a hobby, or playing a sport is not necessarily illegitimate by itself, but when it interferes with assembling in the LC there is a spiritual problem.

iii)  The believer that is biblically discerning understands the incomparable value of studying Bible doctrine on a consistent basis.

iv)  The discerning believer also understands that this is God’s directive will, plain and simple, and make it their habit (Hebrews 10:23-25 Let us hold fast the confession of our hope without wavering, for He who promised is faithful; ²⁴ and let us consider how to stimulate one another to love and good deeds, ²⁵ not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near.).

v)     This believer makes the pursuit of Bible doctrine his foremost concern.

vi)  In contrast many believers that have had their thinking dulled by human viewpoint make it their habit to miss Bible class consistently. 

vii)            Evidently their God-given mandate as a believer, to grow in grace and knowledge, holds no value (Eph. 4:15, 1 Peter 2:2, 2 Peter 3:18).

viii)         This type of believer, it’s time to wake up from his spiritual torpor to the realities of sound doctrine.

ix)  Remedial spiritual realities for the spiritually torpid believer:

(1)  Reality #1: You are a believer in Jesus Christ- this reality defines you…not your position at work, talent, IQ, etc.

(2)  Reality#2: You live in the Church Age.

(3)  Reality#3: You are commanded to grow spiritually.

(4)  Reality#4: You need Bible doctrine on a regular basis.

(5)  Reality#5: You are commanded to regularly assemble in a local church in order to gain a full knowledge of sound doctrine.

x)     Absolutely nothing we could ever desire compares with Bible doctrine (Psa. 19:9-10, Prov. 3:13-15, 8:11 cf. Philippians 3:8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but excrement in order that I may gain Christ).

xi)  Therefore, as long as one is able-bodied and free, there is not a valid, biblical justification to fail to attend Bible class on a regular basis.

xii)            In view of the unequivocal biblical evidence, how could one possibly think its “ok” to forego the regular study of sound doctrine for trivial activities such as a job, hobby, or sport?

xiii)         How? In short, one’s desires and ambitions become more important than God’s directive will.

xiv)          This is comparable to the selfish mindset that prevailed during the period of the Judges (Judges 21:25).

xv)This is also salient feature of the lukewarm and negative thinking that prevails among believers during these last days (cf. Rev. 3:14ff).

f)      When “wisdom shouts in the streets and lifts her voice in the square” do not be like the fool and refuse to listen (Proverbs 1:20-25 Wisdom shouts in the street, She lifts her voice in the square; ²¹ At the head of the noisy streets she cries out; At the entrance of the gates in the city, she utters her sayings: ²² “How long, O naive ones, will you love simplicity? And scoffers delight themselves in scoffing, And fools hate knowledge? ²³ “Turn to my reproof, Behold, I will pour out my spirit on you; I will make my words known to you. ²⁴ “Because I called, and you refused; I stretched out my hand, and no one paid attention; ²⁵ And you neglected all my counsel, And did not want my reproof).       

g)     Purity is a primary feature of biblical wisdom (James 3:17 cf. Psa. 12:6, 19:8, Titus 2:7).

20)     Whatever is “lovely” (“prosphiles”).

a)     This term refers to things that are lovely, pleasing or agreeable.

b)     It describes that which one has a kindly disposition towards or that which is agreeable in a moral sense.

c)     This term has a broad application. Examples:

i)       Believers in a local church working on the grounds.

ii)    In a general sense, seeing someone help another person in distress (e.g. changing a flat tire).

d)     “Lovely” precludes that which is crude, vile, or violates Divine viewpoint.

21)     Whatever is of “good repute.”

a)     The word primarily denotes speech which is admirable for its high quality.

b)     The content of one’s speech supersedes presentation in importance (cf. 2 Cor. 10:10, 11:6).

c)     What we say ought to be distinguished by its truthfulness (Eph. 4:24 cf. Psa. 55:21, Rom. 16:18).

d)     For believers, our speech, what we say, should be doctrinally oriented and of high caliber (Eph. 4:29, Titus 2:1).

e)     Our words ought to be carefully chosen when in various conversations (Col. 4:6).

f)      As an example, if someone asks about your faith, you should be able to articulate your faith and give the gospel (1 Peter 3:15).

g)     This ought to done with boldness and confidence not timidity (cf. Eph. 6:19-20, 1 Thess. 2:2, Titus 3:8).

h)     Our speech ought to set us apart in a positive sense (cf. 1 Tim. 4:12).

i)       Our motivation ought to be to please God and not men in what we say (1 Thess. 2:4).

j)       Therefore, as an application, avoid worldly speech and that which is sponsored by the OSN (Psa. 34:14, Col. 3:8, 1 Peter 3:10).

k)     Doctrinally oriented speech is truly admirable.

22)      At the end of v. 8 Paul broadens the range of proper thinking to include anything of “excellence” and “worthy of praise.”

23)      The sentence functions as a general catch-all to refer to anything of moral excellence and what deserves to be praised (1 Peter 2:14, 2 Peter 1:5).

24)     The command, “Let your mind dwell on these things” concludes v. 8.

25)      The verb translated “Let your mind dwell on” means to give careful attention to a matter (“logizomai”).

26)      Paul also uses it in the sense to evaluate and be discriminating about these “things” just cited.

27)      The Philippians were not to ambivalently and carelessly go about life without examining their world around them.

28)      Rather, they were take stock of their niches and direct their thinking towards things that were morally and spiritually beneficial.

29) Dismiss the worthless, carefully consider the worthy. That is, dwell on the things that are in conformity to God’s standards.

30)We too must be discriminating in our thinking and dismiss those things that lack moral and spiritual benefit.

31) In order to be discriminating in our thinking, we must be firmly grounded in the truth of Bible doctrine.

a)     Sound doctrine as a whole functions as the sounding board by which we can compare various ideas, concepts, beliefs, philosophies, etc.

b)     A believer’s discrimination is also dependent upon the ministry of God the Holy Spirit.

c)     Various characteristics of those who are biblically discriminating:

i)       The abandonment of human viewpoint and acceptance of the Divine viewpoint (Isa. 55:7-9).

ii)    The recognition of the importance of sound doctrine (cf. Psa. 19:7-11, 138:2).

iii)  The ability to distinguish between good and evil (Heb. 5:14).

iv)  A zeal to apply God’s directive will and avoid evil (Psa. 34:14; 119:59-60).

v)     Problems, pressures or trials are approached from the standpoint of sound doctrine (Psa. 142:6).

vi)  The refusal to develop friendships with those in the world (James 4:4-5 You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. ⁵ Or do you think that the Scripture speaks to no purpose: “He jealously desires the Spirit which He has made to dwell in us”?).

32) In v. 9 Paul once again uses himself as an example for the Philippians to follow (cf. 3:17).

33) By his extensive teaching and personal example, he had shown the Philippians how to properly live the CWL.

34)They had “learned” and “received” what had been taught by Paul such as various doctrines (e.g. faith-rest).

35)Additionally, they “heard” and “saw” Paul practice the doctrine that he taught.

36)He exhorts them to put these lessons into regular practice.

37) Those who practiced what they had learned are promised that “the God of peace shall be with you.”

38) Not only would the God of peace be with them, He would also produce inner peace in the believer (cf. v. 7, via FGHS, Galatians 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness… ).

39)The application of sound doctrine results in blessing not the least of which is inner peace from God.

40) Without consistent application or practice, the believer minimizes the effectiveness of Bible doctrine in his life.

41)We should have a zeal and commitment to the application of Bible doctrine (James 1:25, 2:20, Titus 2:14, 3:8).  

42) It will only benefit the believer in time and eternity.

Philippians 4:10-13 Now I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity. ¹¹ Not that I speak from want; for I have learned to be content in whatever circumstances I am. ¹² I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. ¹³ I continue to have power through Him who keeps empowering me

Analysis of vv. 10-13:

1)     Paul segues from exhortation to rejoicing in v. 10.

2)     Here he begins a full acknowledgement of their gift after briefly alluding to it previously in the epistle (Phil. 2:25, 30).

3)     He rejoices over the financial assistance provided by the Philippians.

4)     Their application is a great source of joy for the apostle.

5)     They had not grown lukewarm toward Paul and his ministry.

6)     Paul states, “Now at last you have revived your concern for me.”

a)     “Revived” is used literally to refer to plants re-blooming or flourishing again, but here clearly used figuratively.

b)     “Concern” is literally “thinking.”

c)     The gift was evidence of their “flourishing” love and concern for the apostle.

d)     His welfare occupied a prominent position in their thinking.

7)     “At last” should not be regarded in a pejorative sense.

8)     He is not rebuking them for finally getting around to giving to him.

9)     For unspecified reasons they had been unable to assist him financially.

10)With his various incarcerations in Rome and Caesarea not to mention a harrowing sea voyage in between, it may have been problematic to give him financial help.

11) The apostle’s niche at times was rather tumultuous and irregular.

12) This time however the apostle received their gift by the hand of Epaphroditus (Phil. 2:30, 4:18).

13)It is important to note that the Philippians gave freely without coercion from Paul or others.

14) They were aware of his needs and did their best to address them (Phil. 4:15-16 cf. 2 Cor. 8:1-5).

15) In order to prevent any unwarranted conclusions Paul explains the reason for his joy.

16) His joy is not strictly based on receiving the gift.

17) On the contrary, he doesn’t “speak from want” which indicates he is not lacking the essential elements of living grace.

18)     His joy is primarily based on the spiritual benefits the Philippians would gain as a result of their giving.

19)      Paul, over the course his Christian life, had “learned to be content in whatever circumstances” he experienced.

20)     The verb “learned” means to gain knowledge through practice or experience (“manthano”).

21)      “Content” indicates a mental attitude of satisfaction (“autarkes”).

22)      However, in Greek thought, to be content was to be self-sufficient, and independent.

23)      Yet, the context makes it clear that Paul’s contentment was not based on some notion of his own self-sufficiency.

24)      Far from it! He was reliant on God and not self (v. 13 cf. 2 Cor. 12:9, 2 Tim. 3:11).

25)      His contentment was based on the knowledge that God would provide for his living grace needs regardless of circumstances.

26)      This was true whether he was in a Roman prison or traveling freely on his missionary journeys.

27) Over the course of his apostolic ministry, Paul had to learn how acclimate to “humble means” as well as to “prosperity.”

28) Note that his contentment didn’t dissipate with “humble means.”

29) It is common when experiencing humble means or a financial shortfall, to begin to worry and fear.

30) This ought to be avoided as it manifests a lack of faith in God’s provision.

31) Ask yourself, “Is not the sovereign, righteous, omniscient, and omnipotent God of the universe able to supply my basic needs and more? Of course, so don’t worry.

32)Paul also maintained his contentment when he was in prosperity.

33) He didn’t allow his periodic prosperity to distract him from fulfilling his responsibilities.

a)      There is a tendency for some to think that an abundance of resources eventuates in security.

b)      However prosperity brings about other challenging tests for the believer (e.g. pride in possessions, 2 Chron. 32:27-31 cf. 2 Kings 20:12ff)

34)There were times during his ministry that Paul went hungry and other times he was well-fed (cf. 1 Cor. 4:11, 2 Cor. 6:5).

35)Regardless of the extreme Paul maintained his contentment and spiritual focus.

36)Through all of his experiences, he learned to be satisfied.

37) In v. 13 we see that Paul depended on God’s power to sustain him in his niche.

38) He knew by experience that God would strengthen him in order to accomplish all that was necessary in his niche (cf. 2 Cor. 12:10, 1 Tim. 1:12, 2 Tim. 4:17). 

39) God’s grace provision is always sufficient for the growing believer.

40) We too ought to be content with our respective niches (cf. Luke 3:14).

41)Even when we have to endure a shortfall of resources.

42) Enduring periods of financial shortages provides an opportunity to grow spiritually.

43)We will go through testing involving shortages and abundance of resources so we ought to make the most of the opportunity by focusing on improving our spiritual weaknesses.

44)As we live the CWL, it is a certainty that God will test the sound doctrine in our souls.

a)     He does so to expose one’s true character and motivations (cf. Psa. 94:11).

b)     He will test our thinking. We may try to disguise our true feeling and motivations, but no one can fool God (Prov. 17:3, Jer. 17:10, 1 Thess. 2:4).

c)     God tests believers to make manifest whether or not they will obey His directive will (Ex. 16:4, Deut. 13:3, Judges 2:22, 3:4).

d)     Many tests are designed by God to sharpen the believer’s focus on the truly important issues in life and to prioritize accordingly (Deut. 8:2-3).

e)     Additionally, certain tests are designed to make the believer rely on God and not our own strength & abilities (2 Cor. 1:8-9).

45)Whether we have little or abundance, we must not sacrifice our spiritual integrity (e.g. moving away from sound doctrine for a less expensive niche, taking a job that conflicts with Bible class).

46) The believer should remain in his niche, pursue sound doctrine, pray, and patiently wait for God’s provision.

47)As in Paul’s case, God will provide every living grace necessary so that we may pursue spiritual maturity.

a)     Living grace encompasses all the physical necessities provided by God in order for an individual to remain physically alive in the AC.

b)     This type of grace is not the exclusive domain of believers. Unbelievers are also recipients of living grace (Matt. 5:45, Acts 14:16-17).

c)     Physical provisions include food, drink, shelter, clothing, etc (Matt. 6:11, 25-34, Phil. 4:19).

d)     If we have food, shelter, clothing, and Bible doctrine we have enough (1 Tim. 6:6-8).

i)       The desire for riches and wealth leads to disaster for the believer (1 Tim. 6:9-10).

ii)    Pursue God not riches and be blessed (cf. Prov. 13:21).

e)     In the case of unbelievers who will eventually be +v and believe in Christ, living grace must include protection and provision until the point they hear the gospel and are saved.

f)      In the case of the positive believer, living grace includes the necessary protection and deliverance in his niche to allow him to make the MAJG. Also, those who are +v will have adequate time to complete their course.

g)     Paul is an excellent example. God preserved his life on many occasions in order that he progress to spiritual maturity (2 Cor. 11:24-28, 2 Tim. 3:11, 4:6-8, 17-18).

h)     Other examples include Daniel, Hananiah, Mishael, Azariah, Jonah (Dan. 2:17-18, 3:24-25, 6:21-22, Jonah 1:15-2:1, 10 cf. Psa. 34:19).   

i)       Also, as believers our living grace also encompasses the spiritual assets that God provides based on our position in Christ (e.g. IGHS, sound doctrine, LC, fellowship of like-minded believers, etc., 1 Cor. 2:12; Eph. 4:7-8, 1 Tim. 4:6).

j)       Do not complain about God’s living grace provision. He will provide for the actual needs of a believer (cf. Num. 11:1ff, Phil. 2:14).

k)     Although believers are provided living grace, we must not presume that this will shelter us from various pressures and trials in the world.

l)       In fact a believer may be tested in the area of living grace (Ex. 15:22-25, 16:2-35, 17:1-7, 1 Cor. 4:11, Heb. 10:34, 11:37-38).

m)   Even so, regardless of the opposition in the cosmos or various tests, God will keep the growing believer physically alive to complete his ph. 2 (cf. Job 1:12, 2:6, John 16:33, 2 Tim. 3:12).

n)     Remain focused and remember it is better to hunger and thirst for righteousness (Matt. 5:6).

48) Additionally, we also should rely on God’s power to operate effectively in the CWL (primarily through FGHS cf. Eph. 6:10, 2 Tim. 2:1).

49) We are not to be self-reliant, but rely on God through prayer to order our Christian life (cf. 2 Chron. 14:11, 20:1ff, Heb. 4:16).

50) As we place our trust in Him, He will bless us and make our paths straight (Prov. 3:5-6, 32:10, Jer. 17:7-8).

51)The believer who is not overcome by fear and trusts in God will have peace (Psa. 112:7, Isa. 26:3 cf. Phil 4:6-7).

52) Whatever the circumstances we must keep pressing on to spiritual maturity and relax in the knowledge that God is working for you.

Philippians 4:14-17 Nevertheless, you have done well to share with me in my affliction. ¹⁵ And you yourselves also know, Philippians, that at the first preaching of the gospel, after I departed from Macedonia, no church shared with me in the matter of giving and receiving but you alone; ¹⁶ for even in Thessalonica you sent a gift more than once for my needs. ¹⁷ Not that I seek the gift itself, but I seek for the profit which increases to your account.

Analysis of 14-17:

1)     Although Paul had learned contentment, he didn’t want the Philippians to think that their gift was unnecessary.

2)     He commends their application by saying, “Nevertheless you have done well to share with me in my affliction.”

3)     The word translated “well” indicates that their giving is in accord with a standard.

4)     In our verse, that standard is God’s standard for giving and assisting others (e.g. share with those in need, 1 Tim. 6:18).

5)     They had, through their giving, demonstrated a willingness to share some of the same pressures that Paul faced.

6)     They had a laudable track record as “fellow strugglers” (Phil. 1:5, 30, 4:3).

7)     In v. 15 Paul emphatically recounts their past generosity.

8)     They began giving to Paul soon after he evangelized Philippi and continued on his missionary journey.

9)     Moreover, at various times, they were the only group of believers that gave to Paul.

10) As a qualifier, he backtracks chronologically and cites at least a couple of cases of their giving when he was in Thessalonica, another city in the region of Macedonia.

11)In Paul’s day “Macedonia” was a Roman province bordered in part by Thrace in the east and Achaia in the south.

12) Following his departure from Philippi, Paul traveled to Thessalonica, Berea, Athens, and arrived in Corinth (~50-51 AD on his 2^nd missionary journey, Acts 16:12-17:1, 10, 15, 18:1).

13) While in Thessalonica, Paul worked to earn his living, but we may surmise that his financial responsibilities were lessened as a result of the Philippians’ generosity (1 Thess. 2:9, 2 Thess. 3:7-8).

14) These believers faithfully provided for his material needs even when in Corinth (2 Cor. 8:1ff cf. 1 Cor. 9:6-14).

15) Paul clarifies his motives regarding their financial gift.

16)It is their spiritual profit he seeks not his own financial gain.

17) Paul continues using business terminology as he states, “I seek the profit which increases to your account.”

18) Our verb “seek” indicates a strong desire for something (“epizeteo”).

19) The “profit which increases,” literally “the fruit which abounds” refers to the eternal reward that is gained through their grace giving.

20) As they gave or practiced any other good work, an increment of eternal reward would be deposited in their “heavenly” account (cf.1 Peter 1:4, 2 Tim. 4:8).

21) At the Bema they would cash out their account (1 Cor. 3:12-15, 2 Cor. 5:10).

22) It was to this end and their overall spiritual growth that Paul directed his ministry among the Philippians.

Philippians 4:18-20 But I have received everything in full, and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God. ¹⁹ And my God shall supply all your needs according to His riches in glory in Christ Jesus. ²⁰ Now to our God and Father be the glory forever and ever. Amen.

Analysis of vv. 18-20:

1)     The financial gift brought by Epaphroditus had satisfied his needs.

2)     Regarding the receipt of the gift, Paul indicates:

a)     He received everything in full (business t.t. to receive in full what is due).

b)     He has abundance so the gift was more than enough.

c)     I am amply supplied or literally “filled up.” 

3)     He describes their grace gift with a metaphor from O.T. sacrifices: a fragrant aroma, an acceptable sacrifice, and that it was well-pleasing to God (Lev. 2:9, Malachi 3:4).

4)     Their gift was in accord with Divine standards, it was offered with the proper motivations, and so was pleasing to God.

5)     To give of oneself and resources in accordance with sound doctrine is a sacrifice that finds approval with God (cf. Rom. 12:1, Eph. 5:2, 1 Peter 2:5).

6)     Paul assures the Philippians that God will supply all their material needs as they continue in CWL.

7)     Besides material needs, God would also satisfy their spiritual needs (e.g. inner peace, joy).

8)     “His riches in glory in Christ Jesus” are limitless so they could have confidence in Paul’s assurance.

9)     V. 20 is a succinct doxology in which Paul ascribes eternal glory to God for His provisions.

Philippians 4:21-23 Greet every saint in Christ Jesus. The brethren who are with me greet you. ²² All the saints greet you, especially those of Caesar’s household. ²³ The grace of the Lord Jesus Christ be with your spirit.

Analysis of vv. 21-23:

1)     Paul sends greetings to every believer at Philippi.

2)     We may infer this was conveyed to them through the leadership of the churches in Philippi (i.e. overseers and deacons, 1:1).

3)     The believers in Paul’s immediate company also sent their greetings to the Philippians (e.g. Timothy).

4)     He expands the greetings to include those sent from “all the saints.”

5)     This refers to the believers in Rome, especially those of Caesar’s household.

6)     The latter group denotes those who were engaged in service to Rome including the emperor’s slaves, soldiers, advisors, and possibly relatives of Nero.

7)     Paul concludes by expressing his desire that “The grace of the Lord Jesus Christ be with your spirit.”

8)     The Philippians adherence to the principles of sound doctrine would make this desire and the apostle’s opening wish a reality (Philippians 1:2 Grace to you and peace from God our Father and the Lord Jesus Christ).

End: Chapter 4

a)     A city of Macedonia originally founded as Krenides by Greek colonists in ~360 BC.[1]

b)     Philippi was 9 miles from the coastal port of Neapolis, modern day Kavalla.

c)     The city was later taken over and renamed by Philip II of Macedon, father of Alexander the Great (356 BC).[2]

d)     It possessed a strategic location:

i)       Adjacent to well-watered, fertile land, the plain of Datos.

ii)    It was on the natural land route from Europe to Asia.

iii)  Nearby to rich mineral deposits including gold.

e)     All Macedonia including Philippi came under Roman control in 168 BC.

f)      Eventually Macedonia became a Roman province that was divided into four parts.

g)     According to Luke, Philippi was a leading city in the district of Macedonia (Acts 16:12).

h)     In 42 BC two major battles were fought on the adjacent plain.

i)       The armies of Cassius and Brutus, the assassins of Julius Caesar were opposed by the armies of Octavian, later the emperor Augustus, and Mark Antony.

ii)    Octavian and Mark Antony prevailed.

iii)  Following the victories, Octavian honored Philippi by classifying the city as a Roman military colony (Colonia Augusta Julia Philippensis).

iv)  This special act endowed the populace of Philippi with full Roman citizenship.

v)     Philippi was also granted the honor of ius italicum (Italic right).

(1)  Although physically situated in Macedonia, legally the city was considered Roman soil.

(2)  The citizens were governed under Roman law rather than local or Hellenistic law.

(3)  Colonists could purchase, own, or transfer property and had the right of pursue civil lawsuits.

(4)  Citizens were also exempt from certain taxes.

i)       Octavian also settled the city and surrounding geographical area with discharged veterans from the war.

j)       These former allies turned against one another and in 30 BC Octavian defeated Mark Antony at nearby Actium.

k)     In a shrewd political move, Octavian settled Philippi with the defeated veterans of Antony’s army.

l)       These settlements created loyalty from those who had fought with him and from those who had just fought against him. 

2)     The authorship of Philippians.

a)     The letter was written by the apostle Paul.

b)     Personal background

i)       Paul was a Jew born in Tarsus, capital of Cilicia, in Asia Minor (Acts 21:39).

ii)    Tarsus was considered a cosmopolitan city with varied cultural influences (oriental, Hellenic etc…)

iii)  The city was known as an important center for learning, especially philosophy.

c)     Paul was “brought up” in Jerusalem and was educated in the Law by the renowned Pharisee, Gamaliel (Acts 22:3, 26:4 cf. Acts 7:20-21).

d)     Paul possessed impeccable credentials. He was “a Hebrew of Hebrews” (Philip. 3:5-6)

e)     In addition, he was a Roman citizen (Acts 22:29)

f)      The approximate age of Paul at the time of the epistle to the Philippians:

i)       Paul (Saul) is “a young man” at the stoning of Stephen which occurred in 35 AD (Acts 7:58).

ii)    The word “young man” is the Greek noun “neanias.” This word occurs 3x in the NT: Acts 7:58, 20:9, 23:17.

iii)  The primary definition is a youth or young man between the ages of 24-40 yrs. old.

iv)  According to Jewish custom, young men entered life as a “rabbi” in the sect of the Pharisees at approx. 30 years old. This would reduce Paul’s age range to 30-40 years old.

v)     By the time of the stoning of Stephen in 35 AD, Paul would have been between 30-40 years old. Also, this would remain within the age range of 24-40 years old which is required by the noun “neanias.”

g)     Paul authored this epistle in ~61-62 AD along with Colossians, Philemon, and Ephesians. This was during his first Roman imprisonment which occurred after his third missionary journey. In Philemon 1:9, Paul refers to himself as “aged” (Greek: “presbutes” – : Lk 1:18, Titus 2:2, Phlm. 1:9). The noun is defined as an old man or aged person. Grammatically, trying to establish his exact age for “presbutes” is unviable. However consider the following:

i)       There is a span of 26 years from the stoning of Stephen to the writing of Philippians.

ii)    Now we know that if Paul was between 30-40 years old in 35 AD, and 26 years are added, then in 61 AD, he would be 56-66 years old. Also, certain extra-biblical Greek sources indicate “aged” refers to a man between 50-56 yrs old. 

h)     Although Timothy is mentioned in v. 1, Paul is solely responsible for the content of the letter.

i)       The authenticity of Pauline authorship is corroborated by the early church writers Polycarp and Irenaeus.[3]

3)     Addressees.

a)     Paul addressed the letter to the community of believers living in Philippi (i.e. “to all the saints in Christ Jesus who are in Philippi…”).

b)     It was in Philippi that Paul first proclaimed the Gospel in Europe.

i)       Strategically situated on the Egnatian Way, the city was primarily a military and agricultural center rather than a commercial hub.

ii)    The primary responsibility of the colony was to ward off barbarian attacks and preserve the peace.

c)     The church in Philippi had been founded on Paul’s 2^nd missionary journey in ~50 AD (Acts 16:11-40).

d)     The population was primarily a mixture of Roman colonists and native Macedonians.

e)     Evidently the composition of the membership was predominantly Gentile.

f)      As a privileged Roman colony with numerous re-settled veterans, the standards and practices of Rome dominated (Acts 16:20-21, 35, 37).

g)     The official language was Latin, but knowledge of koine Greek was essential for the citizens. Inscriptions in both languages have been discovered in the ruins.

h)     Strong bonds were formed between Paul and the Philippians church.

i)       Paul’s affection for these believers is evident throughout the text (cf. 2 Cor. 8:1-5).

ii)    Furthermore, they were generous in their monetary support of the apostle during his journeys (Phil. 4:15ff also 2 Cor. 11:9).

iii)  After its establishment, Paul visited the church on several occasions (Acts 20:1-6, 2 Cor. 2:13, 7:5).

iv)  He also maintained frequent communications with them (Acts 18:5, 19:22, Phil. 2:25).

4)     The time of writing.

a)     At the time of writing, Paul is clearly incarcerated (Phil. 1:7, 13-14, 17).   

b)     There are some rival theories regarding the place of origin which include Ephesus, Caesarea or Rome.

i)       Ephesus:

(1)  Although Paul was there for 3 yrs., there is no proof that Paul was imprisoned for a prolonged period.

(2)  Luke are not known to be with Paul in Ephesus (Acts 20:31, Phil. 1:1).

(3)  There is no solid evidence that a praetorium existed in Ephesus. Ergo there would be no praetorian guard.

ii)    Caesarea:

(1)  When compared with the other “prison epistles,” Paul expected his release from imprisonment. If Paul had been expecting release in Caesarea, he also would probably expect to be lynched (Phil. 1:25, 2:24, Philemon 1:22).

(2)  In any case, Paul “left” Caesarea as a prisoner in route to Rome. This was due to his appeal to Caesar with Porcius Festus who had succeeded Felix as procurator in Caesarea in late 59 AD (Acts 23:12-23, 26:32).

c)     Rome:

i)       The internal evidence in the letter favors a Roman imprisonment.

ii)    References to the “whole praetorian guard” and “Caesar’s household” imply that Rome is the place of writing (Phil. 1:13, 4:22).

iii)  Although the word “praetorium” may refer to a governor’s palace, the term more naturally refers to Caesar’s imperial guard stationed in Rome, especially preceded by the adjective “whole.”

iv)  Furthermore, the epistle is linked to Philemon, another prison epistle. Examine the parallels:

(1)  Timothy is mentioned in the greeting (Phil. 1:1, Philemon 1:1)

(2)  Paul is imprisoned in both epistles (Phil 1:7, 13-14, 17, Philemon 1:1, 23)

(3)  Paul expects his release from prison (Phil 1:25, Philemon 1:22)

d)     Paul was sent to Rome by Porcius Festus in late 59 AD. Allowing for reasonable travel time to include violent storms, ship wrecks, snake bites etc., Paul would have arrived in Rome ~60 AD (Acts 27-28:4).

e)     Conclusion: Philippians, as one of the prison epistles along with Colossians, Philemon, and Ephesians was authored by Paul during his first Roman imprisonment; an imprisonment which spanned the years 60-62 AD.

f)      Nero was in power at the time of writing (r: 54-69 AD).

5)     The purpose of the letter.

a)     The immediate purpose for the writing of the letter was the return of Epaphroditus following his near fatal illness in Rome (Phil. 2:25).

b)     The Philippian believers were facing opposition, and Paul sought to provide encouragement (Phil. 1:27-28).

c)     He also provided exhortation in order to quell an internal spat between two believers (Phil. 4:2).

d)     Paul acknowledged the monetary support of the believers in Philippi (Phil. 4:10ff).

6)     General characteristics of the letter.

a)     The letter was highly personal in nature. Paul frequently addresses the recipients as “brethren” and “beloved” (1:12, 2:12, 3:1, 13, 17, 4:1, 8).

b)     Joyfulness is a major theme within the letter (1:4, 18, 25, 2:17-18, 28-29, 3:1, 4:1, 4, 10).

c)     The letter contains profound Christological details concerning the pre-existence, incarnation, and exaltation of Jesus Christ (2:5-11).

7)     Content- General Outline

a)     Introductory section.

i)       Salutation, 1:1-2

ii)    Thanksgiving and prayer, 1:3-11.

b)     News and directives

i)       Paul’s affairs, 1:12-26.

ii)    Directives for the church, 1:27-2:18.

iii)  News about Timothy and Epaphroditus, 2:19-30.

c)     Warning against error.

i)       The inadequacy of the flesh, 3:1-4a.

ii)    The example of Paul, 3:4b-14.

iii)  Application and appeal for harmony, 3:15-4:3.

d)     Concluding matters.

i)       Final exhortations, 4:4-9.

ii)    Gratitude for support, 4:10-20.

iii)  Final greetings, 4:21-23.

[2] Ibid

[3] Peter Kirby, “Polycarp to the Philippians,” Early Christian Writings, 2006; available on http://www.earlychristianwritings.com/text/polycarp-lightfoot.html; Internet; accessed 29 January 2010; Christian Classics Ethereal Library, Irenaeus, Against Heresies, III, xii. 9, IV, xxiv, 2; http://www.ccel.org/ccel/schaff/anf01.ix.iv.xiii.html; http://www.ccel.org/ccel/schaff/anf01.ix.vi.xxv.html; Internet; accessed 29 January 2010.