Exposition of Philippians

James A. Brooks  |  Southwestern Journal of Theology Vol. 23 - Fall 1980

Introduction (1:1-11).

Ancient letters written in Greek consisted of an introduction, the main body, and a conclusion. Furthermore, the introduction always contained an indication of the writer and recipient(s) and a word of greeting, and it often contained an expression of gratitude and/or a wish for good health or circumstances. All these things are true of the letters of Paul except that he Christianizes items three and four in the introduction and the conclusion. Paul’s letters, therefore, and Philippians especially, are real letters and not doctrinal tracts or sermons artificially set forth in the form of a letter. Philippians is one of the most personal and informal of Paul’s letters.

1. Writer (1:1a).

The author of the letter is Paul. Timothy is   mentioned only as a courtesy because he was with Paul at the time of writing and because he was well-known to the Christians at Philippi, no doubt because he accompanied Paul and Silas there during Paul’s second missionary journey. Timothy is also mentioned at the beginning of II Corinthians, Colossians, I and II Thessalonians, and Philemon—and in I and II Timothy in another connection.

Paul makes no reference to his apostleship (the omission elsewhere only in I and II. Thessalonians and Philemon), probably because it was not disputed at Philippi and because of the personal and friendly nature of most of the letter. He describes himself and Timothy simply as “servants of Christ Jesus.” As the RSV footnote indicates, Paul uses the word which is usually translated ‘slaves’. The word sheds much light on Paul’s concept of the ministry and on what should be the proper concept of ministry even today.

2. Recipients (1:1b).

In his earlier letters ( I and II Thessalonians, Galatians, and I and II Corinthians) Paul addresses the church, but for some unexplained reason in his later letters including Philippians he always substitutes the term ‘saints’. The word does not refer to character or conduct as such but to being set apart and dedicated to God. In the New Testament, as opposed to later ecclesiastical usage, every Christian is a saint. The saints are described as being “in Christ.” This expression is a favorite of Paul, appearing in slightly different forms about 130 times. It speaks of union with Christ, of a personal relationship with him of the most intimate kind.

In addition to addressing the whole church as saints Paul singles out the bishops and deacons for special mention. The authenticity of these words has been questioned on the assumption that the offices did not yet exist in Paul’s day, but the words appear in every ancient manuscript of the book. It is true that the office of bishop as it existed in the sixth and seventh decades of the first century was quite different from that which grew up in the second and third centuries. Note especially that there were several bishops and not just one at Philippi. No special authority is attached to the position. As a matter of fact the word in the New Testament is used synonymously with the word ‘elder’ and the idea of being a pastor (cf. Acts 20: 17, 28; Titus 1:5-7; I Peter 5:1-2). As a result many versions avoid the translation “bishop” and use such terms  as “overseers” (NIV), “leaders” (TEV) , and “superintendents” (Good­ speed) .

3. Salutation (1:2).

Instead of the usual word of greeting chairein ( literally ‘to rejoice’, but as a greeting simply   ‘hello’) , Paul always uses the cognate noun  charis   (‘grace, God’s unmerited favor’) and thereby gives a distinctively Christian atmosphere to his letters. In addition to his Christianized Greek form of greeting he adds the usual Hebrew word of greeting, peace. The biblical concept of  peace is not the   absence of trouble but an attitude of serenity and well-being that can exist even in the midst of trouble. He indicates that the source of both grace and peace is God the Father and the Lord Jesus Christ. Paul’s greetings are really an invocation, a prayer that his readers might experience the grace and peace of God.

4. Thanksgiving and prayer (1:3-11).

This section of many ancient letters was quite perfunctory. Not so with Paul’s letters. He was sincerely grateful for all that God had done for him and his converts, and he prayed earnestly that God’s blessings might abound more and more. For what is Paul thankful here? Instead of “my remembrance of you” (RSV, similar in most others), v. 3 could be translated “your remembrance of me” (Moffatt). In such case the reference is to the gift which is explicitly mentioned in 4:18. The “partnership in the gospel” (v.5, cf. v.7) refers to the same thing. The word Paul uses has become familiar even to English readers. It is koinonia: ‘fellowship, partnership, sharing’. By assisting Paul financially the Philippians had become part of a missionary endeavor which had swept across the northwestern quarter of the Mediterranean world. Contemporary Christians have the opportunity of sharing in an even larger undertaking. No wonder Paul was filled with joy (v. 4)! Joy is a major theme in the letter (also 1:18, 25; 2:17-18,   28-29;   3:1;   4:1, 4, 10). Furthermore, Paul has great confidence that God will continue this good work and other good works among the Philippians and indeed all Christians until the return of Christ (v. 6) . In the Old Testament ‘the day of the Lord’ was the day of judgment and blessing which would bring to an end the present evil age and inaugurate the corning age of righteousness. New Testament writers reinterpret it to refer to the second coming of Jesus. Paul never gave up hope that this would take place in his lifetime. In this, one of his later letters, he refers to it five times (also 1:10; 2:16; 3:20; 4:4).

Instead of “I have you in my heart” (NIV), v. 7 could be translated “you have me in your heart” (cf. NEB) and could be understood to be yet another allusion to the gift. In any event it is evident that mutual affection of the deepest and most meaningful kind existed between Paul and his friends in Philippi. Such relationships should be an integral part of   the Christian experience. “The affection of Christ” (v. 8) means the same kind of love that Jesus himself has.

The burden of the prayer in vv. 9-11 is that the saints in Philippi might continue to grow spiritually. Despite his great pleasure with most of his readers, Paul was realist enough to know that every Christian needs to grow in every area of the spiritual realm: love, knowledge, discernment (RSV) or insight (NIV) or judgment (TEV), ability to determine and to choose what is best, and the fruit of righteousness.   The   last   item   refers   to   the   virtues which should result from a right relationship with God. Cf. Gal. 5:22-23.

 

I. Present situation (1:12-26).

One reason why Paul wrote was to give his friends first­hand information about his situation.

1. Paul’s imprisonment and the gospel’s freedom (1:12-18).

At first Paul’s imprisonment appeared to be a crushing blow to his plans to preach further the gospel. Now he realizes, however, that as a result of his imprisonment the gospel was being preached more widely than if he had remained at liberty. God has a way of taking things which seem so bad to us and turning them to our and his advantage!

For one thing, at least a factual knowledge of Christ had become known throughout the praetorian (RSV) or palace (NIV, TEV) guard (v. 13), the emperor’s personal body­guard and army. This would have been unlikely if Paul had not been placed in the custody of these soldiers. For another, others who formerly had been reluctant to speak out had become bold to preach the gospel as a direct result of Paul’s incarceration (v. 14 ). True, some were doing so as a result of various bad motives even including causing trouble for Paul ( vv. 15-17), but the important thing was that the gospel was being preached (v. 18). Paul’s attitude about this matter is one which   contemporary Christians-Baptists in particular-would do well to ponder in the midst of their differences.

2. Paul’s uncertainty whether to desire death or release (1:19-26).

The passage makes it clear that the issue in Paul’s trial was life or death. If he had only himself to consider he would rather die and be with Christ (v. 23). (The statement certainly implies some kind of meaningful existence between death and the fullness of blessing at the resurrection). Paul realizes, however, that others still need his  ministry (vv. 22, 24). In the end, therefore, he is confident of release (vv. 19, 25). The really important thing is not whether he lives or dies but that he honor (RSV, TEV) or exalt (NIV) Christ in his body. As a result of the prayers of the Philippians and the help (RSV, NIV, TEV) or support (NEB) of the Holy Spirit (v. 19) he is confident that he will not be ashamed of the gospel and will have the courage to remain faithful no matter what happens (v. 20).

 

II. Appeal to the church (1:27-2:18).

Again realism takes over. Just because death was a real possibility for Paul, and just because even the best Christians constantly need to be challenged, appeal and even command  are called for at this point.

1. To stand firm in the face of opposition (1:27-30).

Verse 27 is one   of   many   instances   where   the   language of the KJV is hopelessly archaic.   In   1611   “conversation” could mean conduct, behavior (cf. RSV “manner   of   life”) , but today its meaning is limited to talking back   and   forth. The translation “manner of life,” however, does not fully capture the idea. The word really means to live as a good citizen, in the present context as a good citizen of the kingdom of God. Ironically, such conduct does not guarantee an unmolested life. To the contrary it usually provokes opposition. For this reason Paul appeals   to his   readers   to   “stand firm with one common purpose and fight together . . . for the faith of the gospel” (v. 27 TEV). By “faith of the gospel” Paul probably means faithfulness to the gospel   message.   Verse 29 indicates that suffering is a normal part of the Christian life. Such was also the teaching of Jesus. The   Jewish view was quite different, namely, that suffering was a sign of divine displeasure.

2. To maintain unity (2:1-2).

Persecution is not the only threat to a church. Disruption from within is an even greater one. The appeal here is very general, whereas 4:2 deals with a specific threat to unity. The apostle sets forth four incentives for unity: the encouragement (paraklesis: assistance, help-cf. parakletos: the Helper, the Holy Spirit) which results from being in Christ; the incentive (RSV) or comfort (NIV, TEV) which comes from the fact that Christ loves us; participation in (RSV) or fellowship with (NIV, TEV) the Holy Spirit; and “kindness and compassion for one another” (TEV).

Unity is primarily a matter of attitude, and that is indicated by the word phronein which appears twice in v. 2. It is a key word in Philippians, appearing ten times (also 1:7; 2:5; 3: 15   twice, 19; 4:2, 10 twice). It means “to think, to have an opinion, to care about.” Jesus taught that attitude and thought are just as important as action, and Paul emphasizes the same truth.

3. To follow Christ‘s example of humility (2:3-11).

The thought in this section follows naturally from that of the preceding: humility is another thing which promotes unity. Paul’s claim is radical because humility was not a virtue in the Greek world. Perhaps our word ‘servility’ best expresses the secular Greek reaction to the word Paul uses. God’s ways, however, are not man’s ways. It is paradoxical that true greatness consists of lowliness. This is best exemplified in Jesus Christ himself.

There is nothing in the Greek text of v. 4 corresponding to the word “only” in most translations, and the word “also” is of doubtful authenticity. These considerations make it possible that Paul is admonishing his readers to acknowledge the virtues of other Christians rather than admonishing them to exhibit concern for others.

The exact meaning of v. 5 is uncertain. The Greek reads literally: “have this attitude among yourselves which also in Christ Jesus.” One must supply a verb in the last part of the verse. The KJV supplies the verb “was,” and as a result Christ is set forth as an example to be followed. Similar is the rendering of the NIV (“Your attitude should be   the same as that of Christ Jesus”) and the TEV (“The   attitude you should have is the one that Christ Jesus had”). An objection to these translations is that they give an unparalleled meaning to the phrase “in Christ” which ordinarily refers to the believer’s union with Christ. The NEB avoids this difficulty by translating, “Let your   bearing   towards one another arise out of your life in Christ Jesus.” On this theory Christ is still an example, but he is much more than an example. He is the very source of humility. The first edition of the RSV has, “. . .which you have in Christ Jesus.” This approach seems to indicate that members of the church should have the same attitude toward one   another which they have toward Christ. (The second edition is ambiguous: “. . .which is yours in Christ Jesus.”) There are still other translations and interpretations in various commentaries  and studies. Perhaps the NEB is best.

There is widespread agreement that vv. 6-11 contain a confessional hymn which was sung in the Pauline churches prior to the writing of Philippians. It has rhythmical quality and parallelism of thought. A poetic arrangement may be observed in the NIV and TEV. A few scholars think that Paul himself composed it, most that he did not because of certain non-Pauline words and  ideas. A few think that it is of Palestinian origin, most that it originated in the Hellenistic churches, perhaps Antioch. There is less agreement on the number of stanzas, the number of lines per stanza, and to what extent Paul has modified the original hymn. Certainty is impossible, but there is nothing unlikely about this theory that Paul adopted and adapted a well-known hymn and used it to support his appeal.

Verses 6-8 (stanzas 1-3?) describe the voluntary humiliation of Jesus. He had the same form or (better) nature as God, and he was equal with God. (A more forceful affirmation of Christ’s deity is difficult to conceive! The passage also affirms his pre-existence). Yet he refused to hold on to this status. The word Paul uses. means either the act of grasping or snatching or plundering, or what is grasped. The latter, passive idea is best here. On the contrary he “emptied himself” (RSV), he “made himself nothing” (NEB, NIV), he “gave it all up” (TEV). This does not mean that Jesus ceased to be divine. It does mean that he gave up the outward appearance of divinity by taking the outward form, the nature of a servant or slave and by appearing in the likeness of human beings. The word “servant” in v. 7 may allude to the suffering servant of Isa. 53, but as the order of phrases indicates, the primary reference at this point is to the incarnation rather than to the cross. The last part of v. 8 introduces the idea of Jesus’ death, which constituted the lowest point in his humiliation. Only slaves and aliens were ordinarily subject to such a horrible death as that by crucifixion.

Verses 9-11 (stanzas 4-6?) describe Jesus’ exaltation by God. The verb translated “exalted” in v. 9 means ‘to lift above’ and may imply that God gave to his Son a more exalted place than he had previously. Names in antiquity were looked upon as indicative of the character and ability of a person. When God indicated his name he identified and revealed himself. Such a concept underlies the reference to the name of Jesus in vv. 9-10. The basic confession of the early church was that Jesus Christ is Lord, and according to vv. 10-11 it is to the lordship of the universe that Jesus is exalted.

4. To be obedient (2:12-18).

The word “therefore” looks back over what has just been said and makes an application. Just as Christ was obedient (v. 8), so must Paul’s Macedonian readers be-and that whether he continues to live (“presence”) or dies (“absence”). It is inconceivable that the last part of v. 12 could refer to salvation by works. Paul was the champion of salvation by faith, and the reference here is to the church as a whole and not individuals. To work out one’s salvation means to let it be fully realized and brought to completion. It needs to be understood that   salvation is a present process as well as a past experience. (It is also a future consummation.) Verse 13 makes it clear that even in working out one’s salvation it is God who works in the Christian.

5. To be blameless in an evil world (2:14-18).

Verse 14 further (cf. 2:2) intimates that there was some dissension within the church at Philippi. Even though the differences within the church seem to have been minor, Paul was still concerned. He wanted his converts to be without fault. The reference to a “crooked and depraved generation” (v. 15, NIV) may indicate that the vices mentioned have an adverse effect upon witness. It is uncertain whether the word in v.16 should be translated “hold fast” (RSV) or “hold out” (NIV), i.e., “to proffer” (NEB), to offer the word of life. If the latter, there is even more reason for believing that Paul is concerned about the reputation of the church. In v. 17 the blood spilled in martyrdom is compared to a libation (RSV) or drink offering (NIV). At times Paul was confident of release (1:25), but it is all too evident that execution was still a real possibility as he wrote.

 

III. Paul’s plans for his assistants (2:19-80).

1. To send Timothy in the near future (2:19-24).

The stated reason for sending Timothy is to obtain in­ formation about the church at Philippi. No doubt Paul had other things in mind as well, such as instructing the church and giving the Philippians up-to-date information about himself. It was for the latter reason that Timothy would not be dispatched until Paul could see how things would go with him (v. 23). The commendation of Timothy is one of the finest commendations in all of Scripture. Among those with Paul, Timothy may have been the only one who knew personally the Philippian Christians. In any event he had a greater concern for them than any other (v. 20). It is uncertain whether those referred to in v. 8 were with Paul or at Philippi. In v. 24 there is another expression of confidence of release.

2. To send Epaphroditus immediately (2:25-80).

Epaphroditus had been sent by the church to bear their gift to Paul (4:18) and to remain and assist him (2:25). He had become ill and homesick, however, and Paul decided that it was best to send him back home. In the present passage Paul highly commends him also, perhaps to silence any possible complaint that Epaphroditus had been unfaithful or that he was a quitter.

 

IV. Warning against false teaching (8:1-4:1).

The identity of the opponents has already been discussed in the introductory article. There an attempt was made to justify the sub-divisions employed below.

Introduction (8:1).

The word translated “finally” does not necessarily mean that the letter is about to be ended. It means literally ‘with reference to the remaining thing’. It could be translated ‘and so’ or ‘now’. Compare its use in I Thess. 4:1. Do the words “same things” refer forward or backward? Paul does not in fact repeat the things he has previously said, and the reference must be to what follows. The allusion is to what Epaphroditus and Timothy would say about false teaching. Paul decided that he also should write something about the matter. That would be the “safe course” (Moffatt) for the Philippians.

1. Legalism (8:2-16).

Jews of ten used the word “dogs” to refer to the Gentiles (cf. Matt. 15:26-27), and here Paul turns the term back upon them, or at least on their relatives, the Judaizing Christians. The Judaizers were Christians of Jewish background who were determined to hold on to everything in Judaism and merely add Christianity to it. They insisted that Gentiles had to be circumcised and otherwise keep the Jewish law in order to be saved. In v. 2, however, Paul refers to circumcision as mere mutilation of the flesh. There may be an allusion to Deut. 23:1 which excludes an emasculated person from the congregation of ancient Israel. Paul seems to be saying that a person who depends on circumcision is excluded from the new Israel. Circumcision was usually included in the category of good works by pious Jews, but here Paul says that those who practice it are evil workers. In v. 3 Paul indicates that the true circumcision is not a physical but   a spiritual thing.

If anyone could attain a right standing with God by physical means it was Paul, and in vv. 4-6 he shows why this was so. As a matter of fact, however, no person can come to know God in this way, and in vv. 7-11 Paul describes his rejection of this false way and his acceptance of the true way of faith. Paul came to realize   that the thing of greatest value is to know personally Jesus Christ and that Christ can be known only by faith. Verse 10 is one of the greatest passages in the Bible. The first part is somewhat ambiguous, however. The verb “to know” may express purpose: “so that I might come to know him”; it may express result: “and as a result come to know him”; or it may indicate the meaning of faith: “which involves knowing him”. The “power of his resurrection” is not that which will bring about the literal, bodily resurrection of the Christian when Jesus returns but that which is now at work in the life of a Christian. Sin results in spiritual death, and salvation may appropriately be spoken of as resurrection from such a state of death. Resurrection therefore is not only an objective event in the future; it is also a subjective experience in the present. The Christian life is not all glory, however, and Paul also desires to share in Christ’s sufferings. There is of course no reference to Christ’s redemptive sufferings. Of all people Paul would never have suggested the possibility of adding to them. Instead the reference is to suffering as a general principle in the life of Jesus and that of   the Christian. It is another aspect of union with Christ. Compare the comments on 1:29.

Verses 12-16 are a further example of the apostle’s realistic, down-to-earth attitude. He has already   experienced   a kind of resurrection, but he has not yet fully obtained even the   blessings   of   the   present   age.   Therefore   he   presses   on (same word translated ‘persecute’ in v. 6) in order to fully take   hold   of   that   for which   Christ   took   hold   of   him. The last element in this play on words refers to Paul’s conversion experience. It is difficult to decide whether the original Greek text of v. 13 reads “not” (RSV) or “not yet” (NEB, NIV, TEV). In vv. 15-16 Paul appeals to the Philippians to have the same attitude he had. It may well be, as some commentators have claimed, that the false teachers were claiming to have attained perfection by legalistic observance.

2. Libertinism (3:17-21).

Legalism is one extreme in ethical standards; libertinism or antinomianism is the other. Libertinism is the view that one is free to do anything he wishes. Antinomianism means against belief in law, i.e., against any kind of legal restraint. Certainly in the second century there were some professing Christians of the gnostic sects who not only advocated moral freedom but who, if their orthodox critics may be trusted, actually taught that such a course was beneficial. It would seem from Paul’s description that such ideas were just beginning to emerge at Philippi.

The libertines are described in v. 19 as those whose “god is their stomach,” whose “glory is in their shame,” and whose “mind is on earthly things” (NIV). The first item refers to indulgence in food ( hardly to Jewish food laws   as a few have claimed ), the second to sexual license (not to circumcision), and the third to worldliness in general. Instead of blindly following these “enemies of the cross” (v. 18), Paul appeals to his readers to follow his example (v. 17)   and to live as good citizens of the kingdom of God (v. 20). The word translated   “citizenship” (NIV, RSV “commonwealth”) is the noun form of the verb used in 1:27. Paul looks ahead to the return of the Lord for the complete trans­ formation of   the body and the moral life associated with it, but the same power which will accomplish this is available for moral transformation now.

Conclusion (4:1).

On the one hand the appeal is urgent and insistent. On the other it employs some of the most affectionate language to be found in any of Paul’s letters. The word “crown” (“stephanos”, not “diadema”) refers to that which was given to the victor in an athletic contest. The Christian is to live victoriously.

 

V. Further appeals (4:2-9).

1. To Euodia and Syntyche to agree and to the church to assist them (4:2-3).

Again it must be emphasized that disputes can be as destructive to the church as persecution and false teaching. Therefore Paul admonishes two prominent but otherwise unknown women in the church to resolve their differences. Unfortunately not even those who are faithful in Christian ministry, as were Euodia and Syntyche (v. 3), are exempt from such disputes. In fact zeal in ministry of ten produces them. The identity of the “true yokefellow”  (RSV, TEV = “faithful   partner,” NEB = “loyal comrade”) has been the subject of much speculation: Epaphroditus, Luke, Lydia, Timothy. It cannot be determined. Some even think the word is a proper name, Syzygos, but such a name is otherwise unattested. The reference may be to the pastor as a representative of the whole church, or the reference may be to each individual member of the church. Efforts have been made to identify Clement with Clement of Rome, the author of a letter from the church at Rome to the church at Corinth about A.D. 95, but this is unlikely because of the time span.

2. To rejoice (4:4).

It has already been pointed out that joy is a major theme in Philippians. Verse 4 is not the last reference to joy in the letter; but it is the most striking and sums up the theme.

3. To be considerate of others (4:5).

It is quite evident that at this point at least Paul was not writing systematically but was mentioning things simply as they   came to mind.   “Forbearance” (RSV) or “gentleness” (NIV, cf. TEV) or “magnanimity” (NEB) was also a virtue among the Greeks. They used the word to refer to equity as opposed to strict justice. The idea here seems to be that a Christian should not always demand his rights but should first of all consider the well-being of the other person.

4. To have confidence in God (4:6-7).

Anxiety reflects lack of faith in God. Furthermore, it never provides what is needed. If a Christian has some need, he should pray about it and at the same time give thanks for what he already has. The opposite of anxiety is peace. The kind of peace God gives can exist even in the midst of trouble. For this reason it cannot be fully understood even by a Christian.

5. To be noble minded (4:8).

None of the items on this list is distinctively Christian. All were virtues among the better elements of pagan society. The application is that Christians should fill their minds (cf. NEB, TEV) with good things in every area of life. Today Paul’s admonition could be applied to such things as the music to which we listen, what we read, what we see on television and in the movies, and even the quality of English which we use. Religion should not be opposed to culture.

6. To follow Paul’s teaching and example (4:9).

Teaching by example was perhaps more important in the first century than it is today and that because books were expensive and scarce and because the books of the New Testament were only in the process of being written. Even today for better or for worse we often find ourselves following the example of another. For this reason every Christian should be careful about his example.

 

VI. Gratitude for the gift (4:10-20).

When the Philippian church learned that Paul was in prison they sent him another gift. They had previously helped him financially at least twice while he was in Thessalonica (v. 16), and they had probably helped him shortly after this while he was in Corinth (v. 15 and II Cor. 11:9). Paul had learned the virtue of contentment (vv. 11-12)-something “rich Christians in an age of hunger” also need to learn. He did not seek this gift. He never asked for money. In fact it was his policy never to accept money from a church to which he was presently ministering (I Cor. 9:3-18; II Cor. 11:7-12; I Thess. 2:7-9). Instead he supported himself and his assistants by manual labor. He would, however, accept an offering from a church to which he had previously ministered. The gift the Philippians had now sent by Epaphroditus was most helpful, and Paul joyfully expresses his gratitude-quite possibly by taking the pen from his scribe and writing this paragraph himself.

This passage reveals a great deal about Christian giving. First it is more than just a way of meeting the needs of the church and her ministry. It is a basic element in the Christian life (v. 17). Giving is just as much a part of being a Christian as is morality, worship, and witnessing. Second, it is a spiritual sacrifice (v. 18). It is the Christian counterpart to the animal sacrifices of the old economy. Thud, it will be rewarded by God (v. 19). True, the reward is primarily spiritual, but it is also a part of God’s providence to provide for the physical and material needs of those who give of their possessions.

The church at Philippi should be remembered as one of the most generous churches described in the New Testament. Not only did it assist Paul on various occasions, it also contributed liberally to the offering Paul collected during his third missionary journey for the poor Christians in Judea (II Cor. 8:1-5). Contemporary churches would do well to follow the example of this one.

 

Conclusion (4:21-23).

1. Greetings (4:21-22).

Caesar’s household consisted of his domestic servants and administrative assistants. Obviously Paul had been able to win some of them to Christ-a great victory for the gospel! The Caesar at the time Paul wrote was Nero (54-68).

2. Benediction (4:23).

The letter ends just as it began, with a prayer that the readers might experience the grace, the favor, of God. Paul’s prayer has been answered many, many times over the course of more than nineteen centuries in the lives of those who have read and studied his letter to Philippi.

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