HarperCollins Study Bible

by Harold W. Attridge

  e Other ancient authorities read of the Lord

  2.1–11 Exhortations to unity and humility, as illustrated by Christ’s life.

  2.4 There is good manuscript evidence for adding “also” after but. Others, lit. “one another” the Philippian Christians are to show humility toward one another, not necessarily toward people in general.

  2.6–11 These verses, as their format shows, are widely regarded as a Christ hymn that Paul quotes here. There are several references to Christians singing hymns (see Acts 16.25; 1 Cor 14.26; Eph 5.19; Col 3.16), and other Letters associated with Paul quote hymns or at least fragments of them (see Eph 5.14; Col 1.15–20; 1 Tim 3.16; 2 Tim 2.11–13). This hymn, after an introductory statement about the preexistent Christ (v. 6), contains two stanzas: the first (vv. 7–8) speaks of Christ’s life and death in terms of the obedience and humiliation characteristic of slaves, and the second (vv. 9–11) speaks of his resurrection in terms of the status and deference accorded a master.

  2.6 In the form of God, puzzling; it may refer to Christ’s divine nature or to his divine glory or status. In any event the expression contrasts with the form of a slave in v. 7. Exploited (lit. “seized,” as in robbery) is likewise problematic, but it too has a contrasting expression later in the hymn: what Christ could have seized is, by virtue of his refusal to do so and his subsequent humiliation, given to him by God (v. 9).

  2.7 The form of a slave. See note on 2.6.

  2.8 Obedient, presumably to God. Death on a cross was a cruel form of punishment reserved for slaves, brigands, and others of little or no status.

  2.9 The name that is above every name is either Jesus (see v. 10) or, more likely, Lord, which denotes his status and power (see v. 11).

  2.10 Every knee should bend was probably a liturgical signal for the whole congregation to bow down in recognition of Christ’s present status as Lord (v. 11).

  2.11 The title Lord (lit. “master”) for Christ is central to this Letter (see 1.2, 14; 2.19, 29; 3.8, 20; 4.1, 2, 4, 10, 23). The hymn, comparing the resurrected Christ to a master, probably envisages a slave master, although some scholars think it compares Christ to the master par excellence, namely, the Roman emperor.

  2.12–18 The hymn (vv. 6–11) grounds Paul’s further exhortations.

  2.12 Obeyed. The obedience shown by Christ (v. 8) is now expected of the Philippians.

  2.15 Crooked and perverse generation recalls Deut 32.5. You shine like stars in the world has the same meaning as the more familiar “You are the light of the world” (Mt 5.14).

  2.16 Run in vain, an athletic image, used also in Gal 2.2. For Paul’s use of athletic imagery, see esp. 1 Cor 9.24–27.

  2.17 Poured out as a libation, a vivid image from sacrificial ritual. After the god’s portion of the victim had been offered, the fire on the altar flared up when the priest poured wine on the fire, sending the aroma of the sacrifice to heaven. Here, the Philippian Christians are the priests, their faith the sacrifice, and Paul’s blood the libation.

  2.19–30 Paul announces, by way of digression, the coming visits of Timothy and Epaphroditus to Philippi.

  2.19 Timothy (see 1.1) was well known to the Philippians (Acts 16.3, 12; 19.22). He was one of Paul’s closest associates, which explains why Paul calls him his son (v. 22; see also 1 Cor 4.17; 1 Thess 3.1–6).

  2.23 How things go with me, the outcome of Paul’s trial.

  2.25 Epaphroditus is introduced lavishly with three terms relating him to Paul and two to the Philippians. He is unlikely to be the Epaphras (a shortened form of Epaphroditus) of Col 1.17; Philem 23. Fellow soldier carries forward the military metaphor (see note on 1.27–28).

  2.28 The tense of the verb translated send indicates that Epaphroditus, unlike Timothy, is leaving right away and will carry the Letter on his return to Philippi.

  Philippians 3

  1Finally, my brothers and sisters,a rejoiceb in the Lord.

  Breaking with the Past

  To write the same things to you is not troublesome to me, and for you it is a safeguard.

  2Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!c 3For it is we who are the circumcision, who worship in the Spirit of Godd and boast in Christ Jesus and have no confidence in the flesh—4even though I, too, have reason for confidence in the flesh.

  If anyone else has reason to be confident in the flesh, I have more: 5circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6as to zeal, a persecutor of the church; as to righteousness under the law, blameless.

  7Yet whatever gains I had, these I have come to regard as loss because of Christ. 8More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ,e the righteousness from God based on faith. 10I want to know Christf and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11if somehow I may attain the resurrection from the dead.

  Pressing toward the Goal

  12Not that I have already obtained this or have already reached the goal;g but I press on to make it my own, because Christ Jesus has made me his own. 13Beloved,h I do not consider that I have made it my own;i but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14I press on toward the goal for the prize of the heavenlyj call of God in Christ Jesus. 15Let those of us then who are mature be of the same mind; and if you think differently about anything, this too God will reveal to you. 16Only let us hold fast to what we have attained.

  17Brothers and sisters,k join in imitating me, and observe those who live according to the example you have in us. 18For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. 19Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things. 20But our citizenshipl is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. 21He will transform the body of our humiliationm that it may be conformed to the body of his glory,n by the power that also enables him to make all things subject to himself.

  next chapter

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  a Gk my brothers

  b Or farewell

  c Gk the mutilation

  d Other ancient authorities read worship God in spirit

  e Or through the faith of Christ

  f Gk him

  g Or have already been made perfect

  h Gk Brothers

  i Other ancient authorities read my own yet

  j Gk upward

  k Gk Brothers

  l Or commonwealth

  m Or our humble bodies

  n Or his glorious body

  3.1a Rejoice (see 2.18) functions as a transition back to the theme of the Letter after the digression of 2.19–30.

  3.1b–11 The tone of the Letter changes as Paul warns the Philippians of dangerous persons and ideas.

  3.2 Dogs, a reproach commonly used by Jews of non-Jews (see Mk 7.27–28; Rev 22.15). Those who mutilate the flesh is a harsh rejection of the literal circumcision of Christians; see also Gal 5.12.

  3.3 The circumcision, now used only metaphorically, applies to Christians (see Rom 2.25–29; Eph 2.11).

  3.5 For the custom of being circumcised on the eighth day after birth, see Gen 17.12; 21.4; Lev 12.3; Lk 1.59; 2.21; Acts 7.8. On Paul’s descent from the tribe of Benjamin, see Rom 11.1. To judge from the distinction between Hebrews and Hellenists in Acts 6.1, a Hebrew born of Hebrews is probably Paul’s claim to knowledge of Hebrew (see Acts 21.40; 22.2–3; Gal 1.14). On Paul as a Pharisee, see Acts 23.6; 26.5.

  3.6 On Paul as a persecutor, see Acts 8.3; 9.1, 21; 22.4; 26.10–11; 1 Cor 15.9; Gal 1.13, 23.


  3.8 Rubbish (lit. “garbage” or “human excrement”), a strong rejection of what Paul had earlier counted as dear.

  3.9 Paul rejects a righteousness of my own that comes from the law—whether the individual righteousness of fulfilling the law or the corporate righteousness of being a member of the Jewish people—in favor of a righteousness that comes through faith in Christ (see 1.11; see also Rom 1–8; Gal 1–3).

  3.12–4.1 Paul calls on the Philippians to remain united and to imitate him.

  3.12 This is not in the Greek, but some object must be supplied from the context—resurrection (v. 11) or righteousness (v. 9).

  3.13–14 Paul describes his life as a Christian using the athletic metaphor of a sprinter who ignores what lies behind him and looks only forward, straining toward the finish line in order to win the prize; see also note on 2.16.

  3.17 On Paul’s churches imitating him, see 1 Cor 4.16; 11.1; 1 Thess 1.6. Us, probably not only Paul, but also Timothy and Epaphroditus.

  Philippians 4

  1Therefore, my brothers and sisters,a whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.

  Exhortations

  2I urge Euodia and I urge Syntyche to be of the same mind in the Lord. 3Yes, and I ask you also, my loyal companion,b help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.

  4Rejoicec in the Lord always; again I will say, Rejoice.d 5Let your gentleness be known to everyone. The Lord is near. 6Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

  8Finally, beloved,e whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think aboutf these things. 9Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

  Acknowledgment of the Philippians’ Gift

  10I rejoiceg in the Lord greatly that now at last you have revived your concern for me; indeed, you were concerned for me, but had no opportunity to show it.h 11Not that I am referring to being in need; for I have learned to be content with whatever I have. 12I know what it is to have little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well-fed and of going hungry, of having plenty and of being in need. 13I can do all things through him who strengthens me. 14In any case, it was kind of you to share my distress.

  15You Philippians indeed know that in the early days of the gospel, when I left Macedonia, no church shared with me in the matter of giving and receiving, except you alone. 16For even when I was in Thessalonica, you sent me help for my needs more than once. 17Not that I seek the gift, but I seek the profit that accumulates to your account. 18I have been paid in full and have more than enough; I am fully satisfied, now that I have received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19And my God will fully satisfy every need of yours according to his riches in glory in Christ Jesus. 20To our God and Father be glory forever and ever. Amen.

  Final Greetings and Benediction

  21Greet every saint in Christ Jesus. The friendsi who are with me greet you. 22All the saints greet you, especially those of the emperor’s household.

  23The grace of the Lord Jesus Christ be with your spirit.j

  * * *

  a Gk my brothers

  b Or loyal Syzygus

  c Or Farewell

  d Or Farewell

  e Gk brothers

  f Gk take account of

  g Gk I rejoiced

  h Gk lacks to show it

  i Gk brothers

  j Other ancient authorities add Amen

  4.2–9 Specific and general exhortations.

  4.2 Paul’s earlier exhortation to the Philippians to be in agreement (2.2) is now directed specifically to two women, Euodia and Syntyche. The nature of their dispute is not known.

  4.3 Companion (Greek syzygos). The Greek word may be a proper name (see text note k); if not, the referent is unknown. The book of life. See Ex 32.32; Ps 69.28; Dan 12.1.

  4.10–20 Paul has already referred briefly to the gifts he has received from the Philippians through Epaphroditus (1.5; 2.25). Now he offers his full and formal thanks, although these expressions of gratitude alternate with those expressing his independence and even his indifference to privation.

  4.11 Learned to be content. Being satisfied with whatever one’s circumstances are is another Stoic concept in this Letter. See note on 1.10.

  4.12 Learned the secret (lit. “have been initiated”) reflects the language of religious initiation into mystery cults with their secret rites and revelations.

  4.16 On Paul in Thessalonica, see Acts 17.1–9; 1 Thess 2.1–12.

  4.17 Not that I seek the gift captures Paul’s desire to be as independent as possible, e.g., through supporting himself by tentmaking (Acts 18.3; 1 Cor 4.12; 2 Cor 11.7–11; 12.14–15), an independence made more difficult because of imprisonment.

  4.18 I have been paid in full, a commercial expression used in receipts. Epaphroditus. See note on 2.25. A fragrant offering…to God, language drawn again from sacrificial ritual (see note on 2.17), but here Paul speaks as though he were the priest reporting on the efficacy of the Philippians’ gift/sacrifice.

  4.21–23 Brief greetings conclude the Letter, again typical of Paul’s Letters and ancient letters generally.

  4.22 The emperor’s household has been seen as evidence that Paul’s imprisonment was in Rome. But that household included more than the emperor and his family; it embraced any number of slaves, freedmen, and soldiers who served the emperor in Rome or in the provinces. Accordingly, this phrase says less about the place of Paul’s imprisonment than about the ties some of the Philippians had to Rome and its administrative apparatus, owing to Philippi’s status as a Roman military colony (see Introduction).

  The Letter of Paul to the COLOSSIANS

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  COLOSSIANS, WHICH PURPORTS to be a Letter from Paul, was written to deal with a controversy that had developed in a gentile congregation (2.13) established not by Paul but probably by Epaphras (1.7–8; 2.1). Challenges to Pauline authorship of Colossians abound, for substantial reasons. Colossians makes claims that are not supported by the unquestionably authentic Letters (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon). Colossians asserts that believers already share Christ’s resurrection (2.12–13; 3.1), while Paul scrupulously affirms that believers have died with Christ but have not yet been raised with him. Colossians states that Christ is the head of the church, his body, while Paul never extends the metaphor in that fashion (cf. Rom 12.4–5; 1 Cor 12.12–27). Colossians also says that through Christ there is “forgiveness of sins” (1.14; 2.13; 3.13), whereas Paul writes of freedom from sin defined in the singular and as a power. And Colossians, like Ephesians, but unlike the undisputed Pauline Letters, is composed of long, complex sentences that the NRSV breaks into shorter segments for clarity.

  The Letter’s strongest literary ties are with Ephesians, with which it shares various expressions (e.g., “fullness of God,” Col 1.19; 2.9; Eph 1.23; 3.19), concepts (e.g., Christ’s authority over rival powers, Col 2.10; Eph 1.21–22, and his headship over the church, 1.18; Eph 1.22), and tables of household admonitions (Col 3.18–4.1; Eph 5.21–6.9). Colossians has affinities with other documents of the late first century CE as well, sharing with them such concepts as the idea of Christ as the beginning or origin of creation (1.16, 18; see Heb 1.10; Rev 3.14), seated alongside God (3.1; see Acts 2.33–34; Heb 1.3, 13; 8.1; 10.12; 12.2; Rev 3.21), and the contrast between shadow and reality (2.17; see Heb 8.5; 10.1).

  Th
e Controversy

  AT THE HEART OF COLOSSIANS is a christological dispute over whether what has already been accomplished in Christ has actually and completely liberated the believers from the powers of the universe and given them proper access to God. The opponents, whose position the author scornfully portrays as deceitful “philosophy” (2.8), seem to be urging asceticism (perhaps in order to achieve visions, 2.18), observance of special holy times (2.16), and worship of celestial powers (2.18) as means of gaining wisdom (2.23) and access to God.

  By appealing to tradition (chiefly the Christ hymn of 1.15–20) and to the readers’ clear experience of a new, full life in Christ inaugurated in their baptism, the author disputes the need for requirements beyond the “Christ in you” (1.27) that they already know. The author calls on the readers to show endurance and steadfastness while they live in a fashion appropriate to what they have already received. The Letter details the comportment appropriate to their status in Christ.

  Baptism and the readers’ experience of it ground the argument. Baptism is analogous to burial and resurrection (2.12–14; the death and rebirth motifs are developed in alternating paragraphs beginning in 2.20); it is a special circumcision (cf. Gen 17.9–14), signifying incorporation into a new body, God’s people (2.11–14). With its disrobing and reclothing, baptism requires that believers “put off” their former way of life and “put on” a new and appropriate one (3.9–12).

  The sufficiency of what believers have already received is affirmed throughout the Letter as a way of undermining the opponents’ demand that they add special practices to support the adequacy of their standing before God. Accordingly we see a recurrent emphasis on “fullness” and “completeness” (1.19, 24; 2.3, 9–10), on what the Colossians already possess, including resurrection with Christ (2.12) and enthronement with God and Christ in the heavenly places (3.1–3). They already share in the riches (2.2), treasures (2.3), and inheritance (1.12) and are assured that they are already insiders, admitted to the previously hidden mystery of God that is “Christ himself” (1.26; 2.2).