Philippians - Verse-by-Verse Biblical Exegesis
Philippians - Verse-by-Verse Biblical Exegesis Philippians - Verse-by-Verse Biblical Exegesis
αγαπη A "to know Christ" (3:10) αγαπη B "the power of His resurrection" (3:12,14) αγαπη C "fellowship in His sufferings" (3:17) While the reality of Paul's existence did not yet conform totally to the final purpose expressed in verses 1:9-11, he was nevertheless in an advanced stage of spiritual growth, which enabled him to teach others the characteristics which they should be looking for as they approach him in their own spiritual growth. This is the possible ‘overlap’ I mentioned earlier. I have placed each of these three Greek words before one of the “agape” circles, as possible prerequisites (tests) in the progression: αγαπη A διαφερω having your priorities in order αγαπη B ειλικριvω being pure and honorable in motives αγαπη C απρoσκoπoς proper scale of values, blameless Between each level of spiritual growth is a series of tests (δoκιμαζω) which, when passed by applying the proper doctrinal rationales, spur you forward toward the next stage. Along the way, the advancing believer, the winner (μεταχoι) during the extension of the angelic conflict on earth, is filled up to the point of overflowing (πληρoω) with divine wisdom (σoφια). On the chart, this is represented by the somewhat disjointed section at the bottom right; these attributes actually belong to the right of “Agape C” (3 rd circle). The basis for Paul's encouragement (1:19) is not merely that things will turn out all right in spite of the problems, but that the problems themselves assist us in our Christian experience. Suffering and testing from God (1:29) is a "gift" to be viewed in a positive light. This entire process, if followed through with precisely correct protocol, abounds to the glory (δoξα) and praise (επαιvoς) of God. In a nutshell, this is the Christian Way of Life. There are only two reasons why you, as a believer, are still alive: (1) to follow the divine protocol of the spiritual life as shown in my crude illustration and attain SGA, SGB or USG status, or (2) to reject the divine protocol of the spiritual life somewhere along the way and become a loser believer whose sole purpose for existence is to ‘test’ growing believers and provide them a way of attaining supergrace status - until you die the sin unto death. CHAPTER 1 LWB Philp. 1:1 Paul and Timothy, bondslaves belonging to Christ Jesus, to all the saints in union with Christ Jesus [positional truth], the ones who are located in and around Philippi, together with overseers [pastors, teachers] and deacons [table waiters]: KW Philp. 1:1 Paul and Timothy, bondslaves by nature, the property of Christ Jesus, to all the consecrated and separated ones in Christ Jesus who are in Philippi, together with overseers and
deacons. KJV Philippians 1:1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: TRANSLATION HIGHLIGHTS Paul introduces himself without stating his office as an apostle because there was nothing to correct in Philippi and therefore he did not need to state his rank. Timothy is mentioned alongside him in the introduction because Philippi was Timothy’s first pastorate. Paul refers to them both as bondslaves, because their wills were completely subject to the will of Christ. They were slaves by relationship, not by works or duties. The letter is addressed to believers only, members of the royal family of God. The phrase “in union or in the sphere of Christ Jesus” restricts the audience to those who are positionally in Christ, i.e., believers only. Paul wrote this letter to those believers who lived in the geographical area around Philippi. Paul also addresses the letter to the overseers and deacons of the various churches around Philippi. The Greek word “episkopos” refers to the pastors, bishops, and guardians of the churches in and around Philippi. There is only one pastor per church; there is no such thing in Scripture as a plurality of elders or pastors in a single assembly. There may many men in a local church with the pastor-teacher gift, but there is only one pastor with ultimate responsibility and authority in the local church. The Greek word “diakonos” refers to deacons, helpers, tablewaiters in a local church. The reference to these men is related to their duties, not to a position of authority. There are continuing arguments over whether women can be deacons, i.e., deaconesses. There is a gross over-statement of what the office of “deacon” does today. In the early church they distributed grace gifts, took care of neglected widows and children, and performed janitorial and occasional cooking duties. This was a position of serving others, not a position of authority over others. Deacons are servants of the church who should have the gift of helps and perhaps administration. They do not serve as pastors, guardians or teachers of a congregation; they do not have the spiritual gift of pastor or teacher. The authority of the overseer or pastor, on the other hand, is grossly understated today. Many congregations ignore this dimension of the spiritual gift entirely, choosing to hire, fire and bully the man in the pulpit at a whim. RELEVANT OPINIONS Christians are “saints” because of the new relationship into which they have been brought by God in Christ Jesus; it is not because of their own doing or by works of the law but because of what Christ has done. They are set apart for Him and His service. (P. O’Brien) The Spirit has brought you into fellowship with one another. Our fellowship with one another, indeed, is the corollary of our fellowship with Christ. It is in one Spirit that all believers in Christ have been baptized into one body, and He Who thus unites us to Christ, unites us also to one another. Christian fellowship is
- Page 1 and 2: Philippians Benjamin W. Brodie Sept
- Page 3 and 4: [perfect integrity & scale of value
- Page 5 and 6: is: from Bible doctrine], if there
- Page 7 and 8: as a student-teacher [apprentice],
- Page 9 and 10: objective [the pinnacle of spiritua
- Page 11 and 12: Philp. 4:10 Now I have received gre
- Page 13 and 14: Church founding is the work of God.
- Page 15 and 16: paramount importance, both to Paul
- Page 17: thinking is sucked into his mind (
- Page 21 and 22: himself more or less exclusively to
- Page 23 and 24: city as a whole. I would go so far
- Page 25 and 26: he was in prison. “Fellowship in
- Page 27 and 28: depends on how you translate the Fu
- Page 29 and 30: faith and to grow in holiness, God
- Page 31 and 32: ule too absolutely. If one article
- Page 33 and 34: Remember when I said Paul was think
- Page 35 and 36: virtue love? Yes, but he is piling
- Page 37 and 38: one enters fully into this entire c
- Page 39 and 40: extremely rich and abundant (PASubj
- Page 41 and 42: always be ready for action, to inst
- Page 43 and 44: time and eternity. Spiritual maturi
- Page 45 and 46: REVELANT OPINIONS For Paul the goal
- Page 47 and 48: itself and its Messiah Christ were
- Page 49 and 50: WHO Philippians 1:14 kai. tou.j ple
- Page 51 and 52: TRANSLATION HIGHLIGHTS Paul again c
- Page 53 and 54: words is to regard the opposition t
- Page 55 and 56: their conduct and speech in public.
- Page 57 and 58: apartment to live in, and attorney
- Page 59 and 60: the Lord gives him more years to li
- Page 61 and 62: face-to-face with Christ. So either
- Page 63 and 64: spiritual autonomy, which is the ne
- Page 65 and 66: united with him in death. In one se
- Page 67 and 68: said to enter Sheol or Hades. After
deacons.<br />
KJV <strong>Philippians</strong> 1:1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ<br />
Jesus which are at Philippi, with the bishops and deacons:<br />
TRANSLATION HIGHLIGHTS<br />
Paul introduces himself without stating his office as an apostle because there was nothing to<br />
correct in Philippi and therefore he did not need to state his rank. Timothy is mentioned<br />
alongside him in the introduction because Philippi was Timothy’s first pastorate. Paul refers to<br />
them both as bondslaves, because their wills were completely subject to the will of Christ. They<br />
were slaves <strong>by</strong> relationship, not <strong>by</strong> works or duties. The letter is addressed to believers only,<br />
members of the royal family of God. The phrase “in union or in the sphere of Christ Jesus”<br />
restricts the audience to those who are positionally in Christ, i.e., believers only. Paul wrote this<br />
letter to those believers who lived in the geographical area around Philippi.<br />
Paul also addresses the letter to the overseers and deacons of the various churches around<br />
Philippi. The Greek word “episkopos” refers to the pastors, bishops, and guardians of the<br />
churches in and around Philippi. There is only one pastor per church; there is no such thing in<br />
Scripture as a plurality of elders or pastors in a single assembly. There may many men in a local<br />
church with the pastor-teacher gift, but there is only one pastor with ultimate responsibility and<br />
authority in the local church. The Greek word “diakonos” refers to deacons, helpers, tablewaiters<br />
in a local church. The reference to these men is related to their duties, not to a position of<br />
authority. There are continuing arguments over whether women can be deacons, i.e.,<br />
deaconesses.<br />
There is a gross over-statement of what the office of “deacon” does today. In the early church<br />
they distributed grace gifts, took care of neglected widows and children, and performed janitorial<br />
and occasional cooking duties. This was a position of serving others, not a position of authority<br />
over others. Deacons are servants of the church who should have the gift of helps and perhaps<br />
administration. They do not serve as pastors, guardians or teachers of a congregation; they do not<br />
have the spiritual gift of pastor or teacher. The authority of the overseer or pastor, on the other<br />
hand, is grossly understated today. Many congregations ignore this dimension of the spiritual gift<br />
entirely, choosing to hire, fire and bully the man in the pulpit at a whim.<br />
RELEVANT OPINIONS<br />
Christians are “saints” because of the new relationship into which they have been brought <strong>by</strong> God in<br />
Christ Jesus; it is not because of their own doing or <strong>by</strong> works of the law but because of what Christ<br />
has done. They are set apart for Him and His service. (P. O’Brien) The Spirit has brought you into<br />
fellowship with one another. Our fellowship with one another, indeed, is the corollary of our<br />
fellowship with Christ. It is in one Spirit that all believers in Christ have been baptized into one<br />
body, and He Who thus unites us to Christ, unites us also to one another. Christian fellowship is
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