¹

Message Statement:

The Supremacy Of Christ Jesus Over The Old And New Creations Provides A Basis For Not Being Led Astray By False Teachers Who Propose Mysterious Ways Of Becoming Closer To God, And Provides A Basis For How One Enters Into Relationships With Other Believers As Well As Those Outside Of The Faith

I. Introduction: After introducing himself and Timothy to the Colossians, Paul gives thanks to the Lord for their faith in Him and love for the brethren in accordance with their certain hope of future glory, and intercedes in prayer on behalf of the Colossians that they might increase in their knowledge of the Lord so that they might live their lives in a way which pleases Him 1:1-14

A. Introductory Greeting: Paul introduces himself as an apostle and Timothy as their brother to the believers at Colossae who are faithful in Christ 1:1-2

1. Paul: Paul introduces himself as an apostle of Christ Jesus by God’s will² 1:1a

2. Timothy: Paul introduces Timothy as the Colossians’ brother 1:1b

3. Brethren at Colossae: Paul writes to the brethren at Colossae whom he identifies as being faithful and in Christ³ 1:2a

4. Prayer: Paul prays that the Colossians might experience both grace and peace from God their Father 1:2b

B. Thanksgiving--Faith-Love-Hope and the Gospel: Paul gives thanksgiving for the Colossians’ faith in God and love for other believers in accordance with their certain hope of glory which they received through Epaphras’ proclamation of the true gospel message 1:3-8

1. Faith and Love: Paul gives thanksgiving to God for the Colossians’ faith in God and love for other believers 1:3-4

2. Hope: The Colossians’ acts of faith and love are based on their certain hope (of glory through Christ himself)⁴ that is kept safe for them in heaven 1:5a

3. Gospel: The hope which motivates the Colossians’ faith and love came through the true gospel message which Epaphras first taught them on behalf of the apostolic team 1:5-8

a. The hope (of glory) which motivates the Colossians’ faith and love came through the true gospel message which came to them and is likewise bearing fruit (of Christian life and testimony) wherever else it has gone⁵ (in all the world) 1:5b-6

b. The gospel message came to the Colossians through Epaphras, Paul’s fellow servant, who ministers Christ to the Colossians on the apostolic team’s behalf⁶ and has made known to Paul their love in the Spirit 1:7-8

C. Prayer--An Intercession for Knowledge and Godly Conduct: In view of Epaphras’ report, Paul continually prays that the Colossians may be filled with knowledge of God so that they might walk in a way which pleases Him 1:9-14

1. Content of Prayer--Knowledge of God’s Will: In view of Epaphras’ report, Paul continually prays that the Colossians may be filled⁷ with knowledge⁸ of God’s will so that they might possess true spiritual insight (in all spiritual wisdom and understanding)⁹ 1:9

2. Purpose of Prayer--Walk Worthily:¹⁰ Paul prays that the Colossians may be filled with the knowledge of God’s will in order that they might live in a way which is pleasing to Him by doing good works, increasing in their knowledge of Him, being strengthened in his might, and giving thanks to him for his redemptive work 1:10-12a

a. Statement: Paul prays that the Colossians may be filled with knowledge of God’s will in order that they might walk (or live their lives) in a manner which is worthy of the Lord in that it is pleasing to Him 1:10a

b. Specific Examples:¹¹ Ways in which believers may live their lives in a way which is pleasing to the Lord are by doing good works, increasing in knowledge of him, being strengthened in the Lord’s might, and giving thinks for His redeeming work which has led to their future inheritance 1:9b-14

1) Bearing Fruit:¹² One way to lead a life which is pleasing to the Lord is by doing good works 1:10b

2) Increasing in Knowledge: Another way to lead a life which is pleasing to the Lord is by increasing in one’s knowledge of Him 1:10c

3) Being Strengthened in Spiritual Power:¹³ Another way to lead a life which is pleasing to the Lord is by being strengthened in all (spiritual) power in accordance with His great strength resulting in endurance, patience and joy 1:11

4) Giving Thanks for God’s Work with Believers:¹⁴ Another way to lead a life which is pleasing to the Lord is by giving thanks to the Father who has qualified believers to share in the inheritance of the saints by the redemptive work of his Son through whom he has transferred believers from the rule of darkness to the rule of light in the Son 1:12-14

a) Statement: One way to lead a life which is pleasing to the Lord is by giving thanks to the father 1:12a

b) Reasons: One should give thanks to the Lord because of his work to bring about the believer’s inheritance in the spiritual realm of light by the Lord’s deliverance of them from darkness and transferal of them to the Son’s domain 1:12b-14

(1) Inheritance: One should give thanks to the Father because he has enabled believers to share in the inheritance of the saints in the spiritual realm of light 1:12b

(2) Deliverance from Darkness' Domain: One should give thanks to the Father because he has delivered believers from the realm of spiritual darkness 1:13a

(3) Transference to the Son's Domain: One should give thanks to the Father because he has transferred believers to the spiritual rule of his Son through whom believers have redemption and forgiveness of sins 1:13b-14

II. Doctrinal/Theological Instruction: In view of Christ as the preeminent One over the present and new creations who has reconciled the hostile Colossians to himself, Paul labors and suffers in order to encourage all men, and especially the Colossians to be mature in Christ rather than being derailed in their faith by the persuasive speech of the false teachers 1:15--2:5

A. The Person of Christ:¹⁵ Paul affirms the uniqueness of Christ as the preeminent One over the present creation as well as the new creation because he is the exact expression of God, the unique heir of creation, and the head of the Church 1:15-20

1. In Relation to God: Christ is the image¹⁶ of the invisible God 1:15a

2. In Relation to Creation: Christ is the unique heir of creation because he is separate from it: all things were created in His sphere, through Him, for Him; He existed before all things and; He sustains all things 1:15b-17

a. Heir: Christ is the first-born¹⁷ (heir) of all creation 1:15b

b. In, Through, and For Him: The reason (ο῞τι) Christ has a unique position in creation (first-born) is because all things¹⁸ were created in Him,¹⁹ through Him²⁰ and for Him²¹ 1:16

c. Before: The reason Christ has a unique position in creation (first-born) is because He is before²² all things 1:17a

d. Sustains: The reason Christ has a unique position in creation (first-born) is because all things hold together in Him²³ 1:17b

3. In Relation to the Church: Jesus is supreme in the church because he is the head of the metaphorical body by being the first-born of the dead in order that he might be premier in all things since God revealed Himself in Christ and reconciled all things through Christ 1:18-21

a. Head: Jesus is supreme in the church because he is the head of the metaphorical body (of Christ) 1:18a

b. Premier: Jesus is the beginning of the church by being the first-born of the dead in order that he might become premier in all things because God choose to have the fullness of who He is dwell in Christ, and because God choose to reconcile all things to Himself through Christ 1:18b-20

1) Founder: Jesus is the beginning (of the church) by being the first-born of those who have died²⁴ 1:18b

2) Purpose: Jesus is the first-born in creation and in resurrection in order that he might become preeminent in all things because God choose to have the fullness of who He is dwell in Christ and because God choose to reconcile all things to Himself through Christ 1:18c-20

a) Purpose Stated: Jesus is the beginning and the first-born in resurrection as well as in creation in order that²⁵ He might become (aorist) preeminent in all things²⁶ 1:18c

b) Reason Stated: The reason Christ is preeminent is because (ο῞τι) God choose to have the fullness of who He is dwell in Christ, and because God reconciled all of the universe to Himself through the death of Christ on the Cross 1:19-20

(1) Fullness: All of the fullness²⁷ of God was pleased to dwell in Christ 1:19

(2) Reconciliation: God reconciled all things²⁸ to Himself through Christ by making peace through the blood of His cross 1:20

B. The Exhortations for Steadfastness: Jesus has reconciled the Colossians who were once His enemies in order to present them as mature in the faith, and Paul constantly proclaims God’s mysterious work of unification of Jews and Gentiles in order for all men and especially the Colossians to remain steadfast in their good Christian conduct and faith in Christ against the persuasive speech of the false teachers 1:21--2:5

1. The Work Applied:²⁹ Jesus reconciled the Colossians who were once His enemies in order to present them as holy, blameless and irreproachable by remaining steadfast in their faith in Him 1:21-23

a. Reconciliation Applied: Jesus has reconciled through His bodily death on the cross the Colossians who once were estranged and hostile in mind towards God doing evil deeds 1:21-22a

b. Purpose of Reconciliation: God reconciled the hostile Colossians to Himself in order to present (παραστῆσαι) them holy, blameless, and irreproachable³⁰ before Him 1:22b

c. Condition³¹--Orthodoxy to the Apostolic Gospel: The condition to being “holy, blameless, and irreproachable before Christ” is that the Colossians continue in a stable, steadfast way in the faith which has been preached to mankind and of which Paul is a minister 1:23

2. The Work Proclaimed--Paul’s Ministry to Present Believers Morally and Doctrinally Pure: Paul suffers in his body and labors intently on behalf of all men and particularly the Colossians in order to present them morally and doctrinally mature in Christ against the persuasive speech of the false teachers 1:24--2:5

a. Paul’s Sufferings: Paul rejoices during this present time in his sufferings for the Colossians as one who fulfills the messianic woes that usher in the end times for the sake of His Body--the Church 1:24

1) Rejoices: Paul rejoices during this present time when the gospel is being proclaimed (now) in his sufferings³² for the sake of the Colossians 1:24a

2) Fills Up: Paul fills up in his body what is still lacking in regard to Christ’s afflictions³³ for the sake of His body which is the Church 1:24b

b. Paul’s Task: Paul is a minister of the church to proclaim God’s revealed mystery which united Jews and Gentiles into one body through Christ, not only earnestly proclaiming this to all men so that they might be mature in Christ, but particularly proclaiming this to the Colossians and the churches of the Lycus valley in order that they might continue in their orderly Christian life and stability of faith against the persuasive words of the false teachers 1:25--2:4

1) Minister of the Word: Paul became a minister of the church according to the divine commission given to him, namely, to make the word of God fully known³⁴ 1:25

2) Content of the Word--The Mystery: The content of the word of God which Paul is making completely known is the mystery³⁵ which was hidden,³⁶ but now is revealed to His saints,³⁷ namely, God’s glorious work among the Gentiles³⁸ 1:26-27

3) The Goal in General--Maturity for All Men: Paul, and those with him/like him,³⁹ proclaim Christ with all of his God-given energy in ways which wisely warn and instruct every man⁴⁰ in order that (ι῞να) they may present every man mature (τέλειον) in Christ 1:28-29

4) The Goal in Particular--Maturity for the Colossians:⁴¹ In particular Paul affirms that he is striving for the Colossians and all of the churches of the Lycus valley in order that they might know through their unity that they do understand the riches of Christ, rather than being derailed from their orderly Christian life and stable faith by the persuasive speech of the false teachers 2:1-5

a) Paul’s Striving Stated: Paul affirms that he greatly strives for the Colossians, those at Laodicea, and for all the churches who have not personally seen him 2:1

b) Purpose of Paul’s Striving: Paul strives for the Colossians, Laodiceans, and all of the churches in order that (ι῞να) their hearts may be encouraged (as they find unity in love) to have all of the riches of assured understanding and knowledge of God’s uniting of the body (mystery of Christ) in Christ who has all wisdom and knowledge⁴² 2:2-3

c) Paul’s Concern of the Colossians: Paul expresses his desire for all of the churches of the Lycus valley in order that (ι῞να) they might not be deluded by false teachers (those with beguiling speech) because in his physical absence Paul is still with them in spirit rejoicing over the news of their orderly Christian life and their stability of faith in Christ (cf. 1:7-8) 2:4-5

III. Polemical--Warnings Against Error: With an interchange between positive and negative exhortations Paul exhorts the Colossians to live their lives in relationship to Christ with a focus upon their lives with Him in heaven to be revealed when He returns rather than upon earthly matters which the false teachers propose to experience a closer relationship with Him through legalism, mysticism and aestheticism 2:6--3:4

A. Positive Exhortation:⁴³ Paul concludes his above discussion by urging the Colossians to live in Christ just as they received Him by being rooted, built up in Him, established in the faith which they were taught, and abounding in thanksgiving 2:6-7

1. Exhortation: Paul concludes from the above discussion of Christ and Paul’s ministry on behalf of the churches that the Colossians live in Christ the Lord just as they received Him⁴⁴ 2:6

2. Explanation:⁴⁵ Paul explains that living in Christ is a faith-walk (περιπατεῖτε ) characterized by being rooted and built up in Him,⁴⁶ being established in the faith just as they were taught, and abounding in thanksgiving⁴⁷ 2:7

B. Negative Exhortations: Paul exhorts the Colossians to beware of the deceptive philosophy of the false teachers because the Colossians have already attained to fullness of life through Christ; therefore, they should not allow the false teachers to judge them for not keeping the code of the Mosaic Law, condemn them for not entering into mystic experiences, or urge them to submit to regulations which they are no longer under so that they might become closer to God 2:8-23

1. Negative Exhortation to Beware of Deceptive Philosophy: Paul exhorts the Colossians to beware of the deceptive philosophy of the false teachers because the Colossians have already attained to fullness of life through Christ by their death (true circumcision), burial (true identification), and resurrection (true life from the dead) with Christ 2:8-15

a. Beware of Philosophy: Paul exhorts the Colossians to beware of being taken captive by the deceptive philosophy of the false teachers which is dependent upon human tradition, derived from the elemental powers of the world and not from Christ 2:8

1) Statement: Paul exhorts the Colossians to beware (or be on guard) that no one takes them captive⁴⁸ by hollow, deceptive philosophy⁴⁹ 2:8a

2) Philosophy described: Paul describes the philosophy of the false teachers as depending on mere human tradition,⁵⁰ being derived from the elemental powers of the world,⁵¹ and not being from Christ 2:8b

b. The Work of Christ as a Contrast to the False Philosophy: The reason the Philosophy of the false teachers is not of Christ is because the Colossians have already fully attained of the benefits which the false teachers are proposing through their teaching: fullness of life, by means of their own death (true circumcision), burial (true identification),and (resurrection) true life 2:9-15

1) Fullness of Life: Paul argues that the philosophy of the false teachers is not from Christ because (ο῞τι) the whole fullness of deity dwells bodily in Christ⁵² and thus the Colossians have come to a fullness of life in Him who is the head of all rule and authority⁵³ 2:9-10

2) Incorporation with Christ: Paul argues that the philosophy of the false teachers is not from Christ because (ο῞τι) the Colossians have already attained oneness with God through their death (true circumcision), burial (true identification with God), and resurrection (true life through Christ)⁵⁴ 2:11-15

a) True Circumcision--Death: The Philosophy of the false teachers is not from Christ because the Colossians have been spiritually circumcised by the gruesome death of Christ⁵⁵ 2:11

b) True Identification-Burial: The philosophy of the false teachers is not from Christ because the Colossians have been fully identified with Christ through a spiritual baptism into his death and resurrection 2:12

c) True Life--Resurrection: The philosophy of the false teachers is not from Christ because the Colossians have been truly made alive (as dead Gentiles)⁵⁶ by being forgiven of all of their trespasses through the death of Christ which canceled our legal debt and disarmed the angelic (demonic) realms which kept the Colossians in their grip through the possession of the legal document⁵⁷ 2:13-15

2. Negative Exhortation to Separate from Legalism: In view of the above affirmation that the Colossians experience the fullness of the Godhead in Christ, Paul urges them not to let anyone pass judgment upon them for not keeping the code of the Mosaic Law because the Law was transitory to the real relationship with God that was to come through Christ 2:16-17

a. Do Not Be Judged: As a conclusion from the above affirmation that the Colossians experience the fullness of the Godhead in Christ (ου῟ν) Paul exhorts them not to let anyone pass judgment upon them for not keeping the code of the Mosaic Law (a religious festival, a new moon celebration, or a sabbath day) 2:16

b. Reason--A Transitory Order Fulfilled in Christ: The reason Paul exhorts the Colossians not to allow anyone to pass judgment upon them for not keeping the code of the Mosaic Law is because those observances were shadows⁵⁸ of things that were to come whose reality is found in Christ⁵⁹ 2:17

3. Negative Exhortation to Separate from Mysticism: As a conclusion from the above affirmation that the Colossians experience the fullness of the Godhead in Christ Paul exhorts them not to let anyone condemn them for not entering into mystic experiences in order to be close to God because those who do such things are arrogant and are not holding fast to Christ as the Head of the Body 2:18-19

a. Do Not Be Condemned: As a conclusion from the above affirmation that the Colossians experience the fullness of the Godhead in Christ (ου῟ν) Paul exhorts them not to let anyone condemn (καταβραβεύω) them for not entering into mystic experiences in order to be close to God⁶⁰ 2:18

b. Reasons--Arrogance and Abandonment of Christ: The reasons Paul exhorts the Colossians not to let any one condemn them for not entering into mystic experiences in order to be close to God is because those who do such are puffed up with idle notions from an unspiritual mind,⁶¹ and because they are not holding fast to Christ who is the Head who causes the body to grow in unity (from whom the whole body, nourished and held together by its joints and ligaments, grows with a growth that is from God)⁶² 2:19

4. Negative Exhortation to Separate from Asceticism: In view of the death which the Colossians died with Christ to the control of the elemental things of the world, Paul questions their submission to regulations regarding things like food since these things will perish, are man made, and lead to self-gratification 2:20-23

a. A Question of Submission to Regulations: In view of the Colossians death with Christ to the control of the elemental things of the world,⁶³ Paul inquires about how the Colossians can voluntarily place themselves under the regulations as if they still lived in a worldly way 2:20

b. Examples of Submission to Regulations: Paul describes the regulations to which the Colossians are submitting themselves: (1) Do not handle!, (2) Do not taste!, (3) Do not even touch!”⁶⁴ 2:21

c. Reasons One Should Not Submit to Regulations: Paul explains that one should not submit to regulations because they are transitory, human inventions, and lead to self-gratification 2:22-23

1) They Will Perish: One should not submit to regulations because physical things (food?) are destined to perish with use 2:22a

2) They are Human Inventions:⁶⁵ One should not submit to regulations because they are based on human commands and teachings 2:22b

3) They Lead to Self-Gratification: One should not submit to regulations because they lead to the gratification of the flesh through one gaining a reputation for wisdom in the valueless spheres of voluntary worship,⁶⁶ humility and severe treatment of the body 2:23

C. Positive Exhortation--Seek Heavenly Things:⁶⁷ Paul concludes his polemic against the false teaching by urging the Colossians as those who have positionally died and been raised with Jesus to focus upon Christ and His heavenly rule rather than upon the earthly things of the false teachers because their lives are presently secure with Christ in heaven to be revealed in glory when He returns 3:1-4

1. Seek the Things Above: Paul concludes his polemic against the false teaching by urging the Colossians as those who have been positionally raised with Christ⁶⁸ to seek the heavenly realm (things above)⁶⁹ where Christ rules at its center (is seated a God’s right hand)⁷⁰ 3:1

2. Think on the Things Above: Paul urges the Colossians to have a mindset towards the things above rather than earthly things because their lives are presently hidden with Christ in God, but will be revealed with Christ in greatness at His coming 3:2-4

a. Statement: Paul exhorts the Colossians to set their minds on the things above rather than upon earthly things⁷¹ 3:2

b. The Reasons: The reason Paul exhorts the Colossians to set their minds on the things above is because (γὰρ) their lives are presently hidden with Christ in God as those who have died with Him, and will be revealed with Christ in greatness at His return 3:3-4

1) First Reason: The reason Paul exhorts the Colossians to set their minds on the things above is because (γὰρ) they have positionally died with Christ (to the old order of the false teachers)⁷² and their life is now hidden with Christ⁷³ in God 3:3

2) Second Reason: The reason Paul exhorts the Colossians to set their minds on the things above is because the Colossians’ life will be fully revealed with Christ in greatness when Christ, who is our life, is revealed at His coming (parousia) 3:4

IV. Lifestyle Exhortations--The Practice of the Life of Christ:⁷⁴ Paul urges the Colossians as a new people in Christ to put off all sorts of evil and to put on the graces of Christ in relationships--especially within household life as they express reciprocal responsibilities toward one another and towards outsiders as they pray for the gospel ministry among them and act wisely towards them 3:5--4:6

A. Personal and Church Life--Put Off and Put On: Through the imagery of clothing Paul urges the Colossians as a new people in Christ to “put off” all sorts of evil in relationships and to put on the graces of Christ which lead to unity and harmony through love 3:5-17

1. Negative Paraenesis—“Put to Death” Sins of the Past: Paul exhorts the Colossians to cease doing all sorts of evil in relationships (sexual and verbal) because God will come to judge just such evil, because they have undergone a personal change in their lives from and old self (in Adam) to a new self (in Christ), and because Christ’s unifying work has broken down all barriers to relationships 3:5-11

a. Put to Death: Paul exhorts the Colossians to cease doing sexual evil in relationships as they used to do in their old life because God will come in judgment upon those who do such things 3:5-6

1) Imperatival Statement: The conclusion (ου῟ν)⁷⁵ to an appropriate focus upon Christ is that one put to death⁷⁶ what belongs to one’s earthly nature (the members which are upon the earth)⁷⁷ 3:5a

2) Examples of Earthy Nature: Examples of one’s earthly nature are as follows:⁷⁸ 3:5b

a) Sexual immorality (πορνείαν)⁷⁹

b) Impurity (ἀκαθαρσίαν)⁸⁰

c) Lust (πάθος)⁸¹

d) evil desire (ἐπιθυμίαν κακήν)⁸²

e) Covetousness which is idolatry (καί τήν πλεονεξίαν, η῞τις ἐστὶν εἰδωλολατρία)⁸³

3) A Reason--The Wrath of God: Because God’s wrath is coming upon people who do the sinful expressions noted above, believers should put them to death 3:6

b. Put Off: Paul exhorts the Colossians through the imagery of clothing to take off their former sinful conduct which includes attitudes and words which divide the body 3:7-8

1) Imperatival Statement: Although the Colossians used to conduct their lives (walk) in sinful ways which will receive wrath, they are now to put them all away (off)⁸⁴  3:7-8a

2) Examples of Former Life: Examples of the sinful ways which the Colossians are to put off are as follows: 3:8b

a) Anger (ὀργή)⁸⁵

b) Rage (θυμός)

c) Malice (κακία)⁸⁶

d) Slander (βλασφημία)⁸⁷

e) Filthy language from your Lips (αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν)⁸⁸

c. Stop Lying: Paul exhorts the Colossians to stop speaking falsely to one another because of the personal change which has occurred in their lives, and because the former barriers have been removed through the unifying work of Christ 3:9-11

1) Imperatival Statement: Paul exhorts the Colossians to stop lying to one another⁸⁹ 3:9a

2) Reasons: The reasons the Colossians ought to stop lying to one another is because each of them has undergone a personal change from who they were (in Adam) to who they are (in Christ) and because the former barriers of relationship have been removed through the unifying work of Christ 3:9b-11

a) Personal Change:⁹⁰ The Reason the Colossians ought to stop lying to one another is because they have put off the old man and put on the new man⁹¹ 3:9b-10

(1) Having Put Off: The reason the Colossian ought to stop lying to one another is because they have put off the old man with his practices⁹² 3:9b

(2) Having Put On: The reason the Colossians ought to stop lying to one another is because they have put on the new man which is being renewed in knowledge according to the creator's image 3:10

b) No More Barriers: The reason the Colossians ought to stop lying to one another is because the social barriers have been broken and they are now unified through Christ:⁹³ 3:11

(1) National Barriers: There is no longer Greek and Jew; there is no longer circumcised and uncircumcised

(2) Cultural Barriers: There is no longer barbarian and Scythian⁹⁴

(3) Social Barriers: There is no longer slave and free

(4) The Centrality of Christ: Christ is presently all⁹⁵ and in all⁹⁶

2. Positive Paraenesis--”Put On” Christ: As God’s very special people, Paul urges the Colossians to cloth themselves with the graces that are characteristic of Christ and thus to live their lives as Christ would by interacting with one another in a manner which promotes peace and unity through love 3:12-17

a. Clothe Yourselves: As God’s very special people, Paul urges the Colossians to clothe themselves in relationships with the graces that are characteristic of the Lord resulting in love and harmony in the body 3:12-14

1) Imperatival Statement: As God’s holy, chosen, and loved one’s⁹⁷ who have already put on the new man (3:10), the Colossians are to clothe themselves in relationships with the graces which are characteristic of the Lord 3:12a

2) Examples⁹⁸ of Godly Characteristics: The Godly characteristics which the Colossians are to clothe themselves with in their relationships with others are as follows:⁹⁹ 3:12b

a) Heartfelt Compassion (σπλάγχνα οἰκτιρμοῦ)

b) Kindness (χρηστότητα)¹⁰⁰

c) Lowliness (ταπεινοφροσύνην)¹⁰¹

d) Gentleness (πραῦτητα)¹⁰²

e) Longsuffering (μακροθυμίαν)¹⁰³

3) Means of Putting on The Godly Characteristics: The Colossians are to put on the graces of God by forbearing with one another, forgiving one another, and most of all loving one another 3:13-14

a) Forbearing: The Colossians are to put on the graces of God by forbearing¹⁰⁴ with one another 3:13a

b) Forgiving: The Colossians are to put on the graces of God by forgiving¹⁰⁵ each other when one has a complaint against another just as Christ forgave them 3:13b-c

(1) Statement: The Colossians are to put on the graces of God by forgiving each other when one has a complaint against another 3:13b

(2) The Model of Motivation is Christ: The Colossians must forgive one another just as the Lord has forgiven them 3:13c

4) Crowning Grace--Love: The Colossians are to crown the graces of Christ by putting on love¹⁰⁶ which brings about perfect harmony¹⁰⁷ 3:14

b. Live as Christ: Paul urges the Colossians to live their lives as Christ would by letting the peace which Christ brought to the body rule in the body, by becoming a thankful people to God, by teaching and admonishing one another in accordance with Christ’s instruction, and by doing all things in their lives in accordance with the character (name) of Christ 3:15-17

1) Let Christ’s Peace Rule: Paul urges the Colossians to let the peace of Christ rule in their hearts because they were called to be one body in peace 3:15a-b

a) Statement: Paul exhorts the Colossians to let the peace of Christ rule¹⁰⁸ in their hearts¹⁰⁹ 3:15a

b) Reason: The reason the Colossians should let Christ’s peace rule in their hearts is because they were called to be one body in peace 3:15b

2) Become Thankful: Paul exhorts the Colossians to become¹¹⁰ a thankful people to God 3:15c

3) Let Christ’s Word Dwell: Paul urges the Colossians to let the word of Christ richly dwell in them as they teach and admonish one another in harmony 3:16

a) Statement: Paul urges the Colossians to let the word of Christ¹¹¹ richly dwell in them as they teach and admonish one another 3:16a

b) Means: Paul urges the Colossians to let the word of Christ richly dwell in them as they wisely teach and admonish one another in harmony with one another (e.g., with Spirit-inspired psalms, hymns, and songs, and by singing thankfully to God with their whole being)¹¹² 3:16b

4) Do All Things in the Name of Jesus: Paul urges the Colossians to do all things in their lives (word and deed) in a way which is consistent with the character (the name) of the Lord Jesus Christ giving thanks to God the Father through Him 3:17

B. “Be Subject” in Household Life--Christ’s Rule Should be Evidenced within Households:¹¹³ Paul urges a reciprocal responsibility to one another in households in view of Christ as their Lord:¹¹⁴ wives & husbands, children & parents/fathers, and slaves & masters 3:18--4:1

1. Wives & Husbands:¹¹⁵ Paul exhorts wives to submit themselves to their husbands, and counters with the obligation for husbands to love their wives and not to become embittered against them 3:18-19

a. Wives: Wives are exhorted to submit themselves to their husbands within the new fellowship of those who own Christ as Lord (as is fitting in the Lord)¹¹⁶ 3:18

b. Husbands: Paul exhorts husbands to love their wives and not to become embittered against them 3:19

1) Love: Husbands are exhorted to love¹¹⁷ their wives 3:19a

2) Do Not Be Harsh: Husbands are exhorted to not be harsh¹¹⁸ with their wives 3:19b

2. Children & Parents/Fathers: Paul exhorts children to obey their parents in all that they do as that which is acceptable to the Lord and counters with an exhortation to fathers to stop stirring up their children with the result that they may become discouraged 3:20-21

a. Children and Parents: Paul exhorts children to obey their parents in all that they do because this is acceptable to the Lord 3:20

1) Obey: Paul exhorts children¹¹⁹ to obey¹²⁰ their parents in all things 3:20a

2) Reason--Acceptable: The reason (γὰρ) Paul exhorts Children to obey their parents in all things is because this obedience is pleasing (acceptable)¹²¹ to the Lord 3:20a

b. Fathers and Children: Paul urges fathers to stop provoking their children with the result that they may become discouraged  3:21

1) Stop Provoking: Paul urges fathers¹²² to stop provoking¹²³ their children 3:21a

2) Not Discouraged: Fathers are not to provoke their children with the result that they may become discouraged¹²⁴ 3:21b

3. Servants & Masters: Paul urges slaves to completely obey their earthly masters from the heart knowing that they will be judge by the Lord, and counters by urging masters to treat their slaves justly and fairly knowing that they too will be accountable to the Lord as their judged and Master 3:22--4:1

a. Servants:¹²⁵ Paul urges servants to completely obey their earthly masters from their hearts doing their work as for the Lord with the knowledge that He will reward them for their service, and deal with their evil 3:22-25

1) Entire Obedience: Paul urges slaves to give entire obedience¹²⁶ to their earthly masters 3:22a

2) From the Heart: Paul urges slaves not to give their obedience only from an external viewpoint, but from their heart as they reverence (fear) the Lord¹²⁷ 3:22b

3) Work for the Lord: Paul urges slaves to do their work from the heart (soul) as for the Lord Christ and not just for men knowing that the Lord will reward them for their service 3:23-24

4) Warning: Paul also warns slaves that the Lord will not overlook their evil, but will repay them for wrong that they do¹²⁸ 4:25

b. Masters: Paul urges masters to treat their slaves justly and fairly knowing that they too will be accountable to the Lord as their Master and judge 4:1

1) Exhortation--Treat Justly and Fairly: Paul exhorts masters (οἱ κύριοι) to treat their slaves justly and fairly¹²⁹ 4:1a

2) Motivation--Their Lord: The reason masters are to treat their slaves justly and fairly is because they know that they too have a master in heaven¹³⁰ 4:1b

C. “Watch and Pray” in Earthly Life--Persistence in Prayer and Right Behavior Toward Outsiders:¹³¹ Paul urges the Colossians to persist in prayer for the Lord’s return as well as for Paul’s gospel ministry and to be wise in their behavior toward unbelievers taking every opportunity with gracious, yet appealing words in response to their questions 4:2-6

1. Intercession--Watching in Prayer for Themselves and Paul: Paul urges the Colossians to persevere in prayer for the Lord’s return as well as intercede for the gospel ministry through Paul and those with him 4:2-4

a. Pray: Paul urges the Colossians to persevere in prayer as they watch for the Lord’s return¹³² with thanksgiving¹³³ 4:2

b. Intercede: Paul urges the Colossians to intercede in prayer for him and those with him¹³⁴, namely, that God might open up a door¹³⁵ for the gospel message¹³⁶ and that he might make it known as he should 4:3-4

2. Missionary Responsibility--Walking with Unbelievers: Paul urges the Colossians to be wise in their behavior with unbelievers by snapping up every opportunity that comes with a gracious, yet appealing word in response to their questions 4:5-6

a. Walking in Wisdom: Paul urges the Colossians to be wise in their behavior towards unbelievers (outsiders)¹³⁷ by snapping up every opportunity that comes with them 4:5

b. Witnessing in Wisdom: Paul urges the Colossians to speak in a gracious, yet appealing¹³⁸ way so that they might answer the questions of others with knowledge¹³⁹ 4:6

V. Conclusion--Personal Greetings, Instructions, and Benediction:¹⁴⁰ Paul concludes his letter to the Colossians by commending their own Tychicus and Onesimus, by sending greetings from his Jewish and Gentile co-workers as well as to the church of Laodicea and Nympha along with the church in her house, by giving various instructions, and by praying for God’s grace to be upon the Colossians 4:7-18

A. Commendations: Paul commends Tychicus as a significant partner in the ministry and Onesimus as a faithful and loved brother 4:7-9

1. Tychicus:¹⁴¹ Paul commends Tychicus as a significant partner in the ministry and reports that he will inform them of all of the news concerning Paul and the team so as to encourage them 4:7-8

a. Commendation: Paul commends Tychicus as his beloved brother, a faithful minister and a fellow-servant in the Lord 4:7a

b. Report: Paul is sending Tychicus to report all of the news concerning him and those with him¹⁴² and to strengthen their hearts¹⁴³ 4:7b-8

2. Onesimus:¹⁴⁴ Paul commends Onesimus as being one of the Colossians’ own whom he regards as faithful and loved, and who will report everything concerning Paul to them along with Tychicus 4:9

a. Commendation: Paul commends Onesimus who is coming with Tychicus as being faithful, a beloved brother, and one of the Colossians 4:9a

b. Report: Paul again reports that Onesimus and Tychicus will tell them all that is happening with them in Paul’s imprisonment (Rome) 4:9b

B. Greetings: Paul sends greetings from the Jewish and Gentile co-workers among him as well as to the brothers at Laodicea, and to Nympha and the church in her house 4:10-15

1. Jewish Greetings: Paul sends greetings from the few Jewish-Christian co-workers among him who provide him comfort--Aristarchus, Mark, and Justus 4:10-11

a. Aristarchus:¹⁴⁵ Aristarchus, Paul’s fellow-prisoner, sends the Colossians greetings 4:10a

b. Mark:¹⁴⁶ Mark, the cousin of Barnabas, sends the Colossians greetings and the Colossians are to welcome him in accordance with the instructions which they have already received if he comes to them 4:10b-c

1) Greeting: Mark, the cousin of Barnabas sends the Colossians greetings 4:10b

2) Welcome Mark: The Colossians are to welcome Mark if he comes to them in accordance with the instructions which they have already received 4:10c

c. Jesus/Justus: Jesus who is called Justice sends the Colossians greetings 4:11a

d. Jewish Summary: Aristarchus, Mark, and Justice are the only Jewish Christians among his fellow-workers for God’s kingdom, and they have been a comfort to Paul 4:11b

2. Gentile Greetings: Paul sends greetings from his Gentile co-workers among him--Epaphras, Dr. Luke, and Demas 4:12-14b

a. Epaphras: Paul sends greetings from Epaphras who is one of the Colossians and commends him as a servant of Christ who ministers on behalf of those in Colossae, Laodicea, and Hierapolis 4:12-13

1) Greeting: Paul sends Greetings from Epaphras who is one of the Colossians and a servant of Christ Jesus 4:12a

2) Commendation: Paul commends Epaphras as always being in prayer for the Colossians that they may stand perfect in God’s will and that he works tirelessly for them as well as for the Laodiceans and those at Hierapolis 4:12b-13

a) Prayer: Paul commends Epaphras as one who is always striving in prayer for the Colossians that they may stand perfect and be filled with all that is God’s will 4:12b

b) Work: Paul vouches for Epaphras that he works tirelessly for the Colossians and for those at Laodicea and Hierapolis 4:13

b. Dr. Luke: Paul sends greetings from their mutual friend Luke, the doctor 4:14a

c. Demas: Paul sends greetings from Demas 4:14b

3. Paul’s Greetings: Paul sends his greetings to the brothers at Laodicea, as well as to Nympha and the church in her house 4:15

C. Instructions: Paul instructs the Colossians to switch letters with the church at Laodicea, to urge Archippus to complete the ministry which he received in the Lord and to remember Paul’s bonds 4:16-17

1. Exchange Letters: After the Colossians have read this letter among them that are to give it to the church in Laodicea to read and are to read the letter sent by Paul to Laodicea¹⁴⁷ 4:16

2. Tell Archippus: Paul urges the Colossians to tell Archippus to complete the ministry which he received in the Lord 4:17

3. Remember Bonds: As Paul writes the greeting in his own hand he urges the Colossians to remember his bonds¹⁴⁸ 4:18a

D. Benediction: Paul prays that God’s grace might be with the Colossians 4:18b

---

¹ This outline is a composite adaptation of several outlines by Stanley D. Toussaint, “Colossians” (unpublished class notes in 308 Pauline Epistles and Revelation, Dallas Theological Seminary, Fall 1983), pp. 5-6; Curtis Vaughan, “Colossians,” in Expositor’s Bible Commentary, pp. 170-171, Herb Bateman, “Introductory Matters for Colossians” an unpublished paper, Peter O’Brien, Colossians, Philemon, p. liv, and my own work in the book of Colossians.

² Paul seems to be establishing his credentials with a congregation who did not know him personally.

³ This would be significant in light of the attacks by the false teachers who were bringing the Colossians’ relationship with God into question as the false teachers sought a closer one through their religious activities.

⁴ See Colossians 1:27. This hope was part of the gospel which was preached to them (1:23).

⁵ Paul is foreshadowing his arguments against the heresy. This gospel is “true” and has spread world wide as opposed to the limited circle of the Colossian heresy!

⁶ The gospel probably came from Ephesus through Epaphras (Acts 19:10). Epaphras then reported about the welfare of the church to Paul.

⁷ The term is πληρωθῆτε.

⁸ The term is ἐπίγνωσιν.

⁹ Again, the content of this prayer should be seen in view of what the false teachers are promoting through their religious exercises. Paul is praying for a more intense knowledge (ἐπιγνωσις) than the false teachers’ knowledge (γνωσις). Paul’s prayer is for a knowledge which leads to godly living in accordance with wisdom and the Spirit, rather than the theoretical knowledge of the false teachers.

¹⁰ An infinitival construction indicates the purpose for which the readers are to be filled with knowledge (to walk worthily), and four participles define more precisely what is involved with walking worthily.

¹¹ Though not developed at this point in the letter, all of these are in contrast to the effects of the false teachers’ “wisdom”.

¹² This is in contrast with the works (religious asceticism and false humility) of the false teachers

¹³ These descriptions (endurance, joy, patience) hint at the enabling of the Holy Spirit who indwells believes and enables them to be obedient (cf. Galatians 5).

¹⁴ Many understand verses 12-14 to be in the style of a confession with its first person plurals (“we” and “us”).

¹⁵ Most NT scholars consider Colossians 1:15-20 to be a pre-Pauline “hymn” (or creed) which he incorporated into his letter.

It is true that the verses are in hymnic style. This is especially seen when the exalted language of 1:15-20 (without personal references) is compared against the direct speech of 1:21-23 (with personal references).

But it is not necessarily true that the verses are pre-Pauline. It could be that Paul was using a hymn which he had earlier composed with interpretative additions or expansions in view of his audience, or that Paul is expressing his beliefs about Christ in a hymnic style making use of a method which his readers would appreciate (cf. O’Brien, Colossians, pp. 40-42).

¹⁶ The phrase is εἰκων τοῦ θεοῦ. In Jesus the very nature and character of God have been perfectly revealed (cf. John 1:18; 2 Cor. 4:4,6; cf. 3:18; Heb. 1:3)

O’Brien understands image to include the Hellenistic-Jewish background of “wisdom” as the expression of divine revelation (“The LORD possessed me at the beginning of His way before His works of old [Proverbs 8:22, NASB];”For she is a breath of the power of God, and a pure emanation of the glory of the Almighty [Wisdom 7:25, RSV; cf. John 1:4; Heb. 1:3]; Colossians, pp. 43-44).

The term describes a derived likeness like a photograph--not an accidental likeness. It is an image derived from God. It is an image like on the coins of Caesar (cf. John 1:18; 14:9; 2 Cor. 4:4,6). Jesus is (ἐστιν) the eternal image!

¹⁷ The term is πρωτότοκος. Contextually this term cannot include Christ among created things as the “eldest” of creation (cf. Rom. 8:29; Col. 1:18 where προτότοκος is used of a person in a class [“brethren”, “dead”] and the class is plural) since in the next verse He is the one through whom the whole creation came into being (Col. 1:16).

Here the term is used with creation (πρωτότοκος πάσης κτίσεως) making Jesus distinct. Also, if Jesus is the “first born of creation” as one of many, then how can he be unique (μονογονη). Therefore, it looks at temporal priority and sovereignty of rank as a title which emphasizes that Jesus is the heir of creation--like the first-born of a family (cf. Heb. 1:2; LXX Ps. 89:27 [“I also shall make him My first-born, the highest of the kings of the earth”]; cf. also Ex. 4:22; TDNT 6:873-876). As O’Brien writes, He is both prior to and supreme over that creation since he is its Lord” (Colossians, p. 45).

¹⁸ Paul expresses an exhaustive sense for “all things” when he writes in merisims which are in Hebrew parallelism:

“In heaven and on the earth,”

“visible and invisible,”

Now Paul emphasizes that even the cosmic-angelic powers (whether good or evil) were also created by Christ (cf. Rom. 8:38; 1 Cor. 15:24; Eph. 1:21): “thrones or dominions or principalities or authorities.” This would have specific allusion to the Colossian heresy.

This verse is a fatal blow to any theory of emunations.

¹⁹ The aorist passive tense communicates that God was the Creator and that this occurred as a historical fact (ἐκτίσθη τὰ πάντα). The perfect tense of this verb in its next occurrence (ε῞κτισται) focuses upon creation’s continuing existence.

The phrase “in Him” (ἐν αὐτῷ) could have an instrumental sense (through Him and thus = to δι᾿ αὐτοῦ, but this is employed below), or perhaps the sense of “sphere” (in his sphere or realm, cf. Eph. 1:4).

In the sense of “wisdom” Christ is the master workman of Creation (cf. Prov. 8:30).

²⁰ The Greek is δι᾿ αὐτοῦ --Jesus is the instrumental cause of creation (cf. Jn. 1:3; 1 Cor. 8:6).

²¹ The Greek is εἰς αὐτὸν with the sense of unto him or for him.

²² The Greek is πρὸ πάντων communicating Jesus’ temporal priority to the universe. There was never a time when he was not!

²³ The Greek is καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν affirming that Jesus is the sustainer of the universe and the unifying principle of life. The verb is in the perfect tense emphasizing that Jesus’ sustaining work has occurred and is on-going (cf. Heb. 1:2-3).

²⁴ See 1 Corinthians 15:20, 23.

²⁵ The clause is a purpose clause (ι῞να).

²⁶ O’Brien writes, “The hymn had previously asserted Christ’s primacy in creation; it now mentions his primacy in resurrection. In both new creation and old the first place belongs to him alone” (Colossians, p. 51).

²⁷ The fullness, πλήρωμα, most probably refers to God in all of his fullness and is the subject of the verb “to dwell.” God in all of His divine essence and power chose (was pleased) to take up residence in Christ.

²⁸ The Greek term is ἀποκαταλλάξαι. Although God is the one who initiated the reconciliation, it is all things that need to be reconciled to Him (and not Him to all things).

That “all things” have been reconciled does not mean that nothing in creation will be lost. The “all things” refers to everything in its scope. The sense is that the universe has been brought back into its divinely created and determined order (O’Brien, Colossians, p. 56). Much has received that reconciliation voluntarily but some (evil angels, and unredeemed men) receive it in an imposed, compulsorily manner. They will submit to Christ as Ruler! They were defeated at the cross.

²⁹ Through the resumption of the language of direct speech, the Apostle Paul interprets and applies statements of the hymn to the readers.

³⁰ These three terms may be cultic in nature contributing to the image of the Colossians as unblemished sacrifices. However, it is also possible that the point is a judicial one--especially in view of the last term (irreproachable, ἀνέγκλητος). Paul’s point is that he desires to present the Colossians in a perfect state.

³¹ This is a conditional statement (ει῎ γε ...). While it is a “simple condition” assuming that reality of the premise--that they will continue (Dana and Mantey ¶ 275, p. 289), the use of the particle γέ emphasizes the conditional aspect of ει῎ (Ibid., ¶ 229, p. 260).

Therefore, Paul assumes that they will continue in the faith, but offers a true warning that they will not be blameless if they do not continue. While this may seem at first to fly in the face of reconciliation (see O’Brien, Colossians, p. 69), it does agree with the doctrine of the Judgment Seat of Christ (1 Corinthians 3; Luke 19). Here however, Paul is encouraging the Colossians to not be led astray in their faith, and is assuming that they will respond well to this exhortation. In the following verse Paul will emphasize that his ministry is to present believers morally and doctrinally pure.

³² The term is πάθημα meaning “suffering,” “affliction,” or misfortune” (cf. Rom. 8:18; 2 Cor. 1:5-7; Phil 3:10; 2 Tim. 3:11; Heb. 2:9; 10:32; 1 Pet. 1:11; 4:13; 5:1-9). Paul uses the term to describe the afflictions in which all Christians participate as part of the sufferings of Christ (Rom. 8:18; 2 Cor. 1:5-7; cf. Phil. 3:10).

³³ This verse has been interpreted in several ways: (1) there is still some lacking in the vicarious sufferings of Christ which must be supplied by the apostle; but see 2:13,14; cf. 1:12-14, 19-22; Heb. 9:27-28; 1 Pet. 3:19, (2) the genitive is objective meaning suffering for the sake of Christ; but this does not explain the phrase “what is lacking”, (3) the genitive is a genitive of quality referring to sufferings which resemble those of Christ; but this again does not explain “what is lacking, (4) Paul’s suffering is a mystical union with Christ, but how does this leave some lacking, (5) the sense is apocalyptic identifying the sufferings with the “woes of the Messiah” which were inaugurated with the death of Christ but will continue until messiah returns (cf. Acts 14:22; 1 Thess. 3:3,7; Rom. 8:17,38-39). As O’Brien writes, “Though presently exalted in heaven Christ continues to suffer in his members, and not least in Paul himself” (Colossians, p. 80; cf. Acts 9:16; 13:47; Isa. 49:6).

Christ has left the church to suffer, but this is not atoning, redemptive: (1) Sufferings--afflictions (θλιψεων) is never used of Christ’s sufferings on the cross, (2) Christ’s vicarious sufferings were completed (Heb. 9:27-28; 1 Pet. 3:18), (3) This concept is elsewhere in the NT (2 Cor. 1:5-7; 4:10; Phil. 3:10; Acts 9). We are those who continually experience the push of evil against us as Christ’s representatives (the body), just as He (the Head) felt it. This will occur until the return of Christ in the outworking of victory over evil.

³⁴ Acts 9; cf. Romans 15:19. As O’Brien writes, “Paul’s comission [sic] to make the Word of God fully known has led to the ministry of that Word, through his associate Epaphras, at Colossae and thus make the Colossians beneficiaries of his apostolic commission, even though he had not visited them in person” (Colossians, p. 83)

³⁵ The term is μυστήριον describing a secret, or something which was previously hidden, but now is made known. It is not the existence of the church so much as the nature of the church (e.g., one body comprised of Jews and Gentiles).  Here it is expressed as God indwelling both Jews and Gentiles indiscriminately which is an assurance of our future hope.

³⁶ Paul is not arguing that the mystery was only partially revealed in the OT, but that it was not revealed at all in the OT (cf. Col. 1:26; Eph. 3:5). Its foundation is with the NT prophets and apostles, not the OT. See Hoehner, “Ephesians” in BKC for a further discussion (p. 629).

³⁷ See also Romans 16:25-27; 1 Corinthians 2:6-10; Ephesians 3:4-11.

³⁸ The mystery was not that Gentiles would be saved since the OT spoke of that, but that believing Jews and Gentiles would be joined together (cf. Ephesians 3:6).

Christ in them is the center of the mystery. It is Christ’s indwelling which makes the disparate bodies into one!

³⁹ Paul uses the pronoun “we” to describe the work of himself and his colleagues--especially those coworkers like Epaphras who brought the gospel to Colossae (1:7-8).

⁴⁰ Paul’s ministry was evangelistic and discipleship oriented.

⁴¹ These following verses express the goal of this letter, and thus explain the applicational section which Paul picks up in chapters 3--4. The false teachers are threatening unified living under the work of Christ (in the home and toward outsiders). Paul is correcting the erroneous instruction which could lead the church astray, and then reaffirming their orderly Christian life and stable faith under the proper view of Christ.

⁴² No doubt the false teachers are producing a disunity as they seek this deeper knowledge of Jesus. Paul is affirming that the knowledge of Jesus comes through the experience of his work of unification through love.

⁴³ Verses 6-7 are pivotal summarizing much of what has preceded and setting forth the positive instruction which serves as the basis for the attack on the heresy. In these verses the apostle instructs the readers about true Christian behavior before dealing with the false teaching. It seems that one must first know the truth before one can deal with error.

⁴⁴ One’s method of justification determines one’s method of sanctification. As the Colossians began the Christian life by submitting to Christ as Lord they were now to go on living under that lordship as those incorporated into him (in Him [Christ]).

⁴⁵ Paul uses the image of a tree and thanksgiving as in 1:10. The first three verbs are all passive emphasizing that God is the one who is at work in them.

⁴⁶ The first two verbs come from a comparison with a tree. One is to conduct one’s life according to their foundational beginning in Christ which can be built upon.

⁴⁷ See Paul’s prayer in 1:10-12. This thanksgiving probably relates to all of the things that God has done in their past. If there is not a clear understanding of God’s great deliverance, then it is unlikely that there will be joy and thanksgiving by a believer.

⁴⁸ The term is συλαγωγέω (only here in the NT) meaning “to carry off as booty,” or “as a captive”

⁴⁹ The term is φιλοσοφίαι. Perhaps Paul uses this term because it was used by the false teachers themselves in a positive way. Paul clarifies their philosophy as being full of “empty deceit” (καί κενῆς ἀπάτης). He is not against all philosophy, but a certain kind of philosophy which is empty as opposed to the “riches” and “treasures” of wisdom and knowledge in Christ (1:27; 2:3).

⁵⁰ This was a teaching which was passed onward from teacher to teacher and may have included “sacred initiation rites”. This may have specific reference to the Jewish traditions (Mishnah/Talmud) which were to be a “fence around the Law”.

⁵¹ The Greek is στοιχεῖα τοῦ κόσμου which may have reference to the “ABCs” fundamentals of the world including spirits of the universe, all basic teachings, or the Law (cf. Gal. 4:3,9).

⁵² See 1:19.

⁵³ “It is in union with Christ alone that they posses this fullness already” (O’Brien, Colossians, p. 113). Therefore, they need not pay respect to the angelic beings since Christ is their head.

⁵⁴ See the Pauline parallel in 1 Corinthians 15:3-5.

⁵⁵ The phrase “by putting off the body of flesh in the circumcision of Christ” may have two possible meanings: (1) it refers to the Pauline teaching of “putting off the old nature (cf. Col. 3:9; Rom. 6:6; 7:24) affirming that baptism has replaced circumcision, or (2) it refers to the death of Christ affirming that the circumcision is metaphorical of Christ’s death which then divested the principalities and powers. As O’Brien writes, “Assuming the two phrases, ‘in the stripping away of the body of flesh’ and ‘in the circumcision of Christ,’ are constructed alike (by regarding the two genitives as objective), then the meaning is that the body of flesh was stripped off when Christ was circumcised, that is, when he died; the whole statement is ‘a gruesome figure for death’ (Beasley-Murray, Baptism, 152). Here is a circumcision which entailed not the stripping off of a small portion of flesh but the violent removal of the whole body in death” (Colossians, p. 117).

⁵⁶ “In the uncircumcision of your flesh.”

⁵⁷ O’Brien writes, “But these spiritual powers had not been annihilated. In that triumphal procession they were visible. They continue to exist, inimical to man and his interests (Rom 8:38, 39). Nevertheless they are powerless figures unable to harm the Christian who lives under the lordship of Christ. How foolish is it then for the Colossians to think, as the false teachers want them to, that they needed to grovel before these weak and beggarly elements as though they controlled the lines of communication between God and man” (Colossians, p. 133).

⁵⁸ An outline or a sketch in contrast to reality (cf. Heb. 4:9) where the sabbath is a picture of God’s Millennial rest (cf. also John 5).

⁵⁹ Paul is affirming that the adherence to the code of the Mosaic Law was transitory until the coming of Christ and His new order. It is through a relationship with Christ that one finds full closeness with God now, not through cultic observances.

⁶⁰ It seems that through the practice of “self-abasement” (as a prelude to receiving heavenly visions) and the “worship of angels” (which may not be an objective genitive, but a subjective one, e.g., worship which angels perform) was to have visions (“entering”) which gave one a close experience with God (cf. F. F. Bruce, “Colossian Problems Part 3: The Colossian Heresy”: Bibliotheca Sacra 141 (1984): 194-208). The above terms were probably “catch-words” of the deceptive philosophy of the false teachers.

⁶¹ See 2 Corinthians 12:4.

⁶² O’Brien writes, “The application to the Colossian situation is clear: The false teacher who does not depend on the head has no contact with the source of life and nourishment, and does not belong to the body. The community must realize that they must remain in living union with Christ as the head. Let them not be drawn off or enticed away by the appeal of the false teachers to their heavenly experiences” (Colossians, p. 148).

⁶³ The believer’s death was already discussed above (2:11). Now Paul develops the false-teachers approach to this doctrine.

The phrase is στοιχείων τοῦ κόσμου again. It is difficult to be sure what Paul has in view. Perhaps the code of the Law above, or the provision of spiritual beings to bring one close to God, or more broadly, any foundational system to bring one closer to God--”regulations” here (ABCs, cf. Gal. 4:9; Heb. 5:12; Col. 2:8)..

⁶⁴ These seem to have reference to food regulations. Could this not be the Jewish code of the Law again which is used in an ascetic manner?

⁶⁵ See Isaiah 29:13 (LXX).

⁶⁶ The false teachers affirm that they have freely chosen this form of worship, but they are wrong is Paul’s point.

⁶⁷ This is a pivotal paragraph which rounds off what has been said concluding Paul’s polemic and presents the correct way for believers to walk.

⁶⁸ See Colossians 2:12.

⁶⁹ They are to participate in their resurrection life through Christ. Also there is an eschatological sense involved. They are to seek their future position with Him in the age to come which has been inaugurated.

⁷⁰ See Psalm 110:1. It seems that the rule of Messiah has been inaugurated. Since Jesus is in a place of supreme authority, no principality or power can prevent a believer’s access to Him. Therefore, Paul urges the Colossians to continue to aim at their resurrection life with Christ.

⁷¹ Paul desires for the Colossians to be focused in their will upon Christ and His instruction (sober consideration and firm purpose) rather than upon visionary experiences of heavenly mysteries through the false teachers.

⁷² See Colossians 2:11,12,20; Romans 6.

⁷³ The phrase is κέκυπται σὺν Χριστῷ. While this may mean that the new life of Christians is a secret to be uncovered, another more probable sense is that the new life of Christians is already in heaven stored up with Christ (2:3; cf. Eph. 2:6 ). As O’Brien writes, “our life is hidden with Christ because we died with him and have been raised with him to new life; ‘in God’ because Christ himself has his being in God and those who belong to Christ have their being there too .... Centered in God means that the hidden life is secure, unable to be touched by anyone” (Colossians, p. 166).

⁷⁴ This begins a lengthy paraenetic section of the epistle. With insight O’Brien writes, “Four distinctive catchwords of early Christian catechesis are found at the head of their respective paragraphs: ‘put to death’ (3:5-11; cf. also ‘put off,’ v 8); ‘put on’ (3:12-17); ‘be subject’ (3:18-4:1) and ‘watch and pray’ (4:2-6).” (Colossians, p. 174).

The exhortations of 3:1-4 (“Seek the things above” and Set the mind on the things above”) have their specific expression in the imperatives which follow. To seek the things above, one must be involved in spiritual warfare below; one must put to death sinful propensities and pursuits, and allow the new nature to find outward expression in a godly life (Ibid., pp. 175-176).

⁷⁵ “Therefore,” refers back to the context of 2:20--3:4 and 3:3-4 in particular.

⁷⁶ This recalls the union with Christ in his death above (2:20; 3:3; cf. 2:11-12).

⁷⁷ More literally “the things on earth” picks up the language of 3:2. Also “members” (τὰ μέλη) is best understood against the background of “the body of sin” in 2:11 which has been stripped off in the circumcision of Christ (O’Brien, Colossians, p. 176).

By talking about the “things on the earth” Paul is referring to a believer’s old life. His “members” refer to refer to the sins which his members committed (e.g., a metonomy of the cause for the effect).

Therefore, to put to death the members which are upon the earth is to cease doing evil in relationships by a changing of the will, or attitude of mind (cf. Rom. 6:11). It is a dying to self when self stands to do evil to others (see the list which follows). It is not a mortification of the flesh” in a traditional ascetic manner (e.g., not enjoying oneself so as to gain control over the body or to acquire merit).

⁷⁸ There is a progression in this vice-list from outward manifestations of sin to inward cravings of the heart (the inner springs of evil).

⁷⁹ This term can describe a broad range of sexual misbehavior including fornication, incest, temple prostitution, etc. (cf. Lev. 17--18).

⁸⁰ Although the term generally means moral uncleanness, it denotes moral sexual conduct when used with πορνεία. The meaning of πορνεία is developed through this term and the next two.

⁸¹ This is descriptive of shameful passion which leads to sexual excess (cf. 1 Thess. 4:5; Rom. 1:26).

⁸² When desire is modified by “evil” one has evil desire which may than be extended toward its object (cf. Matt. 5:28; Mk. 4:19). This is an expression of sin which dwells within.

⁸³ While it is very possible that the coveting here has its reference to a desire to lay one’s hands on material things, it is also possible in view of the context that the focus is upon sexual overtones (cf. the cognate in 1 Thess. 4:6). If it is descriptive of the sexual, than this is a strong statement that God considers such activity to be idolatry--an honor of that which leads one away from God. Could this be related to people being in the image of God?

⁸⁴ The term is ἀποτίθημι meaning to “put off” or “put away” as in clothing (Acts 7:58)  Paul is urging the Colossians to discard their old repulsive habits like a set of worn-out clothes.

⁸⁵ Anger and rage go together. Perhaps the former is a more settled feeling of hatred and the latter is more of an outburst of passion, but they are in essence the same thing, and are destructive of harmony in the body (Eph. 4:31).

⁸⁶ This term is also descriptive of an evil force which destroys fellowship. It seems to include evil speech (cf., Rom. 1:29; Eph. 4:31). It may be an intention to harm through slander and abusive language.

⁸⁷ This term means “slander,” “defamation,” “blasphemy,” (BAG, 143). This is an attempt to vilify either man or God by lies or gossip (cf. Titus 3:2).

⁸⁸ This may well be obscene speech or abusive language. Such language ought to be stopped before it comes out.

⁸⁹ This may well come out of the above discussion on slander and filthy language.

⁹⁰ Here Paul is addressing their position (cf. Col. 2:6-7, 16--3:4). These participles are expressed as infinitival imperatives in Ephesians 4:22-24.

⁹¹ This is not only an individual reference discussing the Christian’s nature, but is also a corporate reference discussing his placement in humanity (e.g., in Adam” or “in Christ).

⁹² The Old man is the whole personality of a man ruled by sin (see Romans 6:6; Ephesians 4:22).

⁹³ See 1 Corinthians 12:13; cf. Galatians 3:28

⁹⁴ For the Greeks those who could not speak Greek were considered barbarian (cf. Rom. 1:14). The “Scythian” seems to represent the lowest kind of barbarian who was probably a slave from a wretched class of people possibly from the Black Sea area.

⁹⁵ Or more paraphrastically “absolutely everything” or “all that matters.”

⁹⁶ Christ indwells all members of the new man regardless of race, class, or background (cf. Col. 1:27; Gal. 2:20; 4:19).

⁹⁷ These descriptions are used of Israel and of Christ emphasizing the Colossians’ identification with God.

⁹⁸ This five-fold list of grace characteristics is in balance with the vice-lists above (3:5,8).

⁹⁹ These are in fact characteristics or graces and actions used of God Himself. This may explain Paul’s exhortation to “put on the Lord Jesus Christ” in Romans 13:14.

¹⁰⁰ Goodness, kindness, generosity.

¹⁰¹ This term was used earlier in the letter to describe “self-denial” in accordance with the false teaching. Here it has the sense of lowliness or humility (cf. Eph. 4:2; Phil. 2:3; 1 Pet. 5:5; Matt. 11:29).

¹⁰² The term means “gentleness,” “humility,” or “meekness”--not out of weakness, but out of a consideration for others and a willingness to waive one’s rights.

¹⁰³ As O’Brien writes, “It denotes that ‘long suffering’ which endures wrong and puts up with the exasperating conduct of others rather than flying into a rage or desiring vengeance” (Colossians, p. 201).

¹⁰⁴ The term means “to endure,” “put up with,” “bear with.”

¹⁰⁵ The term expresses a show of grace, χαριζόμενοι, and the participle is in the present tense with the sense of unceasing, unwearying forgiveness (Matt. 18; Luke 17).

¹⁰⁶ The term is ἀγάπην and it is another object of the imperative “to put on” in 3:12.

¹⁰⁷ The term is one for perfections (τελειότητος). Paul is not interested so much in a personal perfection as in the maturity of a body who shows love to one another.

¹⁰⁸ The term is βραβεύω having in its field of meaning the sense of a judge, or umpire, who presides over and presents prizes at games. Paul is urging the Colossians to allow the peace which Christ has brought upon the body to be the judging factor in their hearts as they deal with disputes in the body.

¹⁰⁹ This is not an exhortation toward an existential relationship with Christ (e.g., a peaceful disposition, or an inward peace of the soul). Rather it is an exhortation for one to allow Christ to be present and to rule in one’s heart (the center of one’s will, thoughts, and/or emotions) during disputes.

¹¹⁰ The exhortation reads, εὐχάριστοι γίνεσθε, rather than εὐχάριστοι ἐστε. The imperative draws attention to the constant striving after this exalted goal as something not yet attained. Although the content of thanksgiving is not provided explicitly, it is quite possible contextually that the context is the peace which Christ has brought about in such a diverse body. Paul is exhorting the Colossians to not fight in such a way which destroys the body, but to become thankful for the unity of such a diverse body.

¹¹¹ This is probably an objective genitive with the sense of the message that centers on Christ--e.g., the gospel. It is the sacrificial work of Christ in the Gospel that is to live within them as they teach and admonish one another. They are to remember that all find their measure of worth at the foot of the cross.

¹¹² See also Ephesians 5:19.

¹¹³ This unit includes three pairs of exhortations. The issue at hand is attitudes of one person in the body to another. This type of unit is called a “house-table” in the literature (haustafel in German, meaning a list of rules for the household). The movement is from the closest relationships to the more distant ones (i.e., couples to slaves & masters).

Each unit states the party, has a reciprocal exhortation in the imperative, and the reason or motivation for the behavior (except for those to husbands and fathers). The exhortation to slaves (22-25) is expanded breaking the sequence somewhat (O’Brien, Colossians, p. 219-220). For parallels see 1 Timothy 2:8-15; 6:1-2; Titus 2:1-10; 1 Peter 2:18--3:7; Ephesians 5:22--6:9.

As O’Brien writes, “Perhaps the devotees of the false teaching at Colossae were indifferent to mundane and domestic affairs. If so, then Paul has to indicate to the congregation that this teaching is pernicious, and that the Colossians are to be recalled to the simple duties of family life. The apostle has already summoned his readers to ‘set their minds on things that are above’ (3:2), for a life ruled from above where Christ is reigning is precisely a life in marriage, parenthood and everyday work. Right behavior in these areas is the proper outworking of seeking the things above (Ibid., p. 233).

¹¹⁴ See 3:18,20,24,25; 4:1.

¹¹⁵ O’Brien writes, “In each case the subordinate member is mentioned first and is exhorted to be subject (ὑποτάσσομαι) or to obey (ὑπακούω). Wives, children and slaves are addressed equally with their husbands, fathers and masters. They too are ethically responsible partners who are expected to do ‘what is fitting in the Lord’ just as the male, the father and the free man. But the exhortations to subordination do not stand alone; immediately the second member of each pair is addressed and reminded of his responsibilities. The twin admonitions stand together and the first ought not to be interpreted apart from the second ...” (Colossians, p. 220).

¹¹⁶ The verb is in the middle voice: ὑποτάσσεσθε. Wives are being exhorted to continue to place themselves under the influence of their husbands in accordance with Christ’s design.

¹¹⁷ The obligation of the wife finds its counterpart in this charge to her husband. The verb for love is ἀγαπᾶτε. This term speaks of more than affection ( φιλὲω) or even sexual attraction (ἐράω) but of unceasing care and loving service for her entire well being. This love is exemplified in Ephesians 5:25-33.

¹¹⁸ The Greek καὶ μὴ πικράινεσθε πρὸς αὐτάς. This is the negative form of the positive injunction (antithetical parallelism?). The sense is to become embittered, incensed, or angry.

¹¹⁹ These are children (Τὰ τέκνα) who are probably still growing up and under the care of their parents (cf. Eph. 6:4)

¹²⁰ This injunction is not in the middle voice as above with wives, but in the active imperative (ὑπακούετε) meaning absolute obedience. This is strengthened by the phrase “in all things.”

¹²¹ See Titus 2:9; Romans 12:1,2; 14:18; 2 Corinthians 5:9; Ephesians 5:10; Philippians 4:18; cf. Col. 1:10.

¹²² While the term is one for fathers (οἰ πατέρες) is could also have the sense of parents (cf. Heb. 11:23). There is, however, probably an emphasis upon fathers.

¹²³ The the verb is a present imperative prohibition demanding that the action then in progress be stopped (μὴ ἐρεθίζετε). The verb is employed positively in 2 Corinthians 9:2 “your zeal has stirred up most of them.” Here is a “stirring up” so as to irritate perhaps by nagging, deriding, or even ignoring them.

¹²⁴ The term is ἀθυμῶσιν denoting the loss of heart, or a becoming timid. Paul does not wish for the children to become discouraged as they try to please their parents--especially fathers. The positive counterpart is in Ephesians 6:4.

¹²⁵ “Paul is addressing the tension between the freedom given in Christ (cf. 3:11) and the ‘slavery’ in which Christian slaves are to continue to serve their earthly masters (cf. 1 Cor. 7:21-24)” (O’Brien, Colossians, p. 226).

¹²⁶ The Greek is like that with children (ὑπακούετε κατὰ πάντα).

¹²⁷ Again, the fear of the Lord is the beginning of knowledge and wisdom (Prov. 1:7; 23:17).

¹²⁸ This will be at the judgment seat of Christ when evil works will result in a loss of reward (cf. Luke 19:11-27; 2 Cor. 5:10; Rom. 14:10-12; 1 Cor. 3:12-15; 4:4,5).

¹²⁹ Although Paul does not command the masters to free their slaves he does exhorts them to do that which is just and fair (τὸ κίκαιον καὶ τὴν ἰσότητα). They were to treat them in accordance with what was right, and to treat in an even-handed, impartial, fair way--perhaps even as equals.

¹³⁰ The motivation for slaves and masters is really the same at this point. Both will be judged by The Judge--Christ Jesus. Therefore, both have the same standard of conduct toward one another.

¹³¹ This unit in Colossians is parallel to the close of paraenetic sections in other Pauline letters (cf. 1 Thess. 5:12-22; Gal. 5:25--6:6; Phil. 4:8-9). Unlike the above household exhortations, these are for the entire congregation.

¹³² Perhaps the prayer itself was to be for the coming of the Lord’s kingdom (Matt. 5:9-10; 1 Cor. 16:22; cf. Rev. 22:20).

¹³³ Perhaps this is again a thankfulness for the deliverance which the Lord has already brought to pass in their lives through redemption (cf. 3:15,16).

¹³⁴ Probably Timothy (1:1), Epaphras (4:12,13) are included in this.

¹³⁵ This is a pray that God would make a provision of opportunity by giving him a field in which to work (cf. 1 Cor. 16:9; 2 Cor. 2:12; Acts 14:27).

¹³⁶ The mystery of Jews and Gentiles in one body (cf. 1:26; 2:2) for which he is imprisoned by the hostility of the Jews (Acts 22--28).

¹³⁷ The term is ε῎ξω. Perhaps these “outsiders” are actually the false teachers.

¹³⁸ Seasoned with salt could well have the Jewish sense of wisdom involved (e.g., the Torah was like salt). In this case Paul would be saying that one should speak in wisdom. One is to speak the right word when one asks a question.

¹³⁹ It seems that this is how Paul desires for them to address the false teachers.

¹⁴⁰ Notice this same form in 1 Corinthians 16:19-24; Romans 16:1-23; Philemon 23-25; Philippians 4:21-23; and Ephesians 6:21-24).

¹⁴¹ See also Acts 20:4; 2 Timothy 4:12; Titus 3:12.

¹⁴² Much communication was done by word of mouth in the ancient world. While this letter contained more of the urgent and doctrinal matters, personal remarks would be passed on orally.

¹⁴³ This strengthening would have probably been through admonishing the congregation with Paul’s teaching.

¹⁴⁴ This is probably the same Onesimus as in Philemon 10.

¹⁴⁵ He was a Macedonian of Thessalonica (see Acts 19:29; 20:4; 27:2).

¹⁴⁶ This is John Mark of Acts 12:12,25; 13:13; 15:36-41; Philemon 24; 2 Tim. 4:11; 1 Pet. 5:13.

¹⁴⁷ There are several views about this letter: (1) it was a letter written from Laodicea to Paul but this is improbable, (2) it was the epistle to the Ephesians (this is very possible even through O’Brien discounts it since he understands Ephesians to have been written after Colossians, but there is not agreement on this, and it is difficult to tell), (3) it was Philemon, but Philemon lived at Colossae, (4) it was a letter which did not survive (see O’Brien, Colossians, pp. 257-259).

¹⁴⁸ This may well mean to make mention of him in prayer, to call him to God’s remembrance (LXX 2 Sam. 14:11; Ps. 62:6; cf. 6:5).

Message Statement:

As One Who Is Himself Suffering For The Gospel Paul Honors The Philippians For Their Participation With Him In His Sufferings, And Urges Them To Humble Themselves For The Sake Of One Another Against The Divisive Threats Of Inner Disputes And External False Teachers So That They Might Continue In Their Gospel Ministry And One Day Be Exalted By The Lord

I. INTRODUCTION: As Paul, along with Timothy, writes to the church at Philippi, he prays that they would experience God’s grace and peace, thanks God for their financial participation in his ministry of the Gospel, expresses his God-like love for them, and prays that they would increase in their character of love until Christ returns (1:1-11)

A. Salutation: Paul writes with Timothy as servants of Jesus Christ to all of the saints in relationship with Christ Jesus along with their leaders who dwell in Philippi praying that they would experience grace and peace from God their Father and their Lord Jesus Christ (1:1-2)

1. Senders Name: Paul and Timothy write this letter as servants (δοῦλοι)¹ of Jesus Christ (1:1a)

2. Recipients Name: Paul and Timothy are writing to all of the saints in relationship with Christ Jesus, who dwell in Philippi and are with the overseers and deacons (1:1b)

a. Paul and Timothy are writing to all the saints (holy ones)² who are in relationship with Christ Jesus

b. Paul and Timothy are writing to all of the saints who dwell in Philippi

c. Paul and Timothy are writing to the overseers (bishops, ἐπισκόποις) and deacons (διάκονος) with the saints in Philippi³

3. Greeting: Paul prays for the Philippians to experience grace and peace from God their Father and the Lord Jesus Christ (1:2)

a. Paul prays for the Philippians to experience grace and peace⁴ 1:2a

b. Paul prays for this grace and peace to come from God their Father and the Lord Jesus Christ 1:2b

B. Prologue--Thanks, Love, and Prayer: Paul thanks the Lord for the (financial) participation of the Philippians in his ministry of the Gospel, and thus loves them with the same affection that Christ has for them, and prays that they might steadily increase in their character of love until Christ returns (1:3-11)

1. Paul Is Thankful For Them: Every time Paul prays for all of the Philippians he is full of delight because of their continual (financial) fellowship with him in the gospel concerning which he is confident that God will continue until the return of Christ (1:3-6)

a. Paul regularly thanks the Lord for the Philippians every time he prays for them 1:3

b. Paul always delights in offering prayer for all of the Philippians 1:4

c. The reason Paul always delights in offering prayer for all of the Philippians is because of their fellowship with him⁵ in the gospel from the beginning until the present⁶ 1:5

d. Paul is confident that the good work⁷ which God began through the Philippians, God will complete until the return of Christ Jesus⁸ 1:6

2. Paul Loves Them: Paul affirms that he has such confidence in the Philippians because of their great affection for him and their participation with him in the gospel ministry whereupon he affirms that he feels the same heartfelt love for them that Christ has for them (1:7-8)

a. The reason Paul has such confidence toward the Philippians is because they hold him in their heart (affection)⁹ and are partakers in the Gospel ministry (grace)¹⁰ with him (financially) in his imprisonment and in his defense and confirmation¹¹ 1:7

b. Paul proclaims God as his witness¹² that he longs for (has deep feelings for¹³) the Philippians with the affection of Christ¹⁴ 1:8

3. Paul Prays for Them: Paul prays that the Philippians may steadily increase in their character of love through real knowledge of the Lord and discernment in relationships in order that they may know how to make the best choices and be the best possible people in relationships until the Lord returns (1:9-11)

a. Paul prays that the Philippians’ (character of) love may steadily increase¹⁵ in real knowledge and discernment¹⁶ 1:9

b. Paul prays for the Philippians’ increase in love in order that they may know how to make the best choices possible 1:10a

c. Paul prays for the Philippians’ increase in love in order that they themselves might be the best people possible (sincere and blameless, and righteous)¹⁷ until the Lord returns¹⁸ unto the glory of God 1:10b-11

II. PAUL’S PRESENT STATE AND FUTURE EXPECTATION¹⁹--PRISON & GOSPEL, FUTURE MINISTRY: Although Paul is presently in prison, these circumstances have not hindered the gospel, but have advanced it, and his expectations are not to die, but to come to the Philippians and to aid them in the progress of their faith and their ability to boast in Christ Jesus (1:12-26)

A. Present in Prison: Although Paul is in prison, these circumstances have not hindered the gospel from being proclaimed, but have advanced it by expanding its message to the Roman guards and other leaders, by inspiring believers to speak daringly and fearlessly, and by stirring people to proclaim Christ from different attitudes towards Paul (1:12-18a)

1. Statement: Paul desires for the Philippians, as his brethren, to know that what has happened to him (his circumstances) has not hindered the progress of the gospel, but advanced it 1:12

2. Proof: Paul’s imprisonment has not hindered the gospel, but has made the cause of Christ will known by expanding it to the Roman soldiers and leaders, by inspiring believers to speak daringly and fearlessly, and by stirring people to proclaim Christ from different attitudes towards Paul 1:13-14

a. Paul’s imprisonment has not hindered the gospel, but has made the cause of Christ well known throughout the whole praetorian guard and beyond²⁰ 1:13

b. Paul’s imprisonment has not hindered the gospel, but has inspired his fellow believers to speak the word daringly and fearlessly 1:14

c. Paul’s imprisonment has not hindered the gospel, but has caused Christ to be proclaimed out of mixed motives by those who love Paul and by those who desire to cause Paul distress, and Paul rejoices 1:15-18a

1) Statement: Some are preaching Christ from envy and strife (with Paul), but some are preaching Christ from good will (toward Paul) 1:15

2) Good Will: Those who preach the gospel from good will do it out of love for Paul knowing that (in spite of his circumstances) he is destined by God to defend the gospel, so this is what he would desire for them to do 1:16

3) Envy and Strife: Those who preach the gospel out of envy and strife do it out of a desire to exalt themselves by causing him distress in his imprisonment²¹ 1:17

4) Statement: Paul rejoices that Christ is being proclaimed for whatever motives (whether in pretense or in truth) 1:18a

B. Future With The Philippians: Paul rejoices over his future in that he expects to be delivered at his trial, and to remain among the Philippians to help them to progress in their faith, and to give glory to Christ Jesus (1:18b-26)

1. Rejoices at Future: Paul not only rejoices that Christ is being proclaimed, but also rejoices²² in his expected fate as a prisoner 1:18b

2. Future Trial: Paul’s future joy is that he knows that at his future trial he will be delivered by means of their prayers and the Spirit’s enabling, that he will be vindicated and that Christ will be exalted 1:19-20

a. Delivered: Paul’s future joy is that he has confidence (knows) that he will be delivered (saved)²³ by means of their prayers²⁴ and the provision²⁵ of the Spirit of Jesus Christ²⁶ 1:19

b. Vindicated and Christ Exalted: Paul’s future joy is that he knows in accordance with his expectation and hope that he will be vindicated as a messenger of the Gospel (he will not be ashamed at his future trial) and that Christ will be exalted (by making Him known to more at his future trial) by him in a total way (whether by life or by death) 1:20

3. Future Ministry: Although Paul wrestles between the benefits of dying and being with Christ, or living and being with the Philippians, he is convinced that he will live and help them to progress in their faith, and to give honor to Christ 1:21-26

a. Future State: Paul wrestles between desiring life or death himself because life offers opportunities for future ministry, whereas death offers the reality of being in the presence of Christ, but he sees how life would be more profitable for the Philippians at this time:²⁷ 1:21-24

1) Life is Christ: Paul sees living as being to serve Christ 21a

2) Death is Gain: Paul sees dying as being personal gain 21b

3) Life is Worthwhile Work: Paul understands continued life in his body (flesh) as being an opportunity for fruitful work for him which is difficult to chose against 22

4) Death is to Be with Christ: Paul understands death to be when he will depart from this life and be present with Christ which he sees as being better personally 23

5) Life is For Others: Paul understands that life in his body is more necessary for the sake of the Philippians than is his going to be with Christ at this time²⁸ 24

b. The Philippians Need: Being convinced that the Philippians need him, Paul understands that he will remain in order that the Philippians might make progress in their faith, and might have cause through his efforts to give glory to Christ Jesus 1:25-26

1) Paul is convinced that the Philippians need him²⁹ 1:25a

2) One purpose for Paul’s staying on is in order that they Philippians might make progress with joy in their faith³⁰ 1:25b

3) Another purpose Paul has for his staying is so that they might have ample cause through his efforts (“in me”) when he comes to glory (be proud) in Christ Jesus³¹ 1:26

III. EXHORTATIONS FROM PAUL TO THE COMMUNITY:³² Paul exhorts the Philippians to humble themselves (as those with confidence in God) for the sake of unity by being self-sacrificing for the sake of one another just as Jesus, he, and Epaphroditus have been--especially in the face of the divisive threats of Jewish false teachers and inner disputes--so that they may continue to be effective with the gospel (1:27--4:9)

A. Be Humble for Unity: Paul exhorts the Philippians to humble themselves for the sake of one another as Christ and he have done for them so that they might continue to be effective with the gospel (1:27--2:18)

1. Exhortation to Maintain Unity in the Faith: Paul exhorts the Philippians to maintain a unified front for the truth of the Gospel and not to be frightened by their opponents even though they see the Philippians’ stand as leading to destruction because it is actually leading to their salvation as they share in the sufferings of Christ, like Paul, on behalf of the truth (1:27-30)

a. Stand Unified: Paul exhorts the Philippians to live their lives at all times in a manner worthy of the gospel of Christ by maintaining a unified front for the preservation of the faith 1:27

1) The Statement: The Philippians are to live their lives in a manner worthy of the gospel of Christ 1:27a

2) The Time: The Philippians are to live in a manner worthy of the gospel of Christ whether Paul comes to them or remains absent (at all times) 1:27b

3) The Explanation: When Paul exhorts the Philippians to live their lives in a manner worthy of the gospel of Christ he means that they should maintain a unified front--standing firm in one spirit, with one mind, striving together for the faith of the gospel³³ 1:27c

b. Against Opponents: Paul exhorts the Philippians in their unified stand for the truth of the Gospel to not be alarmed by their opponents because their stand is perceived by their opponents as leading to their destruction when it is in fact leading to the salvation of their lives as they share in the sufferings of Christ, like Paul, on behalf of the truth 1:28-30

1) Exhortation: Paul exhorts the Philippians to not be alarmed by their opponents³⁴ 1:28a

2) Reason 1: Paul reminds the Philippians that what they believe (their “faith”³⁵) is perceived as their destruction³⁶ by the false teachers, but perceived as their salvation from God by them 1:28b

3) Reason 2: Paul reminds the Philippians that in their standing for their faith in Christ they can expect to suffer just as they saw and see Paul suffering³⁷ 1:29-30

2. Exhortation to Harmony and Humility For Unity:³⁸ As partakers in the benefits of their faith through their relationship with Paul and God, Paul exhorts the Philippians to pursue unity through a humility which regards the value of one another just as Christ humbled Himself for the sake of men, and Paul was offering himself with joy for them in order that they may continue his life-giving gospel ministry (2:1-18)

a. Exhortation To Unity through Humility:³⁹ As partakers of their benefits of their faith through their relationship with Paul and God, Paul exhorts the Philippians to pursue unity through a humility which regards the value of one another (2:1-4)

1) Benefits of Faith: Through multifold first class conditions (“if it is true, and indeed it is”) Paul asks the Philippians to consider ways that he and God have given them encouragement, consolation, fellowship, and tender compassion so that they might respond well to his request 2:1

a) From Paul: If the Philippians know of Paul’s encouragement of and love for them, then they should respond well to his request 2:1a-b

(1) Encouragement: If Paul's words of encouragement have in any way helped the Philippians to stay true to the faith in the past, then they should respond accordingly in the present 2:1a

(2) Love: If Paul's love has provided the Philippians with any consolation in their suffering, as indeed it has, then Paul asks that they respond properly to his request 2:1b

b) From God: If the Philippians know of the unity created by the Holy Spirit, and the warmth of God’s affection for them, then they should respond properly to his request 2:c-d

(1) Fellowship: If the Philippians belong to that community brought into existence by the Holy Spirit and enjoy any fellowship with one another as a result, then they should respond properly to his request 2:1c

(2) Affection and Compassion: If the Philippians know anything of the mercy and compassion shown them by God in Christ, as they most certainly do, then they should respond properly to Paul's request

2) Pursue Unity Through Humility: Paul’s goal in having the Philippians consider the experiential benefits of their faith is so that they might make Paul’s joy complete pursuing unity with one another 2:2

a) Joy Complete: Paul’s goal in having the Philippians consider the experiential benefits of their faith is so that they might make his joy complete 2:2a

b) Pursue Unity: The way in which the Philippians might make his joy complete is by striving for unity 2:2b

(1) Same Mind: Paul urges the Philippians to make his joy complete by being of the same mind⁴⁰ 2:2b

(2) Same Love: Paul urges the Philippians to make his joy complete by having the same (or mutuality of) love (for one another) 2:2c

(3) Shared Soul: Paul urges the Philippians to make his joy complete by having a shared soul⁴¹ 2:2d

(4) Same Mind: Paul urges the Philippians to make his joy complete by having one mind⁴² 2:2e

c) Through Humility: The way in which the Philippians might make his joy complete is by striving for unity in humility by caring for others 2:3-4

(1) Selfishness vs. Regard for Others: Paul urges the Philippians to make his joy complete by not acting out of selfishness or empty conceit, but by regarding one another as more important than himself 2:3

(2) Own Needs vs. Needs of Others: Paul urges the Philippians to make his joy complete by not only looking out for their own personal needs, but by looking out for the interests of others as well 2:4

b. The Example of Christ:⁴³ Paul exhorts the Philippians to adopt Christ’s way of thinking who humbled Himself for the sake of men to be exalted by the Father 2:5-11

1) Exhortation to Philippians: Paul exhorts the Philippians to adopt the way of thinking in their relationships (2:1-4)⁴⁴ which was also adopted by Christ Jesus (2:6-11) 2:5

2) Example of Jesus:⁴⁵ Because Jesus who was equal with God humbled himself for the sake of men, God exalted him and gave him the name of Lord in order that all beings might obey and honor Him 2:6-11

a) Humiliation by Self: Jesus, who was in the form of God and equal with God did not grasp His rights, but poured himself out by becoming a man and humbled himself for the sake of men by dying on a cross 2:6-8

(1) Jesus Did Not Grasp His Rights: Because Jesus existed in the exact form of God (ἐν μορφῇ)⁴⁶ he did not consider being equal with God (ι῎σα θεῷ) as grounds for grasping (ἠγήσατο τό ει῎ναι)⁴⁷ 2:6

(2) Jesus Poured Out Himself: Instead of seeing his identity with God as a grounds for grasping (ἀλλὰ), Jesus poured out (emptied) himself (ἐαυτὸν ἐκενωσεν)⁴⁸ by means of receiving a servant's form (μορφὴν)⁴⁹ becoming (γενόμενος) in the likeness of men,⁵⁰ and being found (εὐρεθεὶς)⁵¹ in human form⁵² 2:7 [2:7-8a in English]

(3) Jesus Humbled Himself: Jesus humbled himself (ἐταπείνωσεν ἐαυτὸν)⁵³ by means of becoming obedient even to death on a cross⁵⁴ 2:8

b) Exaltation by God:⁵⁵ As a consequence of Christ’s voluntary humiliation God exalted him and gave Him the name of Lord in order that all beings might obey and honor Him 2:9-11

(1) As a consequence therefore (διὸ),⁵⁶ God highly exalted (ὑπερύψωσεν)⁵⁷ Jesus⁵⁸ 2:9a

(2) As a consequence therefore God gave Jesus a name (character/status) of Lord⁵⁹ which is above every name in order that (ι῞να)⁶⁰ all everywhere⁶¹ will bow⁶² and confess that Jesus Christ is Lord⁶³ to the glory of God the Father⁶⁴ 2:9b-11

c. Application to the Philippians:⁶⁵ Paul exhorts the Philippians to follow the self-sacrificing examples of Christ and even himself by obeying his exhortations through the empowerment of God to restore their fellowship so that they might shine upon their dark world and continue to bear the gospel message of life which he gave to them leading to his honor at the Judgment Seat of Christ (2:12-18)

1) Resumption of Exhortation:⁶⁶ Just as Christ obeyed, Paul exhorts the Philippians to obey his exhortations toward the restoration of their fellowship knowing that God will energize them to change so that they might become blameless children of God who shine to a dark world 2:12-16

a) General Exhortation: As a conclusion from the example of Christ ( ῞Ωστε), Paul urges the Philippians, whom he loves (ἀγαπητοί μου), to obey (as Christ did)⁶⁷ his exhortations (1:27--2:5) 2:12a

b) Exhortation to the Church: Paul exhorts the Philippian church to obediently (with fear and trembling) work out their own salvation (take whatever steps which are necessary to restore themselves as a body to health and wholeness) not only in light of his anticipated coming to them (τῇ παρουσίᾳ), but in his present absence from them 2:12b

c) Power to Achieve the Exhortation: The reason (γάρ) Paul exhorts the church to do whatever is necessary to restore themselves is because the Energizing God (θεὸς γάρ ἐστιν ὁ ἐνεργῶν) is effectively at work among them (ἐν ὑμῖν) to effect change in their will (to will), and to achieve (ἐνεργεῖν) their community (“good will”) 2:13

d) Specifics of the Exhortation: Paul exhorts the Philippians to do all things without grumbling or arguing so that they might be blameless children of God who shine as lights to a dark world 2:15-16

(1) Paul urges the Philippians to do all things without grumbling (γογγυσμῶν)⁶⁸ or arguing (διαλογισμῶν) 2:15

(2) The purpose for which Paul exhorts the Philippians is so that they might be blameless, innocent children of God who are thus able to shine as lights to a dark world (dispelling evil and ignorance) 2:15-16

2) The Example of Paul:⁶⁹ Paul exhorts the Philippians to carry on his life-giving gospel ministry among them, and he rejoices with them even though he may be poured out as a libation upon their sacrifice urging them to adopt the same attitude in their service of one another 2:16

a) Hold Fast the Life Giving Gospel: Paul urges the Philippians to hold fast to the life-giving gospel (the word of life) so that he might glory (boast, exult) at the future judgment seat (day) of Christ⁷⁰ over his work among them 2:16

b) Rejoicing in Sacrifice: Paul rejoices in the Philippians’ sacrificial ministry (what they have already done) even if he is about to have his life poured out as a libation over their sacrifice to make it complete⁷¹ 2:17

c) Adopt Paul’s Attitude in Service: Paul urges the Philippians in their sacrificial service for one another to also adopt his attitude of rejoicing and joy 2:18

B. Timothy, Paul, and Epaphroditus:⁷² Although Paul intends to come soon after Timothy whom he regards so highly, he is sending Epaphroditus to them first in order to encourage them and for them to honor as one who nearly sacrificed his life in service 2:19-30

1. Timothy: Paul is sending Timothy to care for them and to learn of their condition as soon as some matters are cared for where he is (2:19-23)

a. Paul hopes, under the Lordship of Jesus, to send Timothy to the Philippians shortly 2:19a

b. Paul’s purpose in sending Timothy to the Philippians is so that (ι῞να) he too might be encouraged when he learns of the welfare of the Philippians just as they were when they learned of his welfare 2:19b

c. The reason Paul is sending Timothy is because he has no one else who equally shares his feelings and genuinely cares about the affairs of the Philippians 2:20-22

1) No One Else: The reason Paul says that he has no one else like Timothy is because all of the others among him are concerned about their own interests and not those of Jesus Christ⁷³ 2:21

2) Shares His Feelings and Genuinely Cares: The Reason Paul says that Timothy shares his feelings and genuinely cares is because the Philippians know of his proven worth, namely, how he worked hard with Paul as a child with his father to advance the cause of the gospel 2:22

d. In view of the above discussion (ου῏ν) Paul intends to send Timothy to the Philippians as soon as he handles some important affairs which he needs to first attend to 2:23

2. Paul: Paul is trusting in the Lord that he himself will follow Timothy soon after his arrival (2:24)

3. Epaphroditus:⁷⁴ In view of the inability of Paul and Timothy to come immediately Paul announces that he is sending Epaphroditus back to the Philippians as a worthy, exemplary servant so that they might be glad at their reunion with him, honor him and others like him who serve sacrificially, and be aided in their difficulties [thereby resolving Paul’s anxiety] (2:25-30)

a. Paul is Sending Him: In view of Paul and Timothy not being able to come immediately, Paul considers it necessary to send Epaphroditus to the Philippians 2:25a

b. He is a Worthy Man: Paul emphasizes that he is sending Epaphroditus as one who was a worthy fellow worker with him and servant of the Philippians 2:25b

c. The Reason: Paul is sending Epaphroditus because he longs for and is concerned for the Philippians who were concerned about his sickness which was severe, but which God mercifully brought about deliverance for both Epaphroditus’ and Paul’s sakes 2:26-27

1) Paul is sending Epaphroditus because he longs for the Philippians and is concerned for them since they heard that he was sick 2:26

2) Paul affirms that Epaphroditus was sick and nearly died, but God was merciful with him and with Paul so that he would not have to suffer wave upon wave of grief 2:27

d. The Purpose: Paul is sending Epaphroditus sooner than expected⁷⁵ so that the Philippians might be glad in their reunion that he is alive and well and so that Paul might be relieved of anxiety⁷⁶ 2:28

e. The Exhortation: Paul urges the Philippians to welcome⁷⁷ Epaphroditus as a brother in the Lord and to hold up others among them in honor who are like him in that he nearly sacrificed himself in order to help Paul on behalf of the Philippians 2:29-30

C. Be Careful of Judaizers--Warning Against False Teachings with Paul’s Experience and Life as a Model to Follow:⁷⁸ While on one hand Paul urges the Philippians to rejoice in the Lord as a safe-guard to themselves, on the other hand he warns them to watch out for (Jewish) false-teachers who desire to corrupt their true faith (with earthly, external rituals which lead to the delusion of perfection in their faith) by following his example and the example of those who follow his pattern of life which is one that continually strives toward moral perfection in the knowledge of Jesus with a hope of realization only at their final redemption with the return of Christ (3:1-21)

1. Warning--Against Corrupting, Jewish False Teachers: Paul urges the Philippians to rejoice in the Lord as a safe-guard to themselves, and to watch out for Jewish false-teachers who desire to corrupt them in their true faith 3:1-3

a. Rejoice: And now⁷⁹ Paul urges the Philippians, as he has in the past, to rejoice⁸⁰ in the sphere of the Lord as a safeguard for themselves (e.g., in order to be saved from the ills that plague their church) 3:1

b. Beware of Jewish False-Teachers:⁸¹ Paul urges the Philippians to be cautious of the Jewish false-teachers because they are attempting to corrupt true believers 3:2-3

1) Paul urges the Philippians to pay attention to the corrupting, Jewish, false teachers [dogs (κύνας),⁸² evil doers (κακοὺς ἐργάτας),⁸³ and mutilators (κατατομήν)⁸⁴] 3:2

2) The reason (γαρ) Paul calls the false teachers corrupting (“mutilators”) is because those who worship God by His Spirit⁸⁵ and boast in Christ Jesus rather than themselves are the true people of God (circumcision) whom the false teachers are corrupting 3:3

2. Paul’s Life--An Answer to Judaism:⁸⁶ Although Paul could have confidence in himself more than the false teachers he counts all of his personal and attained assets as unspeakable filth compared to an experiential knowledge of Christ in terms of His righteousness and resurrection 3:4-11

a. The Fleshly-Confidence Which Paul Could Have: Paul could have confidence in himself more than the false teachers because of his Jewish heritage and his zealous adherence to the Law 3:4-6

1) Statement: Paul could have confidence in his birth, religion, position in society et cetera more than others (the Jewish false teachers) 3:4

2) The reasons Paul could have confidence in himself are because of his natural Jewish heritage and his good Jewish works 3:5-6

a) Paul describes himself as a true Jew by virtue of his natural heritage--circumcision and birth 3:5a-d

(1) Circumcised: Paul was circumcised on the eighth day of his life 3:5a

(2) Birth: Paul is a an Israelite by birth 3:5b

(3) Tribe: Paul belongs to the tribe of Benjamin 3:5c

(4) Parents: Paul is a Hebrew born of Hebrew parents (rather than a Hellenist) 3:5d

b) Paul describes himself as a true Jew by virtue of his good works--a teacher of the Law, a zealous persecutor of the church, legally blameless 3:53-6

(1) Pharisee: Paul was a Pharisee with regard to the Jewish Law 3:5e

(2) Persecutor: Paul was a zealous persecutor of the church 3:6a

(3) Blameless: Paul was blameless with regard to legal righteousness 3:6b

b. The Spiritual Re-evaluation Which Paul Has: Paul counts all of his natural and achieved accomplishments as liabilities and filth compared to the goals of attaining righteousness through faith and attaining the present and future aspects of the resurrection through his relationship with Christ 3:7-11

1) The Re-Evaluation Stated: Because of who Christ is Paul counts all of his natural and achieved accomplishments as personal liabilities rather than as assets⁸⁷ 3:7

2) The Re-Evaluation Developed: Paul counts all of his personal assets as liabilities because of the supreme value of a personal knowledge of Christ in terms of attaining His righteousness through faith and attaining the present and future aspects of the resurrection 3:8-11

a) Re-Statement: Paul continues to count everything as a liability (loss) because of the one supreme value of a personal knowledge of Christ Jesus his Lord 3:8a

b) Filth Compared to Christ’s Righteousness: In Paul’s relationship with Christ he lost everything of “personal assets”, but he considers all of those “assets” to be like unspeakable filth for the goal of gaining Christ and being found in relationship with Him with His righteousness through faith rather than Paul’s own personal righteousness through keeping the Law 3:8b-9

c) Filth Compared to The Resurrection: Paul considers his former “personal assets” as unspeakable filth for the goal of experientially knowing Christ in the (inward) power of his resurrection and in the sharing in (fellowship of) his death (to sin)⁸⁸ as he continually conforms⁸⁹ himself to Christ’s death in the hope of attaining the resurrection from the dead⁹⁰ 3:10-11

3. Warning--Against Perfection Now:⁹¹ Even though there are those among the Philippians who consider themselves to be “perfect” in their experiential knowledge of Christ, Paul informs them that he is not perfect, but strives for perfection and urges them to adopt the same attitude in the state where they presently are 3:12-16

a. Lack of Perfection Stated: Paul affirms that he is not claiming (in his above focus upon Christ) that he has presently grasped perfection in his experiential understanding of Christ, but that he presses on (like a runner) that he might comprehend (apprehend) Christ fully just as he was grasped (apprehended) by Christ⁹² 3:12

b. Lack of Perfection Developed: Paul affirms that he does not think that he has yet fully comprehended Christ and that he runs with a focus ahead towards the goal of the prize of fully knowing Christ 3:13-14

1) Christ Is Not Fully Comprehended: Paul again affirms to his brothers (some of whom believe that they have reached perfection) that he does not think (in a weighed calculation) that he has yet fully comprehended Christ⁹³ 3:13a

2) Pressing On Toward Perfect Knowledge of Christ: Paul affirms that as a runner he continually runs with a focus ahead towards the goal of the prize of fully knowing Jesus Christ 3:13b-14

a) The Runner: Paul runs as a focused runner on the one hand forgetting what lies behind him⁹⁴ and on the other hand stretching out toward what lies ahead of him 3:13b

b) The Race: Paul runs as a focused runner as he runs toward the goal-marker⁹⁵ straight for the prize to which God calls him, namely Christ Jesus⁹⁶ 3:14

3) Exhortation: Paul exhorts the Philippians to adopt his attitude about perfection even though some disagree with him knowing that God will reveal his view to them and encouraging them to fall in line at the level of knowledge that they already have 3:15-16

a) Have the Same Attitude: Therefore (ου῏ν), Paul exhorts all who are “perfect”⁹⁷ to have the same attitude (namely, that Christian perfection is in reality a constant striving for perfection) 3:15a

b) God Will Reveal This Truth: Paul assures those of the Philippians who have a different attitude (toward perfection than his) that God will reveal to them the truth about this⁹⁸ 3:15b

c) Fall in Line: Regardless of the difference,⁹⁹ Paul exhorts all of the Philippians to live up to (to be in line with)¹⁰⁰ whatever level of knowledge they have already comprehended about Christ 3:16

4. Paul’s Life--A Model to Imitate:¹⁰¹ Paul urges the Philippians to unify as imitators of him and those who live according to the pattern he gave them as they run toward perfection 3:17

a. Imitate Paul: Paul urges the Philippians, as his brothers, to continue to join with one another in imitating him (as he runs toward “perfection”) 3:17a

b. Imitate Others Following Paul: Paul urges the Philippians to run with their eyes on those¹⁰² who live according to the pattern that he gave them 3:17b

5. Warning--Against Imitating Other Teachers: The reason Paul urges the Philippians to follow him or those living according to his pattern is because he grievously knows that there are many false teachers who are enemies of the cross of Christ being destined for destruction as those who worship the code of the Law and focus upon earthly things 3:18-19

a. Many False Teachers/Leaders: The reason (γὰρ) Paul urges the Philippians to follow him or those living according to his pattern is because there are many who are living as enemies of the cross of Christ¹⁰³ whom Paul has discussed before and mentions again now with tears of frustration¹⁰⁴ 3:18

b. A Description of False Teachers:¹⁰⁵ Paul describes the false teachers as those who are destined for destruction, who worship the code of the Law and focus upon earthly things 3:19

1) Destruction: The end of false teachers is destruction¹⁰⁶ 3:19a

2) Code of Law: The god¹⁰⁷ of false teachers is obedience to the code of the law (their observance of food laws [“their god is their belly”]¹⁰⁸ and their glorying in circumcision [“whose glory is in their shame”)¹⁰⁹ 3:19b

3) Earthly Things: The focus of false teachers (their mind-set) is upon earthly things¹¹⁰ 3:19c

6. Paul’s Life--Hope in the Future and Unseen:¹¹¹ Paul now concludes his discussion of false teachers by expressing his, and all believers’ contrasting hope as citizens of heaven in Christ’s return and cosmic redemption which will specifically include their resurrection bodies 3:20-21

a. A Heavenly Colony: Unlike the Jewish false teachers who are colonies of Rome, Paul affirms that he and the Philippians have their citizenship in heaven and thus they eagerly await their Savior from heaven--the Lord Jesus Christ 3:20

b. Personal and Cosmic Redemption: Paul affirms that when Jesus comes from heaven he will transform their lowly bodies into bodies like his glorious one as part of his energizing ability to subdue and subject the universe to His authority 3:21

D. Stand Firm in the Lord For The Sake of Harmony and Unity:¹¹² Paul urges the Philippians, whom he dearly loves, to stand firm in the Lord by seeking harmony and unity through helping those in disagreement, having confidence in the good and able work of the Lord during difficulties, being reasonable with all people, praying to God for help, and focusing their thoughts on the good in the body in the way in which Paul has taught them through word and example (4:1-9)

1. Exhortation to Stand Firm: Paul urges the Philippians, whom he loves and longs for as those who presently bring him joy and will be the source of his future reward, to stand firm in the Lord by seeking harmony and unity¹¹³ (4:1)

2. Specific Ways to Stand Firm: When Paul urges the Philippians to “stand firm” he is exhorting them to seek harmony and unity in the church by helping those in disagreement, by having confidence in the good and able work of the Lord during difficulties, by being reasonable with all people, by praying to God for help, and by focusing their thoughts on the good in the body in the way in which Paul has taught them through word and example (4:2-9)

a. Helping Those in Disagreement: Paul urges a true yoke-fellow (perhaps the entire Philippian church) to help Eudia and Syntyche, who were co-laborers with Paul in the spread of the gospel along with Clement and others and who are in the book of life, to live in harmony with each other¹¹⁴ (4:2-3)

b. Rejoicing: Paul emphatically urges the Philippians to constantly rejoice in the Lord¹¹⁵ 4:4

c. Being Reasonable: Paul urges the Philippians to be magnanimous (reasonable)¹¹⁶ with all people with a sense that the Lord’s return is imminent (near)¹¹⁷ 4:5

d. Praying: Paul urges the Philippians not to worry, but to pray to God for help with thanksgiving and the Lord will miraculously resolve tensions (the peace of God) in their hearts and their thinking 4:6-7

e. Focusing on the Good: Paul urges the Philippians to focus their thoughts on the good in the body for peace from God as Paul has demonstrated to them (4:8-9)

IV. Gratitude Expressed for the Philippians’ Generosity:¹¹⁸ Although Paul is clear to express that he was not in dire need as one who learned to be self-sufficient of the world because of his dependence upon God, he does affirm the beautiful partnership that they have had in his afflictions through their gifts and emphasize that they were pleasing to God whereupon he prays that the Lord might in return supply for their physical needs in accordance with His great riches to the glory of their Father (4:10-20)

A. Praise: Paul, knowing that the Philippians have always cared for him but were not always able to show it, expresses great joy in the Lord that the Philippians’ concern for him has once again blossomed¹¹⁹ 4:10

B. Disclaimer with Thanks: Paul does not give thanks as one who was in dire need because he was not since he had learned to be self-sufficient from the world’s ups and downs through the One who continually infuses him with strength, nevertheless, Paul does recognize the beauty in the Philippians becoming partners in his afflictions 4:11-13

1. Statement of No Need: Paul does not give thanks as one who was in dire need (in his poverty and thus needed their help)¹²⁰ 4:11a

2. The Reason is Enabled-Contentment: The reason Paul did not have dire “need” for help was because he has learned to be self-sufficient (free from inner worry, how to cope, αὐτάρκης) in every situation which he might find himself through the One who continuously infuses him¹²¹ with strength--whether the situation is one of being humbled¹²² or abounding, being well-fed or hungry, having enough or too little¹²³ 4:11b-13

3. Thanks for Partnership: Nevertheless, Paul does recognize the beauty (καλῶς) in the Philippians becoming partners with him in his troubles¹²⁴ 4:14

C. Paul Affirms Partnership: Paul affirms the partnership that the Philippians have had with him in the ministry of the gospel since its earliest days in Macedonia, not to receive more, but out of a desire for them to receive credit for it from the Lord affirming that their last gift not only abundantly supplied for Paul, but was received as a pleasing sacrifice by the Lord 4:15-18

1. Early Partnership: Paul affirms that the Philippians know as well as he¹²⁵ that it was they alone who entered into a partnership with him when the gospel was in its beginning in Macedonia and when he was in Thessalonica 4:15-16

2. Paul does not acknowledge the past generosity of the Philippians in order to receive more, but because he desires for them to receive credit for this from the Lord¹²⁶ 4:17

3. Paul officially proclaims that he has received all that the Philippians have given in full¹²⁷ being fully supplied with the gifts through Epaphroditus, and identifies them as a pleasing sacrifice to Christ¹²⁸ 4:18

D. Paul Prays for the Philippians: In return for the Philippians’ partnership in Paul’s hardships he prays that God would meet¹²⁹ their every physical need in accordance with the marvelous wealth (in glory) in Christ Jesus giving glory to God their Father for all of this forever and ever 4:19-20

V. CONCLUSION: Paul concludes his letter to the Philippians by giving greetings to each saint, sending greetings from the brothers with him, all of the saints and the imperial household, and praying that they might experience Christ’s unifying grace (4:21-23)

A. Paul urges the Philippians to give his greetings to the saints and sends greetings from the brothers with him, all of the saints, and especially those of the imperial household 4:21-22

1. Paul urges the Philippians to give his greetings to every one of the saints¹³⁰ in Christ Jesus 4:21a

2. Paul sends greetings from the brothers who are with him, all of the saints and especially those of the imperial household 4:21b-22

B. Paul prays for grace from the Lord Jesus Christ’s to be with their spirit¹³¹ (4:23)

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¹ In a unique fashion Paul includes Timothy with the descriptions of servant (or more literally slave) by making the term plural. Perhaps already Paul is emphasizing the theme of unity in this letter as he affirms that relationships in the church are those of humble equality (see Hawthorne, Philippians, pp. 3-4).

² Paul is not emphasizing their ethical character so much as their special relationship which is because of their relationship with Christ Jesus.

³ Note that (1) these could be two groups “bishops and deacons” or one group “bishops even deacons”, (2) Paul does distinguish them from the congregation, (3) Paul addresses them second and along with the congregation, and (4) at this time there is a plurality of both.

The bishops were originally appointed by the apostle and his companions (cf. Acts 14:23) to in some sense govern, administer, and oversee the affairs, both material and spiritual, of the community (cf. Acts 20:28)

The deacons were involved with service and ministering to others as the heart of their activity caring for the needs of the poor and sick in the community (Acts 6; Rom. 12:7; 16:1-2; 1 Cor. 12:28). However, these were also significant spiritual leaders as Philip and Stephen demonstrate in Acts 6--8!

Perhaps Paul includes them in his greeting along with the saints not so much to honor them as leaders in the church (note they are mentioned second), but to suggest that they, like he and Timothy, need to realize that authority also means responsibility and unity in service. As Hawthorne writes, “How is one to begin to attack selfishness and disunity? By subtly showing from the very beginning that in the church seniority and high calling do not put one Christian leader above another (Paul and Timothy together are one--they are slaves of Christ Jesus) and that ‘church supervisors’ are not above serving, but are by virtue of their office, called to serve (to be diakonoi) ministering to the needs of their fellows” (Hawthorne, Philippians, p. 13).

⁴ Although this is a standard greeting by Paul in his letters, it is particularly applicable here since the Philippians need to be gracious to one another in order to experience peace in their congregation.

⁵ While this certainly refers to their faith and own efforts of evangelism, it also includes their financial support, and thus κοινωνία, as partners so that he could spread the good news (cf. Rom. 15:26; 2 Cor. 8:4; 9:13).

⁶ Note their financial support of Paul (Phil. 4:16; 2 Cor. 11:9; Phil. 4:10,18).

⁷ This verse is often understood to refer to “God’s redeeming and renewing work” in their lives. However, when tied to its context of verse 5, the good work is their partnership with Paul in the Gospel wherein they shared their resources with him to make its proclamation possible (cf. 2 Cor. 8:6).

⁸ Paul is certain that the Philippians would never cease sharing their good gifts to help spread the gospel until the return of Christ took place.

⁹ The Greek is ambiguous, “διὰ τὸ ε῎χειν με ἐν τῇ καρδίᾳ ὑμᾶς.” It is more probable that they are holding Paul in affection than that he is holding them in affection since justification for the way Paul feels about the Philippians has its basis in their affection for him (cf. Hawthorne, Philippians, p. 22-23).

¹⁰ Grace probably does not refer to general favor (salvation-grace), but to Paul’s apostolic commission to preach the gospel (cf. Rom. 1:5; 12:3,6; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2).

¹¹ This may well be describing his actual defense before Caesar rather than a general defense of the Gospel. Paul often combined the two (cf. Acts 22ff).

¹² Perhaps Paul takes this oath as a defense against those in the church who were not convinced that he had the right to lead them, or that he loved them.

¹³ These are the feelings of gratitude, joy and confidence which he as articulated in verse 3-6.

¹⁴ The Greek is, “ἐν σπλάγχνοις Χριστοῦ ᾿Ιησοῦ.” Paul loves the Philippians with the very emotions of Christ.

¹⁵ This of course means that they have not yet reached absolute maturity.

¹⁶ This is to be a discriminating love accompanied by knowledge and understanding--intellectual and moral insight concerning the nature of God and wise decisions.

¹⁷ All of these terms describe the Philippians in relationship with others: pure, harmless, and good through the work of Jesus Christ in their lives which shows the greatness of God.

¹⁸ The “day of Christ” probably refers to the coming judgment seat of Christ (cf. 1 Cor. 3:10-15).

¹⁹ Paul begins this section with the statement, “I want you to know.” This formula seems to direct attention to and gives important information about the safety, the activities, the feelings, and so on of the sender (Hawthorne, Philippians, p. 33).

Although this passage is personal, it does not focus attention upon Paul; rather, it draws attention to his mission and the progress of the gospel (Ibid.).

²⁰ Not only have Roman soldiers heard the gospel, but he has brought it before rulers (Felix, Festus, King Herod Agrippa, and soon Caesar).

²¹ It does not seem that these were Judaizers since Paul did not consider their message to be a true expression of the Gospel (cf. Gal. 1:6-9). They are preaching Christ, but their motives are wrong. Nevertheless, it is possible that they were working hard to provide a mediating role between Christianity and Judaism, so they objected to Paul’s stance of “liberty from the Law.” Therefore, they preached their version of Christ and spoke against Paul.

Other suggestions are that these preachers desired for Paul to be martyred as a true vocation for an apostle (like Jesus and Stephen) and were angry that he was appealing to Rome. Or Perhaps they saw Paul’s weakness as a sign of weakness for an apostle who was to know the triumphant power of Christ (Hawthorne, Philippians, pp. 37-38).

²² The Greek reads, “ἀλλὰ καὶ χαρήσομαι.” This use of “but” (ἀλλὰ) moves the letter on to a new topic--”I am glad Christ is being preached. and in addition I will be glad for still another reason.” (Hawthorne, Philippians, p. 39).

²³ One does not know how Paul knows this. Perhaps he is expressing a confidence based upon God and Scripture in that he will be saved from his plight and vindicated (cf. the LXX of Job 13:16).

Although the deliverance may have a hint of ultimate salvation, it seems more probably that Paul has his imprisonment in mind (cf. 1:24-26).

²⁴ Paul often asked for prayer in his difficulties (cf. Rom. 15:30-31; 1 Thess. 5:25; 2 Thess. 3:1-2; 2 Cor. 1:9-11; Col. 4:3; Philem. 22).

²⁵ The Spirit will give Paul assistance as he bears witness to his faith (cf. Mk. 13:11; Matt. 10:20; Lk. 12:12; Acts 5).

²⁶ This title may be just another name for the Spirit. As Hawthorne writes, “the Spirit who animated Jesus in his human life and who, in the risen Christ, is the life principle of believers” (Philippians, p. 41).

²⁷ This unit plays off of the words in 1:20, “whether by life or death” meaning in all of Paul’s life. Paul will now explain what he meant by this image in an excursus as he thinks about what would be profitable for himself.

²⁸ Paul is probably making this choice because God has made it for him in that he expects to be delivered from prison. Paul is not choosing heaven over earth himself. It is not for him to choose.

²⁹ Perhaps this conviction grew out of the things he had learned about problems at Philippi (cf. 2:1-4,14; 4:2-3).

³⁰ This has the sense of doctrine--understanding and practicing the truth of God (cf. 1:27; 1 Tim. 3:9; 4:1,6; 5:8; 6:10,21; Jude 3).

³¹ See Philippians 3:3, “Our pride is in Christ Jesus”.

³² The transition from discussions about himself to exhortations to the community is subtle with the use of the term “only” (Μόνον). Immediately one is in a parenetic section.

³³ Again, this probably refers to “creed” (e.g., what they believe; cf. 1 Tim. 3:9; 4:1,6; 5:8; 6:10,21; Jude 3).

³⁴ It is difficult at this stage to identify the opponents Paul has in view: (1) they could be the Gentiles who persecuted Paul in Philippi (Acts), but this may not be an adequate explanation, (2) they could be Judaizers who either resided in Philippi or came from Thessalonica who were proclaiming a “false gospel” (cf. Acts 17:1-5, 10-13). If so this would be the same group against whom Paul speaks in chapter three.

³⁵ Hawthorne seems to be correct when he identifies η῞τις in verse 28 with τῇ Πίστει in verse 27 (feminine singular; Philippians, pp. 58-59).

³⁶ Through persecution and ultimately death.

³⁷ Hawthorne is correct when he writes, “Redemptive history teaches that those who believe the Word of God, who uncompromisingly speak this Word and unyieldingly live in accordance with it often pay for their courage and resolution with their lives--from the ancient prophets to Jesus (Matt. 5:12; 23:29-37; cf. 21:33-46)” (Philippians, p. 60).

For Paul’s suffering see Acts 16:16-24; 1 Thessalonians 2:2.

³⁸ This unit is closely tied to the previous one with the conjunction “therefore” (ου῏ν) by Paul’s repetition of the idea of harmony as an essential element for Christian community and their defense of the gospel (cf. 1:27; 2:2).

³⁹ Hawthorne seems to be correct when he writes, “Other concepts such as humility and self-sacrifice (2:3-4) are added, not to divert attention away from the fundamental concept of unity, but to show that unity of spirit flows from humility of spirit, and self-sacrifice flows from a willingness to restrain one’s own desires in order to satisfy the desires of others” (Philippians, p. 64).

⁴⁰ This is emotions, attitudes, and will focused toward unity (τὸ αὐτὸ φρονῆτε; cf. Rom. 12:16; 15:5; 2 Cor. 13:11; Phil. 4:2).

⁴¹ The term is σύμψωχοι perhaps emphasizing the sense of “with one soul (μιᾷ ψυχη) as in 1:27. As Hawthorne writes, “the Philippians are to share one soul, possess a common affection, desire, passion, sentiment for living in harmony...” (Philippians, p. 68).

⁴² This is a repetition of Paul from above (ε῞ν φρονοῦντες). As Hawthorne writes, “Paul repeats the same idea over and over again, hoping that the Philippians will get the point. Unity is essential for the spiritual growth of the church, the progress of the gospel and the victory of believers over their adversaries” (Philippians, p. 68).

⁴³ The preponderance of material on this passage generally agrees that this was a hymn of the early church. That, however, is about as far as their congruence extends. Who wrote the hymn, and how its strophes are to be divided is greatly debated.

Nevertheless, there is a twofold division which can be found in the passage: (1) that which describes Jesus’ humiliation by his own act [with the first two verbs], and (2) that which describes God’s exaltation of Jesus [with the last two verbs].

There may also be parallels with this hymn and John 13:3-17 (see Hawthorne, Philippians, pp. 78-79).

⁴⁴ The term for “this” (τοῦτο) probably looks backwards rather than forward to the thinking which he has just exhorted them to have twice in 2:2 (φρονεῖτε).

⁴⁵ While this hymn has enormous Christological truth, Paul uses it in this passage as an ethical example for the Philippians to follow! He is not giving instruction in doctrine so much as instruction in Christian living by appealing to the conduct of Christ (cf. also Rom. 15:1-7; 1 Cor. 10:31--11:1; 2 Cor. 8:6-9; 1 Thess. 1:6; 1 Pet. 2:20-21; 3:17-18).

Concerning the point of this hymn Hawthorne writes, “Paul found it compatible with his own ideas about Christ and precisely fit to illustrate what he wished to teach the Philippians, namely that the surest way up is by stepping down, the surest way to gain for oneself is by giving up oneself, the surest way to life is by death, the surest way to win the praise of God is by steadfastly serving others. The Philippians had been acting in a spirit of ambition, thinking themselves better than others, believing that they were above serving their fellows, studying how they might promote themselves and get ahead without giving adequate attention to the welfare of their neighbor. Christ of the Christ-hymn, however, challengers every one of these false values of the Philippians. He becomes, therefore, for Paul the ultimate model for moral action” (Philippians, p. 95).

⁴⁶ The preposition ἐν emphasizes a sphere in which Christ existed, or a garment in which Christ was wrapped or clothed (cf. Luke 7:25). While “form” is elusive of a precise definition (glory, image, Mode of being, condition or status), it does express the way in which a thing, being what it is in itself, appears to our senses (Hawthorne, Philippians, pp. 82-83). It describes the essential nature or character of God in verse 6 and of man in verse 7. In verse 6 this may bring us back to “glory” as a possible explanation (cf. John 17:5).

⁴⁷ Hawthorne writes, “But contrary to what one might expect, the true nature of God is not to grasp or get or selfishly to hold on to things for personal advantage, but to give them up for the enrichment of all” (Philippians, p. 95).

⁴⁸ “Himself” is in the emphatic position perhaps emphasizing that this was voluntary on the part of Jesus.

The views of what He emptied himself of are numerous: (1) of his glory, (2) of his independent exercise of authority, (3) of the prerogatives of deity, (4) of the insignia of majesty, (5) of the “relative” attributes of deity--omniscience, omnipresence, and omnipotence, et cetera.

Hawthorne suggests that the term can also mean “to pour out” and that “himself” can be its direct object--Christ poured out himself, putting himself totally at the disposal of people, becoming poor that we might become rich (2 Cor. 8:9; Eph. 1:23; 4:10; Philippians, p. 84).

⁴⁹ He did not “look” like a slave but became a slave as He took on the nature and characteristic attributes of a slave--He become a slave.

Jesus entered human life as a slave--a person without advantage, with no rights of privileges, at the service of all mankind (Mark 10:45; Luke 22:27) in his mission for God.

⁵⁰ The term, ὁμοιώματι, has the sense of “likeness,” “similarity,” even “identity;” Christ was in all respects like other human beings (Heb. 4:15).

⁵¹ This is how Jesus was discovered or recognized to be -- a man!

⁵² Christ’s self-emptying was achieved by becoming what He was not before; his “emptying” was not by “subtracting from”, but by “adding to”.

⁵³ Hawthorne ties this to the argument well when he writes, “This means that as a man Christ did not strive for some pinnacle of human achievement. He did not stand where the people of Philippi apparently stood (cf. v 3)--’not where the battle was fought for honour, right and credit’ (Barth). Instead, his whole life was characterized by self-surrender, self-renunciation and self-sacrifice--’he humbled himself becoming obedient unto death’” (Philippians, p. 89).

⁵⁴ Jesus set himself to obey God by serving humankind (cf. Heb. 10:7 with Luke 19:10; Mark 10:45).

The cross was not a natural death, but a degrading criminal’s death.

⁵⁵ Whereas in the first part Christ was the acting subject of all the verbs, now in the last half it is God who acts and Christ is the object.

⁵⁶ This conjunction means that God’s activity was a logical outcome of Christ’s humility. Self humbling leads inevitably to exaltation (cf. John 13:3-17; Matt. 16:25-26; Phil. 3:7-8).

⁵⁷ Jesus is not made higher than he was, but is above all things in a superlative sense even though he was very lowly.

⁵⁸ This was not in stages as the humiliation was; God in one dramatic act lifted Christ from the depths to the heights.” This no doubt occurred at the resurrection-ascension (cf. Acts 2:32,33; 5:30,31; Eph. 1:20,21).

⁵⁹ He not only posses the title of Lord, but he is Lord (Matt. 28:18; cf. Eph. 1:20-21; Acts 2:36)!

⁶⁰ While this is a purpose, it is not a guarantee to occur. Christ has worked that all may choose to submit to Him, but they will not be forced to do so against their will (cf. Rev. 9:20,21; 16:9,11).

⁶¹ This probably includes all beings--angels, men and demons. Perhaps the phraseology is an expression of universality through the contemporary perception of a three-storied universe.

⁶² The One who was completely obedient must now be completely obeyed.

⁶³ This has the OT sense of God (YHWH; cf. Isa. 45:22-23).

⁶⁴ Whenever anyone does confess Jesus as Lord, God himself is pleased, the Father is glorified, his purposes are fulfilled, his hopes for the world are realized (Hawthorne, Philippians, p. 96).

⁶⁵ As the imperatives imply, this is still part of the larger parenetic section of 1:27--2:18.

⁶⁶ Although verses 12-13 may have a reference to the Christ-hymn, these imperatives reach back to 1:27--2:5 as Paul addresses the church’s party spirit, selfishness, conceit, pride, and arrogance.

⁶⁷ The term is the same in 2:8 and 2:12 (ὑπακούειν).

⁶⁸ See Exodus 15--17; Numbers 14--17; 1 Corinthians 10:10.

⁶⁹ In addition to the example of Christ in 2:5-11, Paul now offers himself as an model of one willing to sacrifice his life in service for the Philippians to emulate.

⁷⁰ See 1 Corinthians 3; 2 Corinthians 5:10; Philippians 1:10.

⁷¹ Hawthorne writes, “In the ancient world sacrifices both pagan and Jewish were usually accompanied and completed by a libation of wine poured out either on top of the sacrifice or at the foot of the altar to honor the deity (2 Kings 16:13; Jer 7:18; Hos 9:4)” (Philippians, p. 105).

⁷² These are those who will help the Philippians (Timothy and Paul), and who illustrate self-sacrificing service.

⁷³ It seems that those who are among Paul are unwilling to interrupt their own present ministries in order to help the church in Philippi. Paul interprets this as a selfish pursuit of their own interests rather than the cause of Christ.

⁷⁴ This information about Epaphroditus is not only given to inform the Philippians, but to give another illustration of the self-sacrificing service that is demanded of all Christians which he has been talking about above (1:28--2:30).

⁷⁵ Perhaps the Philippians sent Ephahroditus not only with their gift, but to be a more permanent member of his staff of co-workers.

⁷⁶ This might be either for being responsible for Ephahroditus’ well being, or for the state of the Philippians church since Ephahroditus would be there to help them resolve their differences.

⁷⁷ Perhaps Paul is anticipating a negative response to Ephahroditus’ early return. He affirms that there were no problems, but that Ephahroditus should be honored.

⁷⁸ The structure of this unit is built around an interchange between warnings and Paul’s life as a model (See Hawthorne, Philippians, pp. xlix):

(1) Warning against circumcision and pride 3:1-3

(2) Paul’s life 3:4-11

(3) Warning against perfection now 3:12-16

(4) Paul’s life 3:17

(5) Warning against imitating other teachers 3:18-19

(6) Paul’s life 3:20-21

⁷⁹ The term Τὸ λοιπόν could well be used to describe the end of a letter (“finally,” or “in conclusion”), but it may also mark a transition to a new topic as it seems to here (“and now,” “furthermore,” “well then” cf. 1 Thess. 4:1; 2 Thess. 3:1).

⁸⁰ This is a major theme of this epistle (χαίρετε, cf. 1:18; 2:17-18,28; 3:1; 4:4,10).

⁸¹ Although one cannot be completely certain, the following descriptions seem to match a Jewish setting.

⁸² This was a term which Jews used of Gentiles whom they thought defiled them. Paul now turns it around upon the Jews who are defiling with their teaching the pure church.

⁸³ Again this is a play on terms since the Jews considered themselves to be workers of good by obeying the Law. But their reliance upon works now is evil against the work of Christ as they interfere with the role of faith for the Christian.

⁸⁴ This is another play on words; the covenant through Abraham which circumcision is spiritually realized through Christ (cf. Rom. 2:28-29; Col. 3:11). Now their insistence upon circumcision becomes that which mutilates the body (κατατομή; περιτομή).

⁸⁵ See John 4:23-24; Romans 12:1; 1 Peter 2:5.

⁸⁶ This unit is linked to the previous one through the word “confidence” (πεποιθότες, vv. 3,4). Paul uses himself as “an authentic Jew” to be an example of what it means not to have “confidence” in the flesh. As Hawthorne writes Paul permits, “the Philippians to understand, not abstractly but concretely, what it means to consider oneself no longer religious except through the Spirit, no longer able to boast except in Christ Jesus, and no longer able to rely on human privilege or achievement to gain favor with God ...” (Philippians, p. 130).

Paul “boasts” to diminish the status of his opponents by implicitly faulting them for not being his equal. When he disparages personal assets he does so as one who has resources and achievements, but knows that he has nothing without Christ.

⁸⁷ Paul has abandoned his past “advantages” because they were the very things which kept him from coming to God (cf. Acts 9).

⁸⁸ See Romans 6; Galatians 2:19-20. Paul is not saying that he wishes to suffer martyrdom with Christ, but that he wishes to know Christ who suffered and died for Him, and therefore, to know that he has suffered and died in Christ, only to be resurrected in him to a new and superlative kind of life (cf. Hawthorne, Philippians, p. 123-144).

⁸⁹ This term, συμμορφίζεσθαι, is similar to the vocabulary in Romans 6:5,8; cf. also 6:10-11; Eph. 2:5

⁹⁰ Paul does not doubt that he will be resurrection, but he is expressing a humility which is dependent upon the Lord’s grace and mercy. As Hawthorne writes, “Thus it is, in a deep sense of humility and trust, of expectation and hope, that Paul looks forward to the future and to his own bodily resurrection from among the dead” (Philippians, p. 148).

⁹¹ Paul is continuing his emphasis upon knowing Christ from the above verses as he describes the reality that no one (not even he) can know Christ fully in this lifetime. Nevertheless, he will continue to pursue Him as a runner toward a prize. However, the passage may also be a warning against the Jewish false-teachers who affirmed that a person who has been circumcised and is true to the Law can reach perfection (cf. Rigaux, NTS 4[1957-58]: 237-262]). Hence, Paul is reminding the Philippians that such perfection cannot be attained apart from knowing Christ and apart from the resurrection at the last day (cf. 3:21).

⁹² While this may have the sense of being chosen by Christ for a specific task (Gal. 1:15-16; 4:9; cf. Amos 3:2), it probably refers to his Christ-encounter on the Damascus road when Christ laid his hand upon him setting him in a new direction (cf. 1 Cor. 15:8-10).

⁹³ If this is not true for the apostle Paul, then it is probably not true for others.

⁹⁴ These are probably the very things he has previously discussed--his former assets which became his liabilities (e.g., his zeal for Judaism at the expense of Christ’s church).

⁹⁵ This is the post at the end of the race upon which the runner fixes his attention . Hawthorne suggest that, “since it originally was intended to give direction to the runner and incentive to his flagging energies, one might guess, then, that Paul meant by σκοπός anything or anyone that kept the believer from straying from the course of the Christian life, or from slackening in his moral strivings” (Philippians, p. 154).

⁹⁶ “The prize of the upward call” need not be appositional, meaning that the “prize” is identical with God’s “call.” It could be an allusion to the call in the Olympian games where the victor’s name, his father’s name, and his country were announced or called out whereupon he received a palm branch (cf. G. Glotz, “Hellenodikai,” in C. Daremberg and E. Saglio [eds.], Dictionaire des antiqués et romaines [Paris: Hachette, 1900-1963] 3,2,60-64; cited in Hawthorne, Philippians, p. 154).

Paul is awaiting God’s calling of his name, and to receive the praise which is contained in Christ Jesus.

⁹⁷ In a touch of irony, since Paul has already clearly stated that he was not prefect in his comprehension of Christ (cf. 3:12), Paul exhorts those who suppose they have reached perfection to nevertheless take the following view of things (e.g., forgetting the past and pressing on toward the goal). Christian perfection only consists of a constant striving for perfection). What is important is not what I have become, but what I am becoming (Luther).

⁹⁸ This is a good verse for the doctrine of illumination (cf. also Eph. 1:18-19: “I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of his power toward us who believe”).

⁹⁹ The Greek is πλὴν --a term meant to break off the discussion meaning “in any case”.

¹⁰⁰ This term is again emphasizing harmony and mutual cooperation in spite of the differences which exist.

¹⁰¹ This verse may be transitional between warnings against the belief that one can be perfect now (3:12-16) and against the belief that external rituals can be a means of grace (3:18-19). Paul is presenting his life as an example of striving toward greater moral endeavors.

¹⁰² This would be people like Epaphroditus (2:25-30).

¹⁰³ This is the strongest hint that these are unbelievers. They are opposed to the belief in salvation through the crucified and resurrected Christ.

¹⁰⁴ Paul is probably weeping because he now knows that these Judaizers will probably never change nor abate their hostility toward him and his gospel message.

¹⁰⁵ See 3:2 for a similar description of these enemies of the cross.

There are many suggestions for the identity of these false teachers whom Paul does not name: (1) Jewish Christians, (2) heathen who opposed the Christian gospel, (3) antinomian Christians, (4) Christians with gnostic tendencies, (5) Christians who were willing to deny Christ in the time of persecution and the threat of martyrdom, (6) Christians who refused to recognize the decisive eschatological nature of the Cross and Resurrection of Christ, (6) the same group addressed in 3:12-16--Jews who were ardent propagandists seeking to win converts to their religion in every part of the world. This last group may be the best choice, and I would identify them as unbelieving Judaizers.

¹⁰⁶ Because they are enemies of the cross of Christ there is no other way for them than destruction.

¹⁰⁷ These false teachers worked so hard at performing their religious practices that they made them their god.

¹⁰⁸ See Colossians 2:16,20-21,23; cf. Heb. 9:10; Mark 7:1-16.

¹⁰⁹ Hawthorne notes well the significance of Paul’s descriptions in this verse: “What makes this section so poignant is that Paul takes the most exalted religious and ethical austerity of those he would warn against and describes it in terms which, if found in any other context, would have to be understood as a description of the basest of bodily sins. But this is intentional. That is precisely how Jewish piety ‘really does look, seen from the standpoint of the preaching of the cross.... Of course Paul is speaking of depravity, but the fact that he brands as depraved those who, bypassing the cross of Christ and bypassing faith and its righteousness, call for holiness and cleanness--that he drags their glory in the mire (he may well and truly do it, after having done exactly the same with his won glory in vv 7-9)--that is the bitter point of vv [18-19]’ (Barth)” (Philippians, pp. 167-168).

¹¹⁰ Since the false teachers became so engrossed with their religious ritual (earthly things), they lost any ability to look up to God who was the essence behind the symbols (cf. Col. 3:2).

¹¹¹ This may also have been an early hymn in the church as with 2:6-11. It is given in contrast to the description of the false teachers. Unlike the false teachers who were a Jewish colony of the Roman empire on earth, Christians are a colony of heaven on earth. Christians are not earthly-minded, but look toward their future redemption through Christ (see especially Hawthorne, Philippians, pp. 169-170).

¹¹² Paul is now making a transition from the polemical portion of this unit to the close of this unit with exhortations, expressions of gratitude, words of farewell, and so on.

¹¹³ “Harmony” and “unity” are the content of what follows in his commands which are themselves the content of the term “thus” or “this” (ου῞τως).

¹¹⁴ Perhaps their division threatened the unity of the church as people were taking sides.

¹¹⁵ Paul is not urging them to always “put on a happy face” even in times of mourning, but to have confidence in God’s good and able working even during difficult times.

¹¹⁶ The term is ἐπιεικὲς describing a “sweet reasonableness” as opposed to a “strict justice” which overlooks people for the “letter of the law”. It is descriptive of one who does not demand his “full rights” (cf. 1 Tim. 3:3; Titus 3:2; 1 Pet. 2:18; James 3:17). Perhaps Paul has in mind enduring harassment of the false teachers whom he has just described.

¹¹⁷ The sense could be that one should be reasonable because the Lord is close by, present to aid and give assistance, but the sense is to probably to endure because the Lord is about to return resulting in deliverance, future reward and the judgment of evil (cf. 1 Cor. 16:22; Heb. 10:24-25; James 5:8; Rev. 1:7; 3:11; 22:20; cf. 2 Thess. 1:7-8).

¹¹⁸ Paul may have saved this discussion of the Philippian gift until the end of the letter because of its delicate nature. Although Paul affirmed his right as an apostle to receive support from the churches, he often emphasizes his policy of not receiving support from the churches so that he might provide the gospel without charge (cf. 1 Thess. 2:9; 2 Thess. 3:8-9). Therefore, Paul now writes a, “careful reply that combined cautious gratitude with a gentile but firm demand that they not henceforth infringe on his own self-reliance.

The very structure of this section makes clear what has just been said. It exhibits a nervous alternation back and forth between Paul’s appreciation on the one hand (vv 10, 14-16, 18-20), and his insistence on his own independence and self-sufficiency on the other (vv 11-13, 17)” (Hawthorne, Philippians, p. 195; cf. also Buchanan, EvQ 36 [1964]: 161-163; Glombitza, NovT [1964-65]: 135-141).

¹¹⁹ For some reason there was a lack of communication by the Philippians to Paul for a period. But now they have expressed their concern for him again--probably through the gift which Epaphroditus brought (4:18).

¹²⁰ Paul is thankful for their truly Christian deed of sacrificial self-giving love (cf. 2 Cor. 8:5), and not because of his need.

¹²¹ The “all things” of “I can do all things” does not speak of “everything” so much as both the good and bad situations which he has just described above.

The paradox is that the secret of Paul’s independence was his dependence upon Another--Christ!

¹²² See Paul’s model, Christ (2:8).

¹²³ Paul is expressing an independence of the world through his dependence upon God!

¹²⁴ This is very close to a “thank you” (cf. Acts 10:32; 2 Pet. 1:19; 3 John 6).

¹²⁵ That Paul even needs to say this is a hint that the Philippians sensed a faint rebuke in their giving. But Paul did not wish to offend them. Therefore, he does emphasize their partnership with him.

¹²⁶ See 2 Corinthians 9:8-11; Luke 19:11-27.

¹²⁷ This is technical accounting language. Hawthorne translates this, “Here, then, is my receipt for everything you have given me” (Philippians, p. 193).

¹²⁸ Although they were given to Paul, Christ is ultimately the one who receives them (cf. Matt. 10:40-42; 25:31-40; Acts 9:3-5).

¹²⁹ This is probably an aorist optative (πληρώσται); see Hawthorne for support (Philippians, p. 208).

¹³⁰ Perhaps Paul does not mention anyone in particular in order to emphasize their equality--they were each equally dear to him.

¹³¹ Paul writes, “your spirit” (πνεύματος ὑμῶν) in order to emphasize the unified spirit which he desire for the church to have.

Message Statement:

In View Of The Spiritual Blessings With Which God Has Enriched Believers, And The Deliverance Which He Has Provided For Individuals And The Gentiles From Their Godless Position To One Of Unity With Him And One Another, Paul Exhorts The Ephesians To Maintain Their Unified Position By Loving One Another, And By Resisting Demonic Attacks In Accordance With God’s Provisions For Them

I. Prologue--Greeting: Paul authoritatively opens his letter as an apostle of Jesus Christ to the believing Ephesians with a prayer that they may receive grace and peace from God the Father and Jesus Christ 1:1-2

A. The Writer: Paul introduces himself with authority as an apostle of Christ Jesus by the will of God 1:1a

B. The Readers: Paul is writing to the holy ones¹ who live in Ephesus² and who are faithful in their relationship with Christ Jesus 1:1b

C. The Salutation: Paul prays that the Ephesians may receive grace and peace from God the Father and the Lord Jesus Christ 1:2

II. Doctrine--God’s Loving Call of the Church: Because God has enriched believers with spiritual blessings and delivered individuals and the Gentiles from their godless position, Paul prays that the Ephesians might increase in their awareness of God’s love for them and thus demonstrate it to one another unto the glory of God 1:3--3:21

A. Praise for God’s Planned Spiritual Blessings:³ God should be praised because He has enriched believers with spiritual blessings needed for spiritual life through the election of the Father, the provision of Christ, and the sealing of the Holy Spirit 1:3-14

1. The Provision of Spiritual Blessings: God the Father is to be blessed (enriched)⁴ because He has enriched (in eternity past) believers with spiritual blessings (which are in the heavenly realms) needed for their spiritual life by virtue of their relationship with Christ 1:3

2. The Basis of Spiritual Blessings: Believers should praise the Trinity because their spiritual blessings are due to the Father’s election of them, the Son’s provisions for them, and the Spirit’s sealing of them 1:4-14

a. The Selection of the Father: Believers should praise God the Father because their spiritual blessing began through His selection of them into His family so that they might be holy in love 1:4-6

1) Believers have been spiritually blessed because the Father began it by electing them in order that they might be holy and blameless before Him 1:4

a) Believers are spiritually blessed because God the Father chose⁵ them before the foundation of the world 1:4a

b) The purpose of the Father’s election is so that believers might be holy and blameless before Him in love⁶ 1:4b

2) Believers are spiritually blessed because God the Father elected them by delighting to predestine them through Jesus Christ into His family through adoption 1:5

a) Believers are spiritually blessed because God the Father elected them by predestining⁷ them through Jesus Christ to become part of His family through adoption 1:5a

b) God’s predestination of believers was in accordance with the kind intention of His will⁸ 1:5b

3) God the Father spiritually blessed believers in the Son whom He loves so that they would praise Him for it 1:6

b. The Provisions of the Son: The Father’s plan is made effective through Christ who has set believers free from their sin and has revealed His will that all things will be headed up in Him in the future kingdom, including a heritage for Jewish believers who were the first to trust in Him 1:7-12

1) Redemption, Forgiveness, Revelation: Jesus has brought about redemption through his death and the forgiveness of sins for believers through his grace with a view to the consummation of all things in Him 1:7-10

a) Redemption: In relationship with Jesus Christ believers have redemption (deliverance from slavery to sin) through Christ’s death (blood) 1:7

b) Forgiveness: Believers have the forgiveness of sins according to the wealth of God’s grace 1:7c

c) Revelation of God’s Mystery: God’s grace is lavished upon believers in order to enable them to understand His previously veiled will through objective (wisdom) and subjective (insight) understanding about how all things will be consummated (in the kingdom) under Christ’s rule through his redemption 1:8-10

2) Jewish Heritage: Jewish believers have an inheritance as those who have been predestined, resulting in praise to how great Christ is 1:11-12

a) Inheritance: Jewish believers⁹ have also obtained an inheritance through God’s sovereign purpose 1:11

b) Praise to God: The goal of God’s will toward Jewish believers is that they, who first believed in Jesus, would bring praise to God’s greatness (glory)¹⁰ 1:12

c. The Seal of the Holy Spirit: The Father’s plan is made effective through the Holy Spirit who has sealed Gentile believers and all believers in the sphere of Christ guaranteeing their future inheritance when they are delivered from the presence of sin 1:13-14

1) Preparation: Gentile believers¹¹ listened to the Gospel which brought about their salvation 1:13a

2) Effect: When the Gentiles believed they were also sealed¹² in Christ with¹³ the promised Holy Spirit¹⁴ who is a down payment¹⁵ guaranteeing all believers’ inheritance when God ultimately delivers them as his possession from the presence of sin 1:13b-14a

3) Goal: All of man’s redemption is to bring praise to God’s glory 1:14b

B. Paul’s First Prayer--for Wisdom and Revelation:¹⁶ Because the Ephesians have all spiritual blessings (1:3-14) and have a good relationship with God and Man, Paul continually thanks God for them and prays that they might have a personal knowledge of Him through the enlightenment of their hearts so that they might know of the certainty of His work in them 1:15-23

1. Occasion--Commendation: Because God has spiritually blessed the Ephesians, and they have a good relationship with God and men, Paul continually gives thanks for them as he makes requests for them in his prayers to God 1:15-16

a. From God: Paul prays for the Ephesians because of the spiritual blessings¹⁷ which they have received 1:15a

b. From Man: Paul prays for the Ephesians because he has heard of their good relationship with God (faith-vertical) and men (love-horizontal) 1:15a

c. Paul continually gives thanks for the Ephesians as he makes requests for them in his prayers 1:16

2. Request: Paul prays that God would give the Ephesians a personal knowledge of Him through an enlightened heart so that they might know of the certainty of His work in them 1:17-23

a. Supplication--Personal Knowledge of God: Paul prays that the Father, to whom all glory belongs, would give the Ephesians a spirit (disposition/attitude)¹⁸ of wisdom¹⁹ and revelation²⁰ so that they may have an intimate knowledge²¹ of God’s character and will through an enlightened heart 1:17-18a

b. The Reason for the Supplication: The reasons that Paul prays that the Ephesians might have a personal knowledge of God are that they might (1) have a certainty of their victory through God’s past calling, (2) know that they are God’s future inheritance, and (3) be aware of God’s present power towards them for the spiritual life 1:18b-23

1) Past Calling: The reason Paul prays that the Ephesians might have a personal knowledge of God is because he wants them to have a certainty of their victory (hope)²² through God’s past calling of them 1:18b

2) Future Inheritance: The reason Paul prays that the Ephesians might have a personal knowledge of God is because they will become God’s inheritance at the resurrection according to the riches of His grace 1:18c

3) Present Power: The reason Paul prays that the Ephesians might have a personal knowledge of God is because of His great power toward them which was seen in his exaltation of Jesus who “heads” the body--the Church 1:19-23

a) Statement: Paul desires for the Ephesians to have a personal knowledge of God because His great power²³ (for spiritual life) toward all believers 1:19a

b) Past/Future: God’s great power is in accordance with (manifested by) the power by which he exalted Jesus 1:19b-22a

(1) God's power raised Jesus from the dead 1:19b-20a

(2) God's power seated the risen Jesus at his right hand over all powers²⁴ both present and yet to come 1:20b-21

(3) God's power put all things in subjection to Jesus and made Him head over all of creation²⁵ 1:22a

c) Present: God in his power gave the exalted Jesus to the Church as its director (head) to fill it with blessing 1:22b-23

C. A New Position Examined: Christ’s death has resolved the positional needs of individuals as well as Gentiles, as a whole, by graciously saving individuals and by uniting the disparate groups of Jews and Gentiles into one people among whom God dwells in accordance with His eternal mystery 2:1--3:13

1. New Position Individually:²⁶ Even though believers in their sin were separated from God and deserving of His wrath, God acted out of his rich grace to make them alive by saving them, raising them to new life, and positionally placing them with Him over all angelic realms in the heavenlies through Jesus 2:1-10

a. The Old Condition--Dead to God: Paul affirms that all people (Jews and Gentiles) were in a hopeless position in that they were separated from God because of their involvement in sins 2:1-3

1) Believers were separated from God (dead) in their repetitious involvement in sin (trespasses and sins) 2:1-2

a) General Statement: Believers were separated from God as they were in their sins 2:1

b) Specific Examples: Believers were separated from God because they walked in the way of the rebellious world, because they followed the direction of Satan and because they had the spirit of present rebellious unbelievers 2:2

(1) Believers were separated from God because they formerly walked in the path of this rebellious world²⁷ 2:2a

(2) Believers were separated from God because they formerly walked according to Satan's designs (the prince of the power of the air)²⁸ 2:2b

(3) Believers were separated from God because they formerly had the spirit of rebellion present in unbelievers 2:2c

2) Paul reminds his Gentile readers that the Jews (“all of us”) were by nature related to God’s wrath more than to God because they joined in with the cravings of the sinful nature like the rest of mankind (the Gentiles) 2:3

b. The New Position: Alive to God: Even though believers were separated from God, He acted out of His rich grace to make them alive by saving them, raising them to new life, and positionally placing them with Him over all angelic realms in the heavenlies through Jesus 2:4-10

1) God Made Them Alive: Even through believers were separated from God in their sins, God acted through His rich mercy and out of His great love to make believers alive as he did with Christ by graciously saving them 2:4-5

a) God made believers alive (into relationship with Him) as he raised Christ from the dead 2:4a,5b

b) God made believers alive with Christ through His rich mercy, because of his great love, even though they were separated from Him in their sins 2:4b-5a

c) God saved believers by grace 2:5c

2) God Raised Them: Even though believers were separated from God, He raised them up into a new position of power and life as He did Christ²⁹ 2:6a

3) God Seated Them: Even through believers were separated from God, He seated us with Him through our relationship with Christ in the heavenlies in order to demonstrate in the ages to come His rich grace toward men 2:6b-10

a) Seated: God (positionally/spiritually) seated believers with Him in their relationship with Christ in the heavenlies³⁰ 2:6b

b) Purpose: God will seat believers with Him in the heavenlies in order to demonstrate for ages to come His rich grace in saving them through Jesus 2:7

c) Rich Grace Explained: God’s rich grace is seen through the salvation of men in that the basis of salvation is grace, the means of salvation is faith, the source of salvation is God’s gift, the result of salvation is that no one may boast, and the design of salvation is that believers walk in good works prepared by God 2:8-10

(1) The basis of salvation is grace and its means was through faith 2:8a

(2) The salvation which believers have received by grace through faith³¹ has its source as a gift of God and not from their own good works 2:8b-9a

(3) The result of God's gift is that no one may boast over their salvation 2:9b

(4) The reason salvation is not of men is because it is God's workmanship in Christ Jesus resulting in good works which God has prepared for believers to walk in 2:10

2. New Position Corporately: Although Gentiles were not part of God’s people they have been united with the Jews and with God through the peacemaking death of Christ and are thus like a temple where God dwells 2:11-22

a. Statement of Union: Although Gentiles were not part of God’s people and in a desperate position, now they have been united with the Jews and with God through the death of Jesus 2:11-13

1) Past Disunion: Before their conversions Gentiles, due to their physical differences, were not considered to be part of God’s people and were thus in a desperate situation without meaning, hope, purpose or direction in life 2:11-12

a) Before their conversions Gentiles were not considered to be part of God’s people (called uncircumcised) by the Jews (the “Circumcision”) due to their physical differences 2:11

b) Before their conversion Gentiles were separated from Christ (the national hope of Messiah), estranged to the theocratic state of Israel, foreigners to the covenants of promise (for a future hope)³², not having hope and without God 2:12

2) Present Union: But now (as opposed to before conversion) Gentiles, who were once far away from God and the Jews, have been brought near to God and the Jew in a relationship with Christ (“in Christ”) through the sacrificial death (blood) of Christ 2:13

b. Explanation of the Union: Both Jews and Gentiles have been brought into peace with one another and with God through the death of Jesus 2:14-18

1) Assertion of Peace: Through Jesus death He become the believers’ peace with one another (Jews and Gentiles) and with God by satisfying the demands of the Law 2:14-16

a) Statement: Jesus is the believers’ peace between Jews and Gentiles 2:14a

b) Explanation: Jesus is the believers’ peace in that He broke down the dividing wall (spiritual enmity) between Jews and Gentiles through His death by making the Law inoperative in order to reconcile men to one another, and to God 2:14b-16

(1) Statement: Jesus broke down the dividing wall³³ between Jews and Gentiles 2:14b

(2) The Means: Jesus brought this spiritual enmity to an end through His death³⁴ whereby He made the Law of commandments and regulations inoperative³⁵ 2:15a

(3) Purpose I--Toward One Another: Jesus ended the hostility between Jews and Gentiles in order to make one new man out of the two, and thus, peace 2:15b

(4) Purpose II--Toward God: Jesus ended the hostility between people and God through killing it on the cross in order to reconcile the two groups to Himself in one body 2:16

2) Announcement of Peace: In accordance with the OT Jesus preached peace (by the Holy Spirit through His messengers) to Gentiles and Jews proclaiming that they have access to the Father through the Holy Spirit because of Christ’s death 2:17-18

a) Citing Isaiah 57:19 Paul affirms that Jesus was not only the believers’ peace, but He also preached peace (through the Spirit at Pentecost)³⁶ to the Gentiles (who were far away) and to the Jews (who were near) 2:17

b) Believers have access to the Father through the Holy Spirit because of Christ’s death on the cross (“through Him”) 2:18

c. Consequence of the Union: The union brought about by Christ has incorporated believing Gentiles into the redeemed of all ages whereby they are like a temple that is structured on the apostles and prophets with Christ as cornerstone, and indwelt by God through the agency of the Holy Spirit 2:19-20

1) The Fact--A New Relationship: Gentiles are no longer strangers and aliens, but are fellow citizens with the (Jewish) saints, and are part of God’s household³⁷ 2:19

2) The Cause--A New Establishment: Through the image of a building Paul affirms that the new relationship of Gentile believers as “fellow citizens” is structured upon the NT apostles and prophets with Christ being the corner stone, and is thus indwelt by God through the agency of the Holy Spirit 2:20-22

a) Foundation: Through the image of a building Paul affirms that the new relationship of Gentile believers as “fellow citizens” is built upon the foundation of the (NT) apostles and prophets³⁸ with Christ as the corner stone³⁹ of the building 2:20

b) Formation: Through the image of a building Paul affirms that the new relationship of Gentile believers as “fellow citizens” is skillfully formed (or joined together) in their relationship with Christ into a living organism that is a holy temple⁴⁰ 2:21

c) Function: The goal of this building project is that the Church might become by the Spirit the dwelling place of God⁴¹ 2:22

3. Parenthetical Expansion of the Mystery: As Paul begins to pray, he emphasizes his ministry to the Gentiles as a mystery made known to him in order that he should disseminate the rich grace of God to Gentiles so that angels might understand the wisdom of God as He united Jews and Gentiles into one body through Christ; therefore, the Ephesians should not be discouraged because of Paul’s sufferings 3:1-13

a. The Introduction: In view of the new relationship of Gentiles and Jews (“for this reason”)⁴² Paul as a prisoner (in Rome)⁴³ of Christ Jesus because of his ministry to the Gentiles⁴⁴ [prays]⁴⁵ 3:1

b. The Mystery: Something unknown before (a mystery) was made known to Paul, and other NT apostles and prophets, through a revelation by the Holy Spirit, namely, the equality of Jews and Gentiles through the Gospel 3:2-6

1) The Stewardship of God’s Grace⁴⁶: Paul was given a stewardship⁴⁷ of God’s grace to dispense to the Gentiles⁴⁸ 3:2

2) The Revelation of the Mystery: As Paul mentioned earlier in the letter, which would aid the Ephesians in understanding, a mystery was made known to him through revelation which had not been known until the Holy Spirit revealed to NT apostles and prophets 3:3-5

a) As Paul had written before in the letter (1:9), a mystery⁴⁹ was made known to him through revelation 3:3

b) By reading what Paul had already written, the Ephesians would be able to understand his insight into the mystery of Christ 3:4

c) The mystery in Christ was not known in previous generations⁵⁰, but was now revealed by the Spirit to NT apostles and prophets⁵¹ 3:5

3) The Constitution of the Mystery: They mystery consists of the equality of Jews and Gentiles through the gospel (e.g., Gentiles are fellow heirs, fellow members of the body, fellow partakers of the promise in Christ)⁵² 3:6

c. The Ministry:⁵³ Paul was graciously made to be a minister of the good news of the God’s grace to the Gentiles so that angelic beings might understand the variegated wisdom of God of uniting Jews and Gentiles into one body 3:7-12

1) The Placement into the Ministry: In a spirit of deep humility Paul affirms that in accordance with God’s grace he was made a minister of the good news of the mystery 3:7-8a

2) The Performance of the Ministry: Paul was to proclaim to the Gentiles the riches (grace and mercy) of Christ, and to make plain the dispensing of this mystery which God always had as a part of His eternal plans 3:8:b-9

3) The Purpose of the Ministry: Paul’s ministry to the Gentiles was in order that angelic beings might understand, through the church, God’s variegated wisdom of uniting Jews and Gentiles into one body 3:10-12

a) The purpose of Paul’s ministry was so that the variety of God’s wisdom⁵⁴ might now be made known through the church to angelic beings (rulers and authorities in the heavenlies)⁵⁵ 3:10

b) The knowledge to the angelic beings was in accordance with the eternal design of God which was realized in Christ Jesus through whom believers in faith have confident access to the Father 3:11-12

d. The Injunction: In view of the ministry which God has given to Paul through the mystery, he asks the Ephesians not to become discouraged because of his sufferings because they are for the glory (gain) of the Ephesians (Gentiles)⁵⁶ 3:13

D. Paul’s Second Prayer--for Strengthened Love: In view of God’s unifying work among Jews and Gentiles Paul prays to the Father that Christ might be the center of the Ephesians lives so that they might understand God’s love for them and be strengthened in their love for one another to the glory of God 3:14-21

1. The Approach to Prayer: Paul bows in prayer before The Father from whom every family exists with a father⁵⁷ in view of the unified relationship He has brought between Jews and Gentiles 3:14-15

2. The Appeal in Prayer: Paul prays that Christ might be the center of their lives so that they might know the immense love of Christ for them and experientially realize the fullness of God in Christ (thus loving one another just as God has loved them) 3:16-19

a. Petition Stated--To Be Strengthened Within: Paul prays that the Ephesians might be strengthened with power through the Spirit in their innermost beings so that Christ may be at home (dwell) in their whole personalities (heart) through faith⁵⁸ 3:16-17a

b. Purpose Stated--To Comprehend Christ’s Love and to Realize God’s Fullness in Christ: Paul prays that the Ephesians, and all of the saints, might have Christ as the center of their lives so that they might know the immense love of Christ for them and experientially realize the fullness of God in Christ (thus loving one another just as God has loved them) 3:17b-19

1) Paul prays that the Ephesians and all saints, might have Christ as the center of their lives (being rooted and established in God’s love), so that they might know the immense love of Christ 3:17b-19a

2) Paul prays that the Ephesians might have Christ as the center of their lives so that they might experientially realize the fullness of God in Christ (and thus love one another) 3:19b

3. The Ascription of Praise: In view of God’s work of uniting Jews and Gentiles Paul praises God by proclaiming His greatness to do more than anyone could ask or think through His power within believers to be manifested in the church (where the union occurred) and in Christ Jesus (Who made the union possible) 3:20-21

III. Duty--The Preserving Conduct of the Church in Unity:⁵⁹ Paul exhorts the Ephesians to maintain the unity which God has loving provided for the church by walking in ways of God’s provision for unity, holiness, love, light, and wisdom with one another, and by standing against the spiritual attacks from Satan in the certainty of God’s provision for them 4:1--6:20

A. Walking in Unity: Paul, as a prisoner of the Lord, exhorts believers to promote unity which the Triune God has brought about in the church, and affirms that God has made a provision for the preservation of unity through gifted people which Christ has given to the church in order to bring about their growth into a unified, mature Christ-likeness 4:1-16

1. The Basis of Unity: Paul, as a prisoner of the Lord, exhorts believers to live their lives in balance with their calling by loving one another so as to promote the unity which the Triune God has brought about in the church 4:1-6

a. Exhortation to Unity: Paul, as a prisoner of the Lord, exhorts the Ephesians to live their lives in balance with their calling by expressing attitudes and actions of love which promote unity 4:1-3

1) Paul, as a prisoner of the Lord, exhorts the Ephesians to walk (or live their lives)⁶⁰ in a way which is worthy of (or in balance with) their calling⁶¹ 4:1

2) Paul exhorts the Ephesians to live their lives toward one another in attitudes and actions of love which promote unity: 4:2-3

a) Paul exhorts believers to have an attitude of complete humility⁶² 4:2a

b) Paul exhorts believers to have an attitude of gentleness⁶³ 4:2b

c) Paul exhorts believers to have an attitude of patience⁶⁴ 4:2c

d) Paul exhorts the believers to showing forbearance to one another in love 4:2d

e) Paul exhorts the believers to make every effort to preserve the unity⁶⁵ brought about by the Holy Spirit in the bond of peace 4:3

b. Elements of Unity: Paul lists seven elements of unity centered on the three Persons of the Trinity⁶⁶ as the basis for the spirit of unity which he is exhorting them to preserve 4:4-6

1) The Holy Spirit has brought about unity in the church by forming one body, indwelling the universal church, and being the hope of future redemption 4:4

a) The Holy Spirit has formed one body (the universal church) 4:4a

b) The Holy Spirit is the One Spirit Who indwells the church⁶⁷ 4:4b

c) The Holy Spirit is the one who confirms the hope regarding the future for all believers⁶⁸ 4:4c

2) The Son has brought about unity in the church by being lord (or head) of the church, the object of faith for all believers, and the One in whom all believers are identified 4:5

a) Christ is the believer’s only Lord as the head of the church⁶⁹ 4:5a

b) Christ is the object of faith for all believers⁷⁰ 4:5b

c) Christ is the one in Whom all believers are identified with in baptism⁷¹ 4:5c

3) The Father has brought about unity in the church by being the Father of all, the sovereign over all, living through all, and dwelling in all believers 4:6

a) God the Father is the Father of all who believe⁷² 4:6a

b) God the Father is “over” all believers as their Sovereign 4:6b

c) God the Father lives “through” all who believe 4:6c

d) God the Father dwells “in” all who believe 4:6d

2. The Preservation of Unity: As the divine Victor, Christ gives gifted people to the church in order to bring about its growth into unified, mature Christ-likeness 4:7-16

a. The Distribution of the Gifts: As the divine Victor giving gifts to the people, Christ was victorious through His death and ascended to heaven where He gives people with spiritual ability to the church 4:7-11

1) Just as the OT describes God as the one who is a Victor and gives gifts to men, so is it that Christ gives each believer enablement according to the measure He gifts them 4:7-8

a) Each believer is given enablement (grace) according to the measure of the spiritual ability (gift) which Christ gives 4:7

b) The OT confirms God’s giving gifts when it says in Psalm 68 that in the victory He led a host captive and gave gifts to men⁷³ 4:8

2) Parenthetically Paul applies Psalm 68 to Jesus in that He was victorious through death⁷⁴ and then ascended to heaven that he might bestow gifts⁷⁵ as King 4:9-10

3) The gifts which Jesus gave where some believers are apostles, some as prophets, some as evangelists, and some as pastor-teachers 4:11

b. The Intention of the Gifts: Gifted people are given to the church in order to bring about its growth into mature, unified Christ-likeness 4:12-16

1) To Equip for Serving the Body: The design of the gifted people given to the church is to equip the saints for the work of service which is building up (or edifying) the body of Christ 4:12

2) To Minister toward Unity: Gifted people are to minister until all of the church reaches unity in faith and knowledge of the Son of God, spiritual maturity, and a likeness to Jesus Christ in His fullness 4:13

3) To Bring about Maturity: The result of the ministry of gifted people is to be a movement in the body from being immature children who are easily swayed by false teachers toward maturity in Christ who has designed the body to be able to grow in love⁷⁶ 4:14-16

B. Walking in Holiness: Paul warns believers against living as they formerly walked with aimless, godless thinking leading to hardened hearts and works of sensuality, but to live as those who are enlightened concerning their new selves in Christ, and thus to show love for one another in conflict 4:17-32

1. Warning Against Former Walk: Paul exhorts believers not to walk in the way which they used to walk when they did not know God in aimless thinking because of hard hearts leading to works of sensuality out of their own greed 4:17-19

a. Thinking: Paul exhorts believers not to walk as those who do not know God (the Gentiles of whom they were once a part), namely, with aimless thinking, darkened understanding (of God) being alienated from the life which comes from God because of their ignorance of God due to the hardness of their heart 4:17-18

b. Practice: Paul exhorts believers not to walk like those who do not know God who, because of their lack of sensitivity toward God, abandon themselves to sensuality⁷⁷ in order to greedily practice every kind of uncleanliness 4:19

2. Exhortation to Present Walk: Paul urges believers who have been enlightened to think appropriately about themselves by identifying with their new selves in Christ, and thus to act in accordance with their new position by showing love for one another in conflict as God has loved them by forgiving them through Christ 4:20-32

a. Thinking (Old Selves): Paul urges believers who have been enlightened and instructed to think appropriately about themselves by putting off their old selves and, through the renewing of their minds, putting on their new self which is designed to be like God 4:20-24

1) Not in Darkness: In contrast with the darkened thinking of those who do not know God (δὲ), Paul affirms that believers did not learn Christ in an unenlightened manner 4:20

2) Have Been Taught: Believers have heard⁷⁸ of Christ and been taught in the sphere of Christ in accordance with the truth which He is 4:21

3) Put On New Self: Paul exhorts believers in accordance with what they have been taught to put off the old self, which is corrupted by deceptive lies, to be renewed in their minds, and to put on the new self which is created to be like God 3:22-24

a) The content of what believers have been taught is that they are to lay aside⁷⁹ their old self/man (concerning former manner of life) which is corrupted by deceitful⁸⁰ desires 4:22

b) The content of what believers have been taught is that they are to be renewed in the spirit of their mind 4:23

c) The content of what believers have been taught is that they are to put on their new self which is created to be like God in true righteousness and holiness 4:24

b. Practice: Paul exhorts believers in conflict to act in accordance with their new selves by speaking the truth to one another, keeping short accounts with their anger, working so that they may give to the needy, speaking words of edification, and forgiving one another as God has forgiven them through Christ 4:25-32

1) Speak Truth: Believers are not to speak falsely to one another, but are to speak truthfully to one another because they are all intimately connected to one another as one body 4:25

a) Negative Command: Believers are to lay aside all false speech 4:25a

b) Positive Command: Believers are each to speak the truth with one another (his neighbor) 4:25b

c) Reason for the Positive Command: The reason believers are not to speak falsely, but are to speak the truth with one another is because they are intimately related to one another as part of one body⁸¹ 4:25c

2) Short Accounts in Anger: Believers are not to sin in their anger, but to keep short accounts so that the devil might not gain an opportunity to work in their lives 4:26-27

a) Negative Command: Paul exhorts believers to not sin in their anger 4:26a

b) Positive Command: Paul exhorts believers to keep short accounts over their anger 4:26b

c) Reason for the Positive Command: The reason Paul exhorts believers not to sin in their anger and to keep short accounts is because otherwise they will give the devil an opportunity to work in their lives 4:27

3) Share: Believers are not to be those who steal, but are to work at upright jobs so that they may share their possessions with those who are needy 4:28

a) Negative Command: Believers who are stealing are to no longer steal 4:28a

b) Positive Command: Believers who have been stealing are to go to work at a good job 4:28b

c) Reason for the Positive Command: The reason believers are not to steal, but are to go to work at an upright job is so that they may have things to share with those who are in need (give to the needy) 4:28c

4) Edify: Believers are not to speak destructively to one another, but are to build one another up through their speech in order to give grace to one another 4:29

a) Negative Command: Believers are not to speak unwholesome⁸² words 4:29a

b) Positive Command: Believers are only to speak words which will build up a person in view of the present need 4:29b

c) Reason for the Positive Command: The reason believers are not to speak destructive words, but edifying words is because the good words give grace to those whom they are speaking with 4:29c

5) Forgiving: Believers are not to grieve the Holy Spirit through abusive treatment of one another, but are to be loving toward one another just as God was so towards them in Christ Jesus 4:30-32

a) Negative Command: Believers are not to grieve⁸³ the Holy Spirit who has sealed them for their coming redemption⁸⁴ with unloving acts toward one another (bitterness, wrath, anger, clamor, slander, malice) 4:30-31

b) Positive Command: Believers are to be kind to one another, tender-hearted, and forgiving of one another 4:32a

c) Reason for the Positive Command: The reason believers are not to grieve the Holy Spirit through unforgiving behavior toward one another, but are to forgive one another because God in Christ has forgiven them 4:32b

C. Walking in Love: Paul exhorts believers, as loved children of God, to imitate Him by walking in a self-sacrificing love for one another after Christ’s pleasing example, and warns them to abstain from evil because it will affect their inheritance in the kingdom of God 5:1-6

1. The Positive--Love Others: Paul exhorts believers as children whom God loves to imitate God by living a life of self-sacrificing love for one another after the pleasing example of Christ 5:1-2

a. Exhortation: In view of God’s forgiveness of believers (ªyñ) Paul exhorts them as children whom He loves to be imitators of God by walking⁸⁵ in love 5:1-2a

b. Example: The example of love which Paul desires for believers to imitate is Christ’s self-sacrifice which was for the sake of believers⁸⁶ and which was pleasing to God 5:2b

2. The Negative--Abstain from Evil: Paul warns believers to abstain from evil vices of conduct and speech because it will affect their inheritance in the kingdom of God 5:3-6

a. Vices of Conduct: Paul urges believers to so separate themselves from immorality (πορνεία), uncleanliness (ἀκαθαρσία), or greed (πλεονεξία) that these deeds would not even be named among them as is fitting of holy people (saints) 5:3

b. Vices of Speech: Paul urges believers to not engage in speech which is empty and destructive, but to express thanksgiving 5:4

1) Negative: Paul urges believers not to engage in speech which is abusive,⁸⁷ silly,⁸⁸ or coarse jesting⁸⁹ because these are not fitting of believers 5:4a

2) Positive: Believers are to be those who express thanksgiving (εὐχαριστία) 5:4b

c. Reason for Warning: Paul sternly warns believers to abstain from evil because it will affect their inheritance in the kingdom of Christ and of God who always deals with such sin (as with his wrath on unbelievers) 5:5-6

1) The reason Paul warns the Ephesians to abstain from evil is because those who do such things (immorality, uncleanliness, or coveting which is idolatry⁹⁰) do not have an inheritance in the kingdom of Christ and of God⁹¹ 5:5

2) Paul warns believers to not be deceived that this warning is only empty words since God’s wrath is upon unbelievers (sons of disobedience) for doing such sinful things 5:6

D. Walking in Light: In view of God’s wrath upon rebellious unbelievers Paul urges believers to walk in their position of spiritual light as children of light who expose the works of darkness as shameful and bring about repentance in those who do evil so that they too will walk in the light of Christ 5:7-14

1. Not Becoming Involved with Evildoers: In view of God’s wrath upon unbelievers Paul urges believers not to be partakers with them in evil, but, as those who have moved from the realm of spiritual darkness to light, to walk as children of light (expressing goodness, righteousness and truth) as they learn what is pleasing to the Lord 5:7-10

a. Negative Exhortation: In view of God’s wrath upon unbelievers (ου῏ν), Paul urges believers not to be partakers with them in their evil 5:7

b. Positive Exhortation: The reason Paul urges believers not to be partakers with rebellious unbelievers is because they have moved from the realm of spiritual darkness to light, and should thus now walk (περιπατεῖτε) as children of light 5:8

c. Explanation of Light: The reason Paul urges believers to walk as children of light is because the fruit (or outworking of “light”) is all goodness, righteousness and truth (the character of God) as one learns what is pleasing to the Lord 5:9-10

2. Not Becoming Involved with Evildoers’ Works: Paul exhorts believers not to join in with the unbeneficial works of darkness, but to expose them as shameful (as children of light) because this may lead to repentance 5:11-13

a. Negative Exhortation: Believers are not to join in with (συγκοινωνεῖτε) the unfruitful (unbeneficial) works of spiritual darkness 5:11a

b. Positive Exhortation: Rather than becoming involved in the works of darkness, believers (as children of light) are to expose them⁹² 5:11b

c. Reason: The reason believers are not to become involved in the works of darkness is because they are too shameful to even talk about (let alone do) 5:12

d. Explanation: Paul explains that he exhorts believers (as children of light) to expose the works of darkness because light shows the true character of works leading to repentance (everything that becomes visible is light)⁹³ 5:13

3. Conclusion--Enlightenment of Christ: Paul concludes⁹⁴ that those walking in darkness are to awaken, rise from their spiritual death, and be pleasing to Christ as He gives direction (“Christ will shine on you”) 5:14

E. Walking in Wisdom: In view of the need for believers, who are in spiritual darkness, to awaken Paul urges believers to walk wisely by being enabled by the Holy Spirit so that there will be harmony with one another and God in their relationships with one another as husbands & wives, parents & children, and slaves & masters 5:15--6:9

1. Admonition: In view of the need for believers in spiritual darkness to awaken Paul urges believers to walk wisely by being enabled by the Holy Spirit so that there will be harmony with one another and God, and submission to one another in the fear of Christ 5:15-21

a. Proper Action--Walk Wisely: In view of the need for believers in spiritual darkness to awaken Paul urges believers to walk (περιπατεῖτε) carefully, not as unwise people, but as wise people⁹⁵ who make the most of their time because many are walking in sin (“the days are evil”) 5:15-16

b. Proper State--Become Wise: Paul urges believers not to be foolish in their walk, but to walk in the enabling power of the Spirit so that there will be harmony with one another and God, and submission to one another in the fear of Christ 5:17-21

1) General Statement: Believers are not to be foolish (in their walk), but are to understand (comprehend) what the will of the Lord is 5:17

2) Specific Example: Paul demonstrates his exhortation against foolishness and to understanding by urging believers to stop losing self-control through getting drunk, but to gain self-control through the enabling of the Holy Spirit which results in harmony with one another and God, and submission to one another in the fear of Christ 5:18-21

a) Specific Exhortation to Spirit Filling: Paul urges believers to stop loosing self-control through getting drunk, but to gain self-control through the enabling of the Holy Spirit⁹⁶ 5:18

b) Results of Spirit Filling: The results of being filled with the Spirit are that there will be harmony with one another, with God and submission to one another in the fear of the Lord 5:19-21

(1) Being filled with the Spirit will result in harmony with one another through spiritual singing (psalms, hymns and spiritual songs) rather than bar-room singing 5:19a

(2) Being filled with the Spirit will result in harmony with God as one sings with one's heart and gives thanks for all things in the name of Christ to the Father 5:19b-20

(3) Being filled with the Spirit will result in being subject to one another in the fear of Christ⁹⁷ 5:21

2. Application:⁹⁸ Paul applies the wisdom of being filled by the Holy Spirit to the functional relationships of believers in the family (wives & husbands; parents & children) and the workplace (servants and masters) exhorting the first of each group to submit/obey as a service unto the Lord, and the second of each group to lovingly care for the other 5:22--6:9

a. Wives and Husbands: Paul exhorts wives to submit to their own husbands as their authority in their service to the Lord, and for husbands to sacrificially love their wives as an extension of themselves just as Christ has loved the church for her good 5:22-33

1) Exhortation to Wives: Wives [are to submit]⁹⁹ to their own husbands as her service rendered to the Lord¹⁰⁰ 5:22

2) Reason for Exhortation: The reason that wives are to submit themselves to their husbands is because the husband is the leading authority [head] of his wife just as Christ, who saved the church, is the leading authority of the church 5:23-24

a) Reason Stated: The reason wives are to submit themselves to their husbands is because the husband is the head¹⁰¹ of his wife 5:23a

b) Analogy Provided: The husband is the head of his wife just as Christ is the head of the church (His bride) which He saved¹⁰² 5:23b

c) Reason Restated: Just as the church is subject to Christ, so are wives to be subject to their husbands 5:24

3) Exhortation to Husbands: Paul commands husbands to sacrificially love their wives as extensions of themselves just as Christ sacrificially loved the church as an extension of Himself for her good 5:25-32

a) Exhortation Stated: Paul commands Husbands to sacrificially love their wives just as Christ loved the church by giving His life for her 5:25

b) Purposes of Christ’s Sacrificial Love: Christ gave Himself for the church in order to make her holy, and to present her to Himself in her glory as holy and blameless 5:26-27

(1) Christ sacrificially gave himself for the church in order that he might make her holy (ἀγιάσῃ) through the [spiritual] washing of [rebirth (Titus 3:5)], with the preached word (ῥήματι)¹⁰³ 5:26

(2) Christ sacrificially gave himself for the church in order that he might present the church in radiant splendor as holy and blameless 5:27

c) Analogy Applied: Just as Christ loved the church as an extension of Himself for her good, so should husbands love their wives as an extension of themselves for their good 5:28-32

(1) Direct Application: Husbands are to love their wives as an extension of their own bodies just as Christ loved the church as an extension of his body 5:28-30

(2) Proof From Scripture: Paul affirms the union of a husband and wife into one body through the affirmation in Genesis 2:24 where the two become one flesh 5:33

(3) Analogy with Christ: Paul affirms that the uniting of believers into the body of Christ is a great mystery 5:32

4) Exhortation Restated: Husband are to love their wives as Christ themselves, and wives are to respect (φοβῆται) their husbands 5:33

b. Children and Parents: Paul exhorts children to obey their parents in their service to the Lord, and for fathers to stop provoking their children to anger, and to lovingly bring them up in the way of the Lord 6:1-4

1) Exhortation Children: Children are exhorted to obey¹⁰⁴ their parents in their service to the Lord because it is the proper course to follow 6:1

2) Substantiation to Children: Paul then substantiates the “rightness” of obedience to parents through the citation of the fifth commandment¹⁰⁵, (“Honor your father and mother”) which is of primary importance because it holds the promise of a long and prosperous life¹⁰⁶ 6:2-3

3) Exhortation to Fathers: Paul exhorts fathers (as the head of the home) to stop provoking their children to anger, but to lovingly bring them up in the discipline and instruction of the Lord 6:4

a) Paul exhorts fathers¹⁰⁷ to stop provoking their children to anger (προργγίζετε)¹⁰⁸ 6:4a

b) Fathers are to lovingly bring up their children in the discipline and instruction of the Lord 6:4b

c. Slaves and Masters: Paul exhorts servants to obey their earthly masters with a good attitude as though serving the Lord Who will reward them, and masters to also please the Lord by the way they treat their servants warning them that they should not threaten them since the Master of all (Jesus) will judge them 6:5-9

1) Exhortation to Slaves:¹⁰⁹ Paul exhorts slaves to obey (ὑπακούτε) their earthly masters with an attitude of respect, fear, sincerity of heart, and as service to Christ with goodwill knowing that they will be rewarded by the Lord 6:5-8

2) Exhortation to Masters: Paul exhorts masters to also please the Lord by the way that they treat their servants (“in the same way”), and warns them to cease their threatenings since the Master of all of them (Christ) is in heaven and will not show partiality toward those of earthly rank (cf. 6:8) 6:9

F. Standing in Warfare:¹¹⁰ Paul urges believers in spiritual warfare to be strong in the enabling strength of the Lord so that they may stand against the enemy by having prepared themselves with the trusting awareness of their position before God, and by grasping the truth of their future salvation and using the offensive weapon of God’s word against the enemy as they intensively pray for one another in the Spirit, and pray for Paul’s defense of the gospel in Rome 6:10-20

1. Putting on the Armor: Paul urges believers to be strong in the enabling strength of the Lord by dressing themselves with the full armor of God in order that they may be able to stand in resistance against their true enemy, the devil who schemes against them 6:10-13

a. What to Do--Be Strong in the Lord: Paul concludes this unit of exhortation by exhorting believers to be strong in the enabling strength of the Lord and in the might of His strength (cf. 1:19) 6:10

b. How to Do It--Put on God’s Armor: Paul urges believers to dress themselves¹¹¹ with the full armor¹¹² of God 6:11a

c. Why to Do It--To Stand Against the Devil’s Strategy: Paul urges believers to put on the armor of God in order that they may be able to stand in resistance against their true enemy, the devil who schemes against them 6:11b-13

1) Purpose Stated: One should put on the armor of God in order to stand¹¹³ before¹¹⁴ the schemes (or planned out actions)¹¹⁵ of the devil¹¹⁶ 1:11b

2) Reason Stated: The reason that one should put on the armor against the devil is because believers do not wrestle against men (flesh and blood), but against demons (rulers, powers, world forces of this darkness, spiritual forces of wickedness in the heavenly places)¹¹⁷

3) Summary: In view of the above Paul concludes (διὰ τοῦτο) that one is to take¹¹⁸ up the armor of God in order that one may be able to resist¹¹⁹ in the evil day and thus, be able to stand against him 6:13

2. Standing with the Armor: Paul urges believers in spiritual warfare to stand firm in the battle by having prepared themselves with a trusting awareness of their position before God 6:14-16

a. The Mandate--Stand: In view of the battle which rages Paul urges believers to stand fast 6:14a

b. The Method--to Arm¹²⁰: A believer is to stand firm in spiritual warfare by having prepared himself with the a trusting awareness of his position before God with respect to the truth about the certainty of his righteousness and his peace with God 6:14-16

1) A believer is to stand firm in spiritual warfare by having prepared himself to enter the battle¹²¹ with the truth 6:14a

2) A believer is to stand firm in spiritual warfare by having prepared himself against exposure in the battle with the certainty of his righteousness¹²² 6:14b

3) A believer is to stand firm in spiritual warfare by having prepared himself to step into the battle by knowing that he has peace with God 6:15

4) A believer is to stand firm in spiritual warfare in all of his positional truth above by believing what God has said (above) so that he will be able to extinguish the attacks of the evil one 6:16

3. Receiving the Final Pieces of Armor: Paul exhorts believers in spiritual warfare to grasp the truth of their future salvation and to use the offensive weapon of God’s word against the enemy as they intensively pray for one another in the Spirit, and pray for Paul’s defense of the gospel in Rome 6:17-20

a. The Mandate--Grasp:¹²³ Paul exhorts believers in spiritual warfare to grasp the truth of their future salvation and to use the offensive weapon of God’s word against the enemy 6:17

1) Paul exhorts believers in spiritual warfare to grasp the truth of their future salvation from evil¹²⁴ 6:17a

2) Paul exhorts believers in spiritual warfare to grasp the offensive weapon given by the Spirit--God’s spoken word (ῤῆμα) as a sword against the enemy¹²⁵ 6:17b

b. Method--Prayer: Paul urges believers in spiritual warfare to grasp their weapons with intensive prayer in the Spirit with a persevering alertness for all of the saints and for Paul as he defends the mystery of the gospel in Rome 6:18-20

IV. Conclusion: After informing the Ephesians that he has sent Tychicus in order to update them on his circumstances in Rome and to encourage their hearts, Paul prays that they may experience God’s peace, may faithfully maintain God’s peace with love for one another, and may graciously not be corrupted in their love for the Lord Jesus Christ 6:21--24

A. Information: Paul informs the Ephesians that he has sent Tychicus in order to bring them up-to-date about Paul’s circumstances in Rome, and to encourage their hearts in the matter 6:21-22

1. Paul informs the Ephesians that Tychicus, who is a loved brother and a faithful servant in the Lord, will make Paul’s circumstances in Rome known to them 6:21

2. Paul has sent Tychicus in order that the Ephesians may know about how the team is doing, and to encourage their hearts about the affair 6:22

B. Salutation: Paul prays that the Ephesians may experience peace and love with faith¹²⁶ from God the Father and the Lord Jesus Christ 6:23

C. Benediction: Paul prays that God’s grace would keep all from corruption in their love for their Lord Jesus Christ 6:24

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¹ Those set apart for God’s use (τοῖς ἁγίοις ).

² The textual difficulties with ἐν ᾿Εφέσῳ are discussed in the introduction to the book under “destination.” It is probably original, but may have only been one of several churches who received this letter. As the strategic city in Asia Minor, it was ascribed to her.

³ In the Greek text 1:3-14 is one sentence.

⁴ The word in Greek is Εὐλογητὸς meaning “to speak well of”. The sense is to enrich God’s character through good words or testimony.

⁵ This is election (ἐλέζατο) or God’s sovereign work of picking some to believe. This is effecatious.

⁶ “In love” could go with holy and blameless or with the next verse. See Abbott for the other view (Ephesians, p. 8).

⁷ The term προορίσας means to be marked out beforehand. The emphasis is upon the “what” rather than the “who” in that “what we were marked out beforehand for” was to be adopted sons. This was the manner in which our election was accomplished; it occurred before we were chosen.

⁸ God delighted to impart His spiritual benefits to His children.

⁹ The “we” is probably not the anonymous “we/us”, but refers to Jewish believers because (1) of the word “also” in verse 11, and (2) verse 13 changes to “you also” referring to Gentiles.

¹⁰ This is a refrain used after each person of the Trinity (cf. 1:6:14).

¹¹ This is explain the “you also” in contrast with verse 11.

¹² The term is onomonopoetic (ἐσφραγίσθητε).

¹³ Christ is the sphere of the sealing, and the Holy Spirit is the instrument of the seal.

¹⁴ See Luke 24:49; John 14:16; 15:26; 16:13; Acts 1:5.

¹⁵ The term is ἀρραβὼν (cf. 2 Cor. 1:22; 5:5).

¹⁶ Verse 15-23 are one sentence in Greek as are verses 3-14.

¹⁷ They include all that was mentioned in 1:3-14, namely, election, predestination, adoption, grace, redemption, forgiveness, wisdom, understanding, knowledge of the mystery of His will, the sealing of the Holy Spirit, and inheritance.

¹⁸ While this “spirit” is probably a reference to an attitude or disposition, such an attitude only comes from the Holy Spirit (cf. Isa. 11:2).

¹⁹ Here wisdom is insight into the true nature of things (1:8; 3:10)

²⁰ Revelation is the unveiling of God Himself in this context. For a discussion of illumination today see Clark Pinnock, “The Role of the Spirit in Interpretation” JETS, 36/4 (1993): 492-93. See also 1 John 2:20-27.

²¹ The term is intensive--ἐπιγνώσει.

²² See Romans 8:23-24; Ephesians 4:4; Colossians 1:5; 1 Thessalonians 1:3; 1 Peter 3:15.

²³ Paul piles up words in order to emphasize God’s great power: “power” (δυνάμεως), “energy” (ἐνεργειαν), and “might of his strength” (κράτους τῆς ἰσχύος αὐτοῦ).

²⁴ These descriptions “rule, authority, power, dominion” most probably refer to orders of angelic beings (cf. Rom. 8:38; Eph. 3:10; 6:12; Col. 1:6; 1 Pet. 3:22).

²⁵ Whereas Adam lost his headship over Creation when he sinned, Christ was made Head over all creation (cf. Eph. 1:10), and this will be fully realized in the future (Ps. 8:6; 1 Cor. 15:27; Heb. 2:6-8).

²⁶ In this unit, the “plan” which was talked about in chapter one is demonstrated in terms of its execution with respect to believers in their need--sinners.

²⁷ This world (κοσμος) is the satanically organized system that finds life outside of God’s design (John 15:18,23).

²⁸ See 1 John 5:19; 2 Cor. 4:4.

²⁹ See also Romans 6; Col. 3:1-2.

³⁰ While this does affirm a heavenly citizenship (cf. Col. 3:1-2), it also becomes the reason believers have spiritual authority over the demonic realms (cf. 1:20-21).

³¹ The word “that” (τοῦτο) has been understood to refer back to “grace” and “faith” but these are not the best choices since the pronoun is neuter and both of those terms are feminine. Rather, it should be understood to refer back to the preceding phrase (cf. Eph. 1:15; 3:1) which would be the concept of “salvation by grace through faith”.

³² The Abrahamic (Gen. 12:1-3; 15:18-21; 17:1-8), Davidic (2 Sam. 7:16; Ps. 89:1-4), and New (Jer. 31:31-34; Ezek. 36:24-30) covenants.

³³ This is probably not a reference to the wall in the temple which separated Gentiles from the Jews since the temple was still standing. It is also not a reference to the curtain which separated the holy place from the holy of holies since that was a curtain.

It seems that the “wall” which divided was the Law whose prescriptions alienated Jews from Gentiles who did not follow them (cf. Mark 7; Acts 10).

³⁴ Christ’s death satisfied the Laws demands upon men.

³⁵ Because of Christ’s satisfaction of the Law’s demands, it no longer is binding upon men in terms of its requirement of death for disobedience (Rom. 7:4-6).

³⁶ The views are (1) by the Apostles, (2) by Christ on earth, and (3) by Christ through the Spirit at Pentecost. See W. Hall Harris III, “The Ascent and Descent of Christ in Ephesians 4:9-10” 151 (April-June 1994): 213.

³⁷ This does not mean that the church is Israel. Rather, Gentile believers are a part of God’s new “body”, new “man”. Believing Gentiles are incorporated with God’s people from Adam on, but they have not become Israel.

³⁸ The prophets are not OT prophets, but are NT prophets (cf. 3:5; 4:11).

³⁹ The corner stone was the stone by which all other stones in the building were aligned. As part of the foundation, the apostles and prophets were aligned to Christ.

⁴⁰ The term that is used is ñÿª* emphasizing the inner sanctuary (e.g., the dwelling place of God where they Holy of Holies exists) rather than the entire temple area (ἱερον).

⁴¹ This is not an emphasis upon the Holy Spirit’s dwelling within individual believers (cf. Jn. 14:17; Rom. 5:5; 8:9, 11; 1 Cor. 2:12; 6:19; Gal. 3:2; 4:6; 1 Jn. 3:24; 4:13), but upon the Holy Spirit’s dwelling within the corporate church (cf. 1 Cor. 3:16; 2 Cor. 6:16).

⁴² This looks back to 2:11-22. There may also be a broader reference to the grace of God to the Gentiles in the first part of the letter.

⁴³ See 4:1; 2 Timothy 1:8; Philemon 1,9.

⁴⁴ The Jews opposed Paul because of his ministry to the Gentiles and the threat which they perceived upon Judaism (cf. Acts 21--28).

⁴⁵ Paul’s thoughts break off in the middle of this sentence in order to discuss the mystery. He will pick this up again in verse 14, “for this reason, I bow my knees before the Father.”

⁴⁶ This begins a long sentence which runs through verse 13. It begins with a condition (“if indeed”) and arrives at its conclusion in verse 13 (διὸ).

⁴⁷ The term is τὴν οἰκονομίαν emphasizing a trust to be dispensed (cf. 1 Cor. 9:7).

⁴⁸ Paul was the apostle to the Gentiles (Gal. 2:7; Eph. 3:8).

⁴⁹ A mystery is something previously unknown. The mystery is not defined until verse six, namely, the inclusion of Gentiles as fellow heirs with the Jews. It is not the existence of the church so much as the nature of the church (e.g., equality of Jews and Gentiles).

⁵⁰ Paul is not arguing that the mystery was only partially revealed in the OT, but that it was not revealed at all in the OT (cf. Col. 1:26; Eph. 3:5). Its foundation is with the NT prophets and apostles, not the OT. See Hoehner, “Ephesians” in BKC for a further discussion (p. 629).

⁵¹ This verse affirms that the revelation was not only given to Paul, but was given to the Apostles and prophets, and Paul was one to disseminate it (cf. Acts 11:17).

⁵² The mystery was not that Gentiles would be saved since the OT spoke of that, but that believing Jews and Gentiles would be joined together.

⁵³ Since Paul has just described the mystery, he now discusses his dispensing of this mystery to the Gentiles.

⁵⁴ The new relationship between believing Jews and Gentiles in one body.

⁵⁵ These are good and evil angels (cf. 6:12).

⁵⁶ Even though Paul’s ministry to the Gentiles brought upon him the attacks of the Jews, this ministry brought many Gentiles into the church, and this was their glory.

⁵⁷ Paul is not affirming that God is the Father of all, but that He is the Prototype of all fatherhood.

⁵⁸ Paul is praying that Christ might become the dominating factor in their attitudes and conduct.

⁵⁹ Paul is now going to provide some practical application of the doctrine which he has just unfolded. Since in love God has brought about a unity of man and God, and Jews and Gentiles, Paul now shows the Ephesians how to walk in the unity of God’s provision

The key term which marks the unfolding of each section is “to walk” (περιπατέω, cf. 4:1,17; 5:2,8,15). The NIV translates this as “live.”

⁶⁰ The term is περιπατέω.

⁶¹ In view of 1--3 a believer’s calling is not only his personal salvation, but is union in one body. Therefore, he is responsible for his personal life and his relationship to other believers in the church. This becomes Paul’s emphasis in the next two verses!

⁶² The terms (πάσης ταπεινοφροσύνης) describe the opposite of pride.

⁶³ The term (πραῦτητος) is the opposite of self-assertion, rudeness, and harshness. It is having one’s strength under control.

⁶⁴ The term (μακροθυμίας) describing an enduring self-restraint which does not hastily retaliate wrong.

⁶⁵ Believers are not to make the unity, but to keep it or guard what God has made (2:15-16).

⁶⁶ Paul begins with the Spirit because he has just been speaking of Him in 4:3.

⁶⁷ See 2:22.

⁶⁸ See 1:13-14.

⁶⁹ See 1:22-23; Colossians 1:18.

⁷⁰ See Colossians 2:7.

⁷¹ In view of the emphasis on the trinity in this unit, it is unlikely that Spirit baptism is the emphasis here. Baptism has as its central idea “identification” (1 Cor. 10:2). Either Paul has in view the positional identification which occurred when one believed in Jesus (Rom. 6:1-11; Gal. 3:27), or the outward sign of that positional identification through water baptism.

⁷² See John 1:12; Galatians 3:26.

⁷³ Many tie this OT allusion to Psalm 68:18, but there are several differences between the two verses. In Psalm 68:18 it is men who are giving gifts to God, whereas in Ephesians 4:8 it is God who is giving gifts to men.

Hoehner may well be correct in identifying this OT allusion to all of Psalm 68 rather than to the one verse in particular. The Psalm is one of God as Victor. He does lead enemies captive (68:18), but he also gives gifts to men (68:35). See also Hall W. Harris III, “The Ascent and Descent of Christ in Ephesians 4:9-10” Bibliotheca Sacra 151 (April-June 1994): 208-212 where he ties Paul’s use of Psalm 68:18 to the Targum and Moses.

⁷⁴ The phrase “into the lower parts of the earth” could be a reference to “the parts lower than the earth” (comparative genitive), “the lower parts, namely the earth” (genitive of apposition) or “the lower parts which belong to the earth” (genitive of possession) emphasizing Christ’s death and His burial in the grave. This seems to be a choice because in His death Christ had victory and would give those who would be gifts to the church (Hoehner, “Ephesians”, BKC, p. 634).

Nevertheless, the order may be that affirmed by Harris: (1) ascension and (2) descent through the Spirit to give gifts (Hall W. Harris III, “The Ascent and Descent of Christ in Ephesians 4:9-10” Bibliotheca Sacra 151 [April-June 1994]: 298-214).

⁷⁵ These gifts are not emphasized as being to believers as in Romans 12 and 1 Corinthians 12, but are more “gifted believers” which are given to the church. See what follows.

⁷⁶ Christ is not only the goal of growth (v. 14), but He is the source of growth (16).

⁷⁷ This is a life without concern for personal standards or social sanctions--licentiousness (ἀσελγείᾳ; Mk. 7:22; Rom. 13:13; 2 Cor. 12:21; Gal. 5:19; 1 Pet. 4:3; 2 Pet. 2:2,7,18; Jude 4).

⁷⁸ The Greek construction is a first class condition which assumes the condition to be true. Paul is not doubting that the Ephesians have heard, but is expecting them to answer affirmatively to his question, and then apply the implications to their lives.

⁷⁹ Like with clothing (put off).

This and the next two infinitives are probably exhortations which they have been taught (contra Hoehner, “Ephesians,” BKC, pp. 636-637; Abbot, Ephesians, p. 136).

It is possible to use the infinitive in an imperatival sense (cf. Rom. 12:1; Phil. 3:16), and the “you” (ὐμᾶς) could be emphatic (Foulkes, pp. 129-132; Wood, p. 62-63; Kent, 79-81).

Whereas Colossians 3:9-10 describes believers as having already “put off” the old man and “put on” the new man in terms of their position (cf. Romans 6:4,6), here Paul emphasizes the necessity of considering these positional statements to be true as the content which the Ephesians have been taught (cf. Rom. 6:11-13; Col. 3:5). See Homer Kent, Jr. “Ephesians: the Glory of the Church, EBC, p. 80; Darrell L. Bock, “‘The New Man’ as Community in Colossians and Ephesians,” in Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, edited by Charles H. Dyer and Roy B. Zuck, 161-63.

⁸⁰ They are deceitful because they fail to provide the life that they promise.

⁸¹ See 4:4,16.

⁸² The term is σπαρὸς meaning “rotten.”

⁸³ The term λυπεῖτε has the sense of irritating, offending, insulting, or making sorrowful. In the context it seems that the Holy Spirit is not only grieved by our own sinning, but especially by our sinning with our tongue against the body (e.g., other believers as in 4:29, 31-32).

There are several theological reason for this understanding: (1) He is holy, therefore He is always grieved by unholiness, (2) He is the One who brings about the unity of the body (cf. 4:4), therefore, any disunity in the body grieves Him, and (3) He is the Spirit of Truth through whom God has spoken, thus He is grieved by any misuse of speech.

⁸⁴ This is the time when a believer will receive his new body (1:14; Phil. 3:20).

⁸⁵ Again the term is περιπατεῖτε as in 4:1,17. God’s children are to walk (live) in unity, holiness, and love.

The conjunction “and” (καὶ) is explanatory and should be translated as “that is”.

⁸⁶ See 1 John 3:16.

⁸⁷ The term αἰσχρότης describes that which is filthy, obscene, shameful.

⁸⁸ The term μορολογία describes “stupid words” literally.

⁸⁹ The term for coarse jesting, εὐτραπελία, describes vulgar, frivolous wit. All of these terms are descriptive of empty, but hurtful, uses of speech at the expense of others.

⁹⁰ The reason that one who covets is called an idolater is because when one desires what one does not have, one is desirous of placing one’s self in the place of God who has designed one’s life (cf. Col. 3:5).

⁹¹ There are two disparate ways of understanding Paul’s reasoning here:

(1) In this vice-list Paul is affirming that anyone who acts in a characteristic manor with such sin is truly not a believer and will thus not go to live with (inherit) the Lord in the kingdom. (Stott pp. 197-198; Foulkes, p. 144-145; Hoehner goes to 1 Cor. 6:9-11 to define “inheritance” since there such ones who do not have it have not been “washed, sanctified, and justified.” But does that mean that no believers struggle and do these sins? The whole tone of the warning is that they do do these things. The point is not that they can not do these things but that it does not make sense in view of their new position).

Problems with this view are: The audience is described as (1) “beloved children” in 5:1, (2) those whom Christ loved and gave Himself up for as an offering and sacrifice to God which was pleasing to Him [5:2], (3) these warnings are given to “saints” (5:3-4), (4) inheritance is not necessarily a descriptive of “salvation,” (5) there is a distinction between the believers who are addressed this warning and the “sons of disobedience” whom we are warned to not be partakers with (6-7)

(2) This is a warning that believers who enter into sinfulness will lose reward (an inheritance) at the judgment seat of Christ (5).

Support: (1) All of the above; (2) οὺκ ε῎χει κληρονομίαν describes that which is only available to children and which a child could lose (Luke 20:14 “this is the heir: let us kill him, then the inheritance will be ours”; Luke 12:13 “tell my brother to divide the family inheritance with me; Heb. 11:8 the land was to be received by Abraham for an inheritance (cf. Heb. 9:15); It may seem to have the goodness of heaven in view (1 Pet. 1:4; Eph. 1:14); Gal. 3:18 describes the inheritance of a promise [Abrahamic] by Jesus the seed of Abraham. Likewise, inheritance is likened to a reward for a believer for faithful work in Col. 3:24 “do your work hardily as for the Lord ... knowing that from the Lord you will receive the reward of the inheritance” where as “he who does wrong will receive the consequences of the wrong which he has done, and that without partiality). See Luke 19:11-27.

“Sons of disobedience” seems to be describing unbelievers and perhaps even those who know better but choose in a high handed way to continue in disobedience (Eph. 2:2; 5:6)

⁹² Hoehner argues that these may well be referring to deeds of darkness which are done by believers rather than by unbelievers since only God can expose and convict unbelievers (1 Cor. 5:12-15); see “Ephesians” in BKC, P. 639.

⁹³ Homer Kent writes, “Certainly Paul does not mean that shameful deeds will be made respectable. Nor does changing the sense of “Light” into the general sense of disclosure provide any aid, because the statement would be redundant.... It is best to understand that when Paul speaks of evil deed being reproved by the light, he means not merely that such are revealed in their wickedness but that the light also serves to correct the problem. In this context (5:8) it has already been mentioned that the readers had experienced this very thing. They had once been darkness, but had been made light by application of the gospel of Christ to them. Thus in Paul’s mind is the subjective response to the reproof of sin from God’s Word” (Ephesians, EBC, P. 93). See John 3:20-21; 1 John 1:5-7.

⁹⁴ This may be an allusion to several OT passages (Isa. 26:19; 51:17; 52:1; 60:1), or perhaps a quotation from a early Christian hymn.

⁹⁵ The terms are contrasting: α῎σοφοι ἀλλ᾿ ὡς σοφοί. The sense is to be skillful with their living so as to please the Lord.

⁹⁶ There are two views which explain the filling of the Spirit: (1) It is yielding to the Lord so that one is under the Spirit’s control, and (2) it is a yielding to the Lord through prayer (or asking for His help) so that one is enabled (filled) to be in self-control for the sake of obedience (rather than out of control leading to disobedience)

This writer holds to the second for the following reasons: (1) ἀσωτία (or dissipation) describes lacking self-restraint (1:Pet. 4:4, “And in all this, they are surprised that you do not run with them into the same ‘dissipation’ (or lack of restraint cf. v. 3), and they malign you”, (2) πληροῦσθε is not always spatial. It can describe “meeting a lack” or “completing” (Phil. 4:19, “And my god shall supply all your needs ...”). Therefore to be filled by the Spirit is not being under the control of two different entities but being under the influence of two different entities: one leading to a lack of self-control, and one leading to self-control.

Supporting passages are: Gal. 5:17 “so that you may not do the things that you please”; Acts 4:31 “when they had prayed, they were filled with the Holy Spirit and began to speak the word of God with Boldness (cf. 4:13; 29).

When one is enabled by the Spirit one does not allow anything in one’s life to be contrary to the Scripture (cf. the effects of having “the word of Christ dwell richly in believers” in Colossians 3:16).

⁹⁷ The fear of Christ is an expression of wisdom as in Proverbs 1:7.

The submission to one another does not overrule economies of relationship. Kent appropriately writes, “This submission in verse 21 must not be explained as being in contradiction to the passage which follows. When Paul says that Christians should submit to one another, he does not mean, for example, that husbands and wives are to submit to each other, for that would render verse 22 meaningless and destroy the very pattern of authority which he is about to teach. Rather, he is exhorting against a spirit of self-exaltation by anyone in the church.

⁹⁸ Having described the harmony which comes through believers wisely being filled by the Holy Spirit (5:18-21), Paul now specifically applies this to relationships. These relationships are beyond the gathered church to those realms in life where believers live daily: marriages, families, the work place. Paul specifically emphasizes the place of submission (ὑποτασσόμενοι, 5:21) in these relationships.

In each of the three relationships which follow the subordinate one is exhorted first. Then the second partner is exhorted to show care and concern for the first partner.

⁹⁹ The verb for submit is not in the Greek. It is borrowed from the verse before (Αἱ γυναῖκες τοῖς ιδίους ἀνδράσιν).

¹⁰⁰ As Abbot writes, “‘as’ not meaning in the same manner as, but expressing the view that they are to take of their submission” (Ephesians, p. 165; cf. 6:6-7; Col. 3:8).

¹⁰¹ Paul uses this same term in 1 Corinthians 11:3. These are later developed to be due to the order of creation in Genesis 2 (cf. 1 Cor. 11:8-9). Adam was created first as the vice-regent of God in the garden and was to protect Eve from the rebellion of evil.

¹⁰² As Kent writes, “It may be that Paul has added this assertion to indicate one great respect in which Christ is not analogous to husbands. However, it is possible that he may be drawing at least a slight comparison. Just as Christ is the Saviour of His church, so the husband is to be the protector and physical preserver of his wife. Headship and authority carry responsibility with them. Recognition of this on the part of wives makes compliance more palatable” (Ephesians, p. 100; see also Hoehner, “Ephesians” in BKC, p. 640).

¹⁰³ See John 15:3.

¹⁰⁴ The term that is used here is not “to submit” (ὑποτασσω), but “to obey” (ὑπακούω) meaning “to listen to” or “to hearken to”.

¹⁰⁵ See Exodus 20:12; Deuteronomy 5:16.

¹⁰⁶ This promise does not guarantee that obedient children will not ever be struck by tragedy. The wisdom of the promise is that a child who disciplines himself to obey his parents will usually prosper and prolong his life.

¹⁰⁷ Hoehner notes that “Fathers are addressed because they represent the governmental head of the family on whom rests the responsibility of child discipline” (“Galatians” BKC, p. 642).

¹⁰⁸ See Romans 10:19; Colossians 3:21.

¹⁰⁹ Paul does not seem to overthrow slavery, but emphasizes that one should live righteously in whatever circumstances one may be (cf. 1 Cor. 7:17-24). This is another case where ontological equality before God (Gal. 3:28; Col. 3:11) does not overrule functional differences. See John Stott, God’s New Society, 250-52; Clark H. Pinnock, “The Role of the Spirit in Interpretation,” JETS 36/4 (1993): 495-96; Everett Ferguson, Backgrounds of Early Christianity (second edition, Grand Rapids: William B. Eerdmans Publishing Company, 1993), 56-59.

¹¹⁰ Paul has thus far introduced each section in the second half of this book with the phrase, “therefore...walk” (ου῏ν…περιπατεῖτε) as he exhorts believers to live their lives on the basis of God’s provisions for them (Ephesians 1--3). Now he concludes this section (τοῦ λοιποῦ; “finally”, or “the rest”) by addressing the external fight which also threatens their unity--the devil. Here they are not to “walk” but to “stand” in battle against demonic attacks (cf. James 4:7).

¹¹¹ The term is ἐνδύσασθε as in 4:24 with the imagery of putting on clothes. It is in the middle voice emphasizing that one is to do this himself.

¹¹² The term is πανοπλίαν describing the full armor of a heavily-armed soldier.

¹¹³ The term which is used is not an offensive one so much as a defensive one. Believers are to hold to the unity which Christ has given to the body by standing (στῆναι) against the demonic attacks. This is a combat which the rulers in the gates of hell will not prevail against (Matt. 16:18). Jesus has already defeated Satan at the cross. Now we are to hold the ground against this continually rebellious foe.

¹¹⁴ Although this term is often translated as “against” the sense is to stand before (πρὸς).

¹¹⁵ The term is μεθοδείας from which we acquire our term “methods”. The devil has a strategy which is planned out against believers.

¹¹⁶ The term is διαβόλος; he is the one who lies and tempts through lies (cf. John 13:2). Therefore, the armor when developed below will relate to knowing what is true. All of the protection surrounds truth which the enemy will attack.

¹¹⁷ There are hints of demonism in Paul’s ministry among the Ephesians in the book of Acts (Acts 19:13-19). It is no wonder that he fully address the realm of spiritual warfare.

It is also significant that the struggles which the Ephesians face are described as not being sourced in what they might naturally considered them to be (other people), but in the demonic realm.

Paul has already described the exalted place of Jesus over these demonic realms (Eph. 1:21-23) as well as the exalted place which believers share with Jesus over these demons (Eph. 2:4-6).

¹¹⁸ A term used to describe the taking up of weapons (ἀναλάβετε).

¹¹⁹ See James 4:7; 1 Peter 5:9. This term for resist describes standing against someone (ἀντιστῆνναι) and is used by Paul to describe his face-to-face resistance of Peter’s inappropriate actions in Galatians 2:11 (κατά πρόσωπον αὐτῷ ἀντέστην).

¹²⁰ The present imperative “to stand” is followed by four participles which give the means of standing. The first three are aorist participles which describe action before the imperative (e.g., “having”), and the last participle is present describing action which is simultaneous with the imperative.

The first three participles describe the correct thinking which a believer must have concerning his position with God before entering into combat with the enemy who lies. Then when one thinks correctly about who he is in Christ he can act in faith.

¹²¹ The image of “girding one’s loins” is descriptive of what one would do before he entered into combat; he would tuck his long robe into his belt so that he would not trip over his clothes.

¹²² This same imagery is used in 1 Thessalonians 5:8 but with the sense of “faith and love.” Therefore, the righteousness which is being described may describe that which came from a believer’s initial faith. This is justification through which believers experience God’s love.

¹²³ The outline is divided at this point because another imperative is used at this point, δέξασθε, “to take hold of” “to grasp”.

¹²⁴ This helmet which surrounds the head (thinking) of the believer is called the “hope of salvation” in 1 Thessalonians 5:8-10 and describes the certain, ultimate deliverance from evil which awaits believers. God is not going to leave us for dead!!!

¹²⁵ See Matthew 4:1-11.

¹²⁶ These two words sum up the message of Ephesians--God has provided believers peace with Him and one another, and they are to maintain that peace through loving exercised with faith in what God has and will yet do.

It is fascinating to watch a young couple in love. They have no problem communicating with each other, talking excitedly and enthusiastically by the hour. There are times when they both seem to be talking at once and we wonder who is listening. The fact of the matter is, they are both listening. They each seem to be such skilled communicators that they have an uncanny ability to talk and listen at the same time.

Then they get married and something changes. They begin to feel as though they have heard most of the interesting things the other has to say, or that they know most everything about the other there is to know. And quite frankly, they are not quite sure they like what they hear the other saying. So listening isn’t nearly as easy, exciting or important as it used to be. It doesn’t come automatically as it once did. Now it is work. It takes time and energy that they may not be willing to give. It is an art that must be continually cultivated and developed. They begin to lose the motivation and the inclination to listen to each other. And again we wonder who is listening.

As the old story goes, there was a time when he talked and she listened. On their honeymoon she talked and he listened. And now that they are settled down in their own home, they both talk and the neighbors listen. And if they don’t yell loud enough for the neighbors to hear, maybe nobody’s listening.

The problem not only exists in marriage. Our failure to listen to one another in all walks of life is one of our most serious hindrances to good interpersonal relationships. We can be looking someone straight in the eye, nodding agreement and grunting “Uh huh” while our minds are miles away—perfecting a golf swing, fretting over a lost contract, worrying about yesterday’s report from the doctor, hunting tigers on an African safari, planning tomorrow’s dinner or any one of thousands of options. We give only superficial attention to what is being said, or we miss it altogether.

Let’s face it, most of us would rather talk than listen. We consider listening to be a temporary and unpleasant interlude between opportunities to say what we want to say. Instead of giving attention to what others are saying, we often are thinking about what we are going to say next, either to amaze and amuse our friends, or to confound and convince our opponents. The result may be conversation, but it is not communication. We may be in a group, but we are not functioning as a Body. There is no true fellowship taking place. We are not learning to know each other better so we can minister more effectively to each other’s needs. We are just a group of isolated islands, each one crying out for someone to listen and to care. We can only build bridges to other people when we listen. We have said a great deal in this book about talking. Let’s think a little about listening.

The Obstacles to Listening

Listening is hard work, admittedly. Some people speak so slowly we want to drag their words out of them. We think five times faster than the average person can speak, and that intensifies the problem of listening. Others speak so rapidly that they run their words together and we cannot understand them. Some speak so softly we can’t hear them. Others speak so loudly we’re embarrassed to be near them. Some talk about things that are irrelevant or illogical. Others drone on about trivial and insignificant matters that bore us. Some can’t seem to say what they mean. Others don’t know when to wrap it up. All in all, listening can be a drag.

Most of us could be more considerate of others when we speak and not abuse the favor they extend to us when they give us a listening ear. But those very people who are most difficult to listen to may be the ones who most need a listener, and God may be asking us to be those listeners. There are some things we cannot do, but if we have at least one functioning ear, we ought to be able to listen.

One of the greatest obstacles we will have to overcome in our quest to become good listeners is our early training and subsequent habits. As children, we may have been told to be quiet, to stop interrupting, to go away because Mommy and Daddy had no time to listen. And we got the idea that grown-ups don’t have to listen. Studies of school children have revealed that listening declines with each successive grade. It seems as though the older we get, the more we have on our minds to hinder our listening.

It also seems as though the older we get, the more we allow ourselves to be distracted by external factors—people walking by, noises, time pressures, the speaker’s personal appearance or annoying mannerisms. I can remember talking frequently to someone who would ask after every few sentences, “Do you know what I mean?” I found myself thinking more about that idiosyncrasy than about what he was saying.

Sometimes listening can be threatening to us. We fear that we may hear some criticism of ourselves that we would rather not have to confront, some change that we would rather not make, or some demand that we would rather not meet. We may hear an idea that challenges some precious opinion of ours that we would rather not give up. Our best defense is to stop paying attention. We may simply feel that it will take too much effort to understand what is being said to us, so we take the easy way out and turn off our mental hearing aids. It is too much trouble to listen. So why bother?

Why bother? That is a good question. Let’s try to answer it.

The Motive for Listening

If I were to suggest one good reason for cultivating the art of listening, it would be found in 1 John 4:7: “Beloved, let us love one another, for love is from God; and every one who loves is born of God and knows God.” Listening is an important and necessary expression of love. Love is giving of ourselves unselfishly, sacrificially and unconditionally to meet the needs of those to whom it is expressed. And one universal human need is the need to be understood. We want to be assured that somebody knows us, is sensitive to what is happening inside us, feels what we are feeling in the deepest part of our being, and still accepts us and cares for us. It is impossible for anyone to do that except one who truly listens to us. Listening says, “I care about you. You are important enough to invest all the time and effort that is necessary for me to understand you.”

So love listens. We can say with our mouths over and over again, “I love you,” but it is meaningless unless we are willing to put aside other things and give of ourselves unselfishly to discern the deepest needs of the ones we profess to love. True love is focused on the benefit of others rather than our own benefit, and that means trying to understand them. We all want so desperately to be understood, but God is asking us to take the time to do the understanding.

Some husbands and wives feel totally misunderstood. They have tried to communicate to their mates their thoughts, feelings, needs, longings and desires, but they have received little response. Their mates have been too preoccupied with other things such as the newspaper, television, housework, other friends, hobbies or work. Then one day they meet someone who is genuinely interested in what they have to say, and they allow themselves to be drawn into an intimate relationship. The third party may be less attractive than their mates, but that makes no difference. They think they have met someone who cares and that is of supreme importance to them. It is sin! No rationalization on earth can make it right. It brings with it a new set of problems and heartaches, usually worse than they had before. But that doesn’t matter to them. They now feel loved and accepted and understood, and that is what matters most to them. That is the awesome power of the listening ear.

People will often go to a professional counselor because they know he will listen. It is not that they need advice so much as they need someone who will listen to them with keen interest and undivided attention, someone who will draw them out and help them understand themselves. It doesn’t bother them that the counselor costs money. They need that listening ear and they have not been able to find it in their mates or other Christian friends.

I read about a coffee house in San Francisco that has soundproof booths, where for a stipulated hourly fee a patron will be provided with someone who will listen. Business has been good. People want to talk, express their opinions, give advice, offer quick, easy solutions. But few are willing to take the time to listen and to understand. Understanding a person does not necessarily mean total agreement with him. It means feeling what he is feeling, seeing the situation through his eyes, and sympathizing with him.

This is one way by which the members of the Body of Christ can minister to each other. It is impossible for vocational pastors to meet this need in the life of every believer in a congregation. But we can all minister to one another in this way. We don’t need a great deal of training to be good listeners, to ask leading questions and encourage people to talk. We just need to do it. By listening, we can bear one another’s burdens and so fulfill the law of Christ (Galatians 6:2). By listening, we can demonstrate Christlike love. Are you willing to try it? If so, you will need to know what it involves.

The Nature of Listening

The Apostle James gave us one of the classic biblical statements on listening. “But let every one be quick to hear, slow to speak and slow to anger” (James 1:19). He had just introduced the subject of God’s Word, pointing out that we have been born again by the Word of truth (v. 18), and he is about to encourage us to be doers of the Word and not hearers only (v. 22). So in its context, the verse deals basically with listening to God’s Word. Keeping our mouths closed and listening to God’s Word will guard us from angrily defending ourselves or denouncing those who disagree with us.

But in this exhortation about God’s Word, James has touched on a vital principle of good interpersonal communication. More listening to each other, and more thought before we answer will result in less anger and less conflict. So be quick to hear and slow to speak! In other words, make listening a high priority in your life. Do it without delay, without having to be begged; do it with zeal and enthusiasm.

Examining the parallels between listening to God’s Word and listening to one another can be quite helpful. To begin with, good Bible study seeks to discover what God means by the words He has revealed, not the meaning we want to attach to them. Good listening does the same. Our aim is to understand what other people mean by the words they use, not what we think they mean or want them to mean. We have a natural tendency to fill their words with meaning colored by our own background, experience, mind-set, or preconceived viewpoint, and we need to understand that tendency.

For example, Solomon told his bride her hair was like a flock of goats descending from Mount Gilead (Song of Solomon 4:1). That meant something beautiful to her. Visualize if you can a large flock of goats descending the distant hillside in a lovely flowing motion. She understood that. If you tell your wife today that her hair is like a flock of goats, she probably won’t speak to you for weeks. She will hear it from her modern-day frame of reference and read all kinds of horrible things into it, unless she understands the biblical picture and is willing to hear your words in that light.

Real listening does not just hear words, but endeavors to understand the meaning of the message intended by the speaker of those words. We may be able to repeat the person’s exact words back to him and still not understand their meaning. A parrot can repeat words. But parrots are not very good listeners. Real listening hears people and what they mean, and so builds understanding between them. Isn’t that what you would like to do? How then can we be quick to hear?

Give your undivided attention. James suggested how we ought to listen to God’s Word. “But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does” (James 1:25). The word look means literally “to stoop down beside.” There is to be an intensity about the way we search God’s Word. We need to listen intently to each other as well. That probably means we will not be able to listen acceptably while we’re watching the ball game, reading the newspaper, running the vacuum cleaner or straightening up the living room. Undivided attention will require eye contact. If we keep looking at other things, glancing at the clock on the wall or tapping our fingers, we are communicating a lack of interest in what is being said. As we have seen, our body language speaks louder than our words. What someone wants to say to us is important enough for us to put aside whatever else we are doing. What a wife wants to say to her husband may even be important enough to warrant his turning off the ball game, as outlandish as that may sound to the average husband. If it is impossible for us to give undivided attention at the moment, then we should set a time when we can, and subsequently follow through with it.

Undivided attention will also require us to keep our minds from wandering. Just as we are to abide in God’s Word, persevere or continue in it (James 1:25), so we should rivet our minds securely to the person who is speaking to us and abide in what he is saying. That may not be easy. We are prone to take mental excursions to places more interesting. But we can discipline ourselves to pay attention if we choose to. Visualizing what the person is saying, putting ourselves in the scene he is describing, or trying to feel what he is feeling will help us sense the importance he attaches to it, and will make it easier for us to concentrate on it.

Don’t interrupt. “Slow to speak” is also a necessary part of good listening. Oftentimes we think we know what the other person is going to say, so we jump in and finish his sentence for him. Unfortunately, we may miss his point entirely and our interruption only serves to confuse the issue. We may also be quick to express our disagreement, or to offer advice before we have fully understood the problem. We have previously referred to Solomon’s assessment of that bad habit. “He who gives an answer before he hears, it is folly and shame to him” (Proverbs 18:13). Have you seen the poster that says, “If there’s one thing I can’t stand, it’s somebody talking while I’m interrupting”? It may get a chuckle, but probably it reflects a sad slice of reality in our own thinking.

We interrupt in more subtle ways as well. Even something as insignificant as a look on our faces can say, “Oh brother, here we go again. How many times do I have to listen to this?” That stifles communication and builds resentment that may someday erupt in conflict. Sometimes we interrupt a conversation in order to do something we think is important, but which could wait until later. The telephone has probably cut off more profitable communication in our house than any other single thing. There may be times we should let it ring, or answer it and ask if we can call the party back, or just leave it off the hook. If God wants us to listen to each other, we will need to put a high priority on it.

Listen non-defensively. Some of us would rather not listen because we’ve already made up our minds on the subject, or we anticipate some criticism, or some demand for change. So we cut the speaker off, change the subject to something more to our liking, or raise our defenses before he ever finishes. That hardly expresses the love of Christ. Just as we should be doers of God’s Word and not hearers only, so we should be open to accept new information from other people that differs from our own long-cherished views, and willing to consider making changes that God may want us to make. In other words, we should consider doing it as well as hearing it.

We all have traditional ways of thinking and traditional habits that we dearly cherish. We have long been convinced that there is no way but our way, until we are challenged by someone who is convinced that his way is better. In a marital relationship, money is just such a common area of contention. One mate believes the husband should pay the bills, while the other feels that it is perfectly all right for the wife to assume that responsibility. One mate is convinced that every spare penny should be saved, while the other feels that after paying the bills and giving to God’s work, it is acceptable to spend some on family entertainment. They may argue over those issues for years, when an open mind and a non-defensive posture could bring compromise.

Vacations are another notorious area of differences. One loves the mountains while the other loves the beach. One likes to camp while the other prefers to stay in a hotel room where the beds are softer and the water is warmer. One wants to keep on the go and see everything there is to see, while the other wants to stop and relax and do nothing. All attempts to share their feelings or give reasons for their preferences are met with angry resistance and a column of logical arguments. But that is hardly Christ-like love. Love does not seek its own (1 Corinthians 13:5). Love not only hears others out without interruption, but it is sensitive to their feelings, considerate of their opinions, open to what they say, and willing to consider making changes for their benefit. That says, “I care about you.”

If we disagree with what is being said, it might be better to ask for clarification than merely to express our differences immediately, and then try not to give an answer until we are able to communicate the meaning of the other person’s statement to his satisfaction. When we finally are able to restate his position in a way that is acceptable to him, we may find that our disagreement has been dissolved. Good listening that asks questions and requests clarification also may help us keep our anger level down, just as James suggested. Being quick to hear and slow to speak will help us also to be slow to wrath.

Say something. Some of us husbands are notorious for not responding at all. We meet our wives’ attempts to communicate with total silence. While silent wives seem to be a rarer species, there are some around. We all know that silence may be golden, and there may be times when two people just want to enjoy each other’s company without saying a word. Solomon said there is a time to speak, and to be silent (Ecclesiastes 3:7). But silence as a response to being spoken to can be ambiguous. It could communicate anger, disagreement or defiance on one hand, but understanding, acceptance or consent on the other. It may mean “I don’t think you’re worth listening to,” or it simply may mean “I don’t know what to say.” But inevitably it will be interpreted to mean, “I don’t care what you’re saying.” And that hurts. To say something will at least let people know we are listening and that we care.

Say something like, “I understand what you are saying.” Or “I can appreciate that.” Or “It sounds to me like you …” and then recapitulate what you think the other person has said. That is his clue that you are interested and want to hear more. And that is the loving thing to do. When we truly love one another, we won’t be asking any longer, “Who’s listening?” It will be obvious that we all are listening to one another, that we want to understand each other and get along with one another, and so glorify our Lord.