PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS 4:1-32

A. Chapter 4 begins the practical section of the letter (i.e., "walk," cf. 4:1, 17; 5:2,15). Doctrine must affect lifestyle! Truth is relational! Salvation is not a product, a fire insurance policy, or a ticket to heaven, but an ongoing repentance/faith relationship with Christ which issues in Christlikeness.

B. Verses 1-6 focus on the theme of the entire book-unity (cf. 1:10). Unity of believers is based on the unity of the Triune God. The corporate fellowship of the gospel challenges the exclusivism of the false teachers and the Jews. The spiritual qualities that lead to unity are stated in verses 2-3. Unity is every believer's responsibility. Unity is the prayer of Jesus (cf. John 17:11,21-22; also note v. 23).

C. Unity must be continuously and intentionally pursued because of the diverse giftedness of the people of God. Every believer has been given an effective ministry gift at salvation (I Cor. 12:7,10). The fact that believers are gifted ministers of Jesus, not which particular gift one possesses, is the key to unity in the church. Believers are one body and must function together.

D. The modern western church desperately needs the truth of verses 11-12. Church leaders are gifts to Christ's body (the church), given to help and encourage the entire body to function in ministry. Ministry is the task of all believers. There are no "clergy-laity" categories in the New Testament. If you are a Christian, you are a called, gifted, full-time minister. Not all are called vocationally, but all are called to serve!

The task of church leaders (v. 11) is to train the people of God to do the work of ministry, which is to evangelize the lost and mature the saved (v. 12; Matt. 28:19-20).

E.  Ephesians 4:17-5:20 describes the sins of either paganism (cf. 4:17) or the teachings of the Antinomian Gnostic false teachers. How believers live is crucial! No fruit, no root (cf. Matthew 6; 7:15-23)! Eternal life has observable characteristics! The changed and changing lives of believers are evidence of their salvation (cf. James; I John).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-6
 ¹Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, ²with all humility and gentleness, with patience, showing tolerance for one another in love, ³being diligent to preserve the unity of the Spirit in the bond of peace. ⁴There is one body and one Spirit, just as also you were called in one hope of your calling; ⁵one Lord, one faith, one baptism, ⁶one God and Father of all who is over all and through all and in all.

4:1 "the prisoner of the Lord" Literally "in the Lord." This is one of Paul's prison letters, probably written in Rome in the early 60's. It is different from 3:1, which has "prisoner of Christ Jesus." Paul saw believers as encompassed by Christ. They live and move and have their being in Him (cf. Job 12:10; Dan. 5:23; Acts 17:28).

▣ "walk in a manner worthy" This begins the practical section of the letter. Unity is maintained by purposeful actions of Christlike living (cf. 2:2, 10; 4:1,17; 5:2, 15; Col. 1:10; 2:6). Christianity is an initial decision followed by lifestyle discipleship (i.e., a gate and a road, cf. Matt. 7:13-14). This follows the same concept as the early designation for the church, "the Way" (cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22). The term "worthy" is described beautifully in I John 2:6.

Notice that we are to walk worthy because of our calling, not to receive a calling. This pattern follows 2:8-9, 10. We are to do good works because we are saved by grace through faith. Good works and the worthy walk are only possible because we are saved and indwelt by the Holy Spirit! They flow from‒not into. They are the result, not the means (cf. 2:8-9).

Salvation is a gate followed by a way! It is a free gift followed by a "cost everything" lifestyle.

▣ "the calling with which you have been called" This is an aorist passive indicative. The call always comes from God (cf. John 6:44, 65). The word "call" is etymologically related to the term "church" in 3:21. There is an obvious word play on this term (cf. v. 1 [twice] and 4 [twice]).

Believers are called to holiness (cf. 1:4). This is the theological balance to the doctrine of election; mankind must receive God's initiating call (cf. 1:13). The sovereign God has chosen to receive fallen mankind through Christ's work and their repentant faith response (cf. Mark 1:15; Acts 3:16,19; 20:21). The sovereign call and necessary response are the theological twin pillars of both the OT and NT covenants, but the third pillar is godly living. God wants a people who reflect His character (i.e., Holy ones, cf. I Pet. 1:13-25).

SPECIAL TOPIC: CALLED

4:2

NASB, NRSV"all humility"
NKJV"all lowliness"
TEV"be humble"
NJB"complete selflessness"

This term begins a list of Christian virtues which produces unity. "Humility" is uniquely a Christian virtue which was not included in the Greek moralist's (Stoics) list of virtues. Both Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29) are described by this term. Paul uses it several times (cf. Phil. 2:3; Col. 2:18, 23; 3:12).

▣ "gentleness" This refers to "domesticated strength" like a trained animal. The KJV translates it "meekness." Wild animals have been tamed to serve mankind. God does not want to break believers' spirits (cf. Psalm 139, He made them), but channel their energies for His purposes. This is one of Paul's favorite metaphors for the Christian life (cf. I Cor. 4:21; II Cor. 10:1; Gal. 5:23; 6:1; Col. 3:12; I Tim. 6:11; II Tim. 2:25; Titus 3:2).

▣ "patience" This term is another favorite of Paul (cf. Rom. 2:4; 9:22; II Cor. 6:6; Gal. 5:22; Col. 1:11; 3:12; I Tim. 1:16; II Tim. 3:10; 4:2). Believers are patient with one another because God is patient with them. Both gentleness and patience are fruits of the Spirit (cf. Gal. 5:22-23).

▣ "showing forbearance to one another in love" This is a present middle participle. Forbearance is another word Paul used often, twelve times in his writings. As God has long-suffering patience with unbelievers (cf. Rom. 2:4; 9:22) believers should continue to deal with the faults and weaknesses (cf. I Tim. 1:6) of other believers in the same gracious way. Believers must put others for whom Christ died before themselves (cf. Rom. 14:1-15:13; Gal. 5:22; Phil. 2:3; 4:5; Col. 3:12-13). This self-giving emulates Jesus (cf. I John 3:16).

4:3

NASB"being diligent to preserve"
NKJV"endeavoring to keep"
NRSV"making every effort to maintain"
TEV"do your best to preserve"
NJB"do all you can to preserve"

This is a present active participle with a present active infinitive. The New English Bible translates it as "spare no effort." Unity is the recurrent motif of the entire letter, much like Philippians. Unity is the will of God for His church (cf. John 17:11,21,23), but it must be aggressively, continually, individually pursued!

▣ "the unity" Remember, the goal is unity, not uniformity! This passage emphasizes oneness to refute the Gnostic emphasis on (1) many emanations and (2) intellectual exclusivism. Believers must sense the need for the health of Christ's Body (the church) and take personal responsibility for its maintenance! This is such a needed truth in our day of individual rights and privileges and personal preferences!

▣ "the bond of peace" Believers are personally responsible for the corporate health and vitality of Christ's body (the church cf. Col. 3:14-15 and I Cor. 12:7). This means you! Only active submission to the good of the whole can maintain peace (cf. Eph. 5:21). See note at 2:15.

4:4 "one body" Paul uses this metaphor often in Ephesians (cf. 2:16; 3:6; 4:4; also Col. 1:18). This refers to the universal church because of the cyclical nature of the book. Most uses of the term "church" in the NT refer to local congregations. The universal church is addressed in Matt. 16:18 and Ephesians. The emphasis is on the unity and oneness of all of God's people and churches.

▣ "one Spirit" This refers to the Holy Spirit. Without the Spirit it is impossible to know God, to come to Christ, and to live the Christian life in unity (cf. John 16:8-15). See note at 3:17. The Gnostics asserted several "spirits" or aeons (i.e., angelic levels).

The term "Trinity" is not a biblical word, but the concept surely is. It is expressed in several passages (cf. Matt; 3:16-17; 28:19; John 14:26; Acts 2:33-34,38-39; Rom. 1:4-5;5:15; 8:9-10; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6; II Thess. 2:13; Titus 3:4-6; I Pet. 1:2; Jude 20-21). If Jesus is divine and the Spirit is a person, then the monotheism of Judaism (cf. Deut. 6:4-6 but notice Isa. 63:9-10) must be reinterpreted in light of one divine essence but three eternally co-existent, co-dependent, personal manifestations. There is mystery here but also clear biblical teaching! See Special Topic at 1:3.

▣ "one hope" Paul uses this term often in several different but related senses. Often it is associated with the consummation of the believer's faith. The consummation is certain, but the time element is future and unknown. See Special Topic: Hope at Col. 1:5.

4:5 "one Lord" This title has both an OT background for YHWH (cf. Exod. 3:14, see Special Topic: Names for Deity at Col. 1:3), and a NT usage in connection with Jesus' deity (cf. Rom. 10:9; I Cor. 12:3; Phil. 2:9-11). There is only one way to be right with God-faith in Christ (cf. John 1:9-18, 3:16; 10:7-18; 14:6; 20:31).

▣ "one faith" This refers either to doctrine (cf. Gal. 1:23; 3:23, 25; Phil. 1:27; Jude 3, 20), which fits the larger context of Ephesians and Colossians, or personal trust, which fits this immediate context best (cf. Gal. 2:16; 3:6-9).

▣ "one baptism" Because of the Trinity being mentioned earlier in this context, this probably refers to water baptism, which was the early church's public confession of faith (cf. Matt. 28:19; Rom. 10:9-13). It symbolized death to the old life and the beginning of the new life in Christ (Rom. 6:4; Col. 2:12).

However, it could refer to Spirit baptism (cf. Acts 2:38; I Cor. 12:13). Even though the Spirit is mentioned in v. 4, these two initial events, one inward (Spirit baptism) and one outward (water baptism), are closely linked in the NT.

4:6 "one God and Father of all" It is somewhat shocking to call God Father (cf. Mal. 2:10). In one important sense all humans are related to God. They have been created by Him, in His image and likeness (cf. Gen. 1:26-27). But in this context, the focus is not on creation but recreation, the second birth, redemption through the efforts of the Triune God (cf. 1:3-14). All humans are not right with God by means of creation, but by personal repentance and faith in the finished work of Christ (cf. Mark 1:15; Acts 3:16, 19; 20:21).

SPECIAL TOPIC: MONOTHEISM

▣ "who is over all and through all and in all" The NT stresses the ultimacy of the Father (cf. I Cor. 3:23; 15:28). This context is one example of how the Bible merges the redemptive actions of the three persons of the Godhead. Here, the Father's indwelling (cf. John 14:23) is emphasized. In Matthew 28:20 and Col. 1:27 the Son's indwelling was emphasized. It is the Spirit, however, to whom this task is normally assigned (cf. John 14:17; Rom. 8:9). This context expresses the priority of the Father (cf. 1:3-14; Rom. 11:36). In Col. 1:16 the same terminology is applied to the Son. There is a fluidity and equality that flows among the persons of the Trinity in their actions which bring salvation to mankind.

The term "all" (pas) is repeated several times for emphasis. Grammatically, it could be neuter, referring to all creation, or masculine, referring to the body of Christ (the church) both corporately and individually.

NASB (UPDATED) TEXT: 4:7-16
 ⁷But to each one of us grace was given according to the measure of Christ's gift. ⁸Therefore it says, "When He ascended on high, He led captive a host of captives, And He gave gifts to men." ⁹(Now this expression, "He ascended," what does it mean except that He also had descended into the lower parts of the earth? ¹⁰He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.) ¹¹And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, ¹²for the equipping of the saints for the work of service, to the building up of the body of Christ; ¹³until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. ¹⁴As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; ¹⁵but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ, ¹⁶from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.

4:7 "to each one of us grace was given" Notice the switch from the corporate aspect of the church to the individual aspect. Every believer has a spiritual gift, given at salvation by the Spirit for the common good (cf. I Cor. 12:7, 11). The NT lists of the gifts (cf. I Cor. 12:1-13, 28-29; Rom. 12:3-8; Eph. 4:11) are representative, not exhaustive. This can be seen from the fact that the listing of the gifts and the order in which they are listed varies.

Believers are often counterproductive if they

1. boast over their gifts

2. compare one gift to another

3. define the exact characteristics of each gift

The NT does not dwell on these issues. The reality of a called, gifted family of ministers, a kingdom of priests is the issue (cf. I Pet. 2:5,9; Rev. 1:6). Believers are called to service, not privilege!

▣ "according to the measure of Christ's gift" Jesus is God's gift to fallen humanity. His personality ("gifts of the Spirit," I Cor. 12) and ministry ("the fruit of the Spirit," Gal. 5:22-23) are divided among His people to assure the furtherance of the gospel through their unity and cooperation in the Spirit.

4:8 This is a quote from Psalm 68:18, which originally referred to YHWH. The phrase "gave gifts to men" is found in one Aramaic Targum, the Peshitta (Syriac), and Chaldee translations, while "received gifts from men" is in the Masoretic Text (Hebrew text) and the Septuagint (Greek translation). Paul obviously picked an OT translation that reflected his theological purposes. God in Christ has gifted His people. He gifted them for service, not for a privileged position (cf. Matt. 20:25-28; 23:1-12).

▣ "He led captive a host of captives" The Colossian parallel (cf 2:15) implies that this verse refers to a Roman military triumphal parade, in which the defeated forces were displayed. Here it refers to Christ's victory over the hostile spiritual forces of the universe (possibly related to the Gnostic aeons).

4:9 This verse refers to either (1) the Incarnation (cf. Phil. 2:6-11) or (2) Jesus' descent into Hades (cf. Acts 2:31; Rom. 10:6-7; or possibly I Pet. 3:18-20; 4:6; which is reflected in the early creeds of the Church, "descended into hell").

4:10 "far above all the heavens" This is the parallel contrast to "the lower parts of the earth." Jesus left heaven to become a human. He returned to the highest heaven as the victorious Savior! Note the plural, "heavens" (cf. II Cor. 12:2). The rabbis argued whether there were three or seven heavens. It refers to God's presence or throne room as in Revelation 4-5.

SPECIAL TOPIC: THE HEAVENS

▣ "that He might fill all things" Jesus came to fulfill God's eternal plan for the uniting and redeeming of all mankind as well as physical creation (cf. Rom. 8:19-21). This term "fill" (plēroō, cf. 1:23; 3:19; 4:10; 5:18) was a special term used by the false teachers to describe the angelic levels (aeons). Salvation is not in human knowledge but in repentant faith in Christ's finished work-His incarnation, life, teachings, crucifixion, resurrection, ascension, intercession and promised return.

4:11

NASB"He gave"
NKJV"He Himself gave"
NRSV"the gifts He gave"
TEV"It was he who gave gifts to men,"
NJB"and to some, his gift was"

Christ Himself, or rather the Trinity (cf. 4:4-6; I Cor. 12:4-6), gives spiritual gifts to His/their people. Believers are all gifted ministers. Some are leaders, but all are ministers.

There are several lists of spiritual gifts in Paul's writing (cf. I Cor. 12: 8-10, 28-30; Rom. 12:6-8; Eph. 4:11). These lists are not identical. This implies that these lists are not exhaustive, but representative. For Paul the gifts are aspects of Jesus' ministry given to His body (the church) to continue His ministry. The NT never gives a definitive list of the gifts or a guideline for believers' knowing which gifts they are given. The focus is not on identifying gifts, but on the diverse aspect of ministry. One of the best practical guidelines for knowing one's spiritual gift is found in an IVP booklet called "Affirming the Will of God" by Paul Little. The same guidelines for knowing God's will apply to discovering one's spiritual gift.

▣ "apostles" This is the ongoing usage of the term beyond "The Twelve" (cf. Acts 14:4, 14, Barnabas; Rom. 16:7, Andronicus and Junias; I Cor. 4:6, 9; 12:28-29; 15:7, Apollos; Phil. 2:25, Epaphroditus; I Thess. 2:6, Silvanus and Timothy). Their exact task is uncertain, but it involves proclamation of the gospel and servant leadership of the church. It is even possible that Rom. 16:7 (KJV "Junia") refers to a feminine apostle!

▣ "prophets" The exact function of these gifted believers is also uncertain (cf. Acts 11:28; 21:9-11; 15:32). They are not the same as OT prophets who wrote Scripture. New Testament prophets apply Scripture to new and different situations. They are linked with apostles, evangelists, pastors and teachers because they all proclaim the gospel, but with different emphases. See Special Topic at 2:20.

▣ "evangelists" Surprisingly, in light of Matt. 28:19-20, this gift is mentioned only three times in the NT. Their task in the early church, like the previous two, is uncertain (cf. Acts 21:8; II Tim. 4:5), but again obviously involved proclamation of the gospel and servant leadership. It is possible that these first three gifted leaders had itinerant or regional ministries.

▣ "pastors and teachers" The titles "elders" (presbuteroi), "bishops" (episkopoi), and "pastors" (poimenas) all refer to one function and later office (cf. Acts 20:17, 28; and Titus 1:5-7). The term "elder" had an OT background, while the term "bishop" or "overseer" had a Greek city-state background. The Greek syntax (one conjunction [de] and one article [tous]) links these two titles together as one function, one gifted person who proclaims and explains the gospel to a local situation.

It is interesting that in Rom. 12:7 and 12:28 teachers are listed as a separate gift and pastors are not mentioned at all (unless it is "he who exhorts" in Rom. 12:8). There is so much we moderns do not know about the early church.

4:12

NASB"for the equipping of the saints for the work of service"
NKJV"For the equipping of the saints for the work of ministry"
NRSV"to equip the saints for the work of ministry"
TEV"He did this to prepare all God's people for the work of Christian service"
NJB"so that the saints together make a unity in the work of service"

Leaders are God's gifts given to train the Body of Christ for the work of ministry! The church needs to recapture the power, giftedness and biblical assignment of all the members of the church (clergy - laity, old - young, male - female, cf. Joel 2:28 quoted in Peter's Pentecost sermon in Acts 2). Every Christian is a full-time, God-called, God-gifted minister.

The term "equip" means to cause something to be ready for its assigned purpose. It is used of:

1. broken limbs being healed and made useful again

2. torn fishing nets being mended and thereby able to catch fish

3. ships being fitted with ropes and sails and tacked for sea

4. chicks who had grown large enough to be taken to market

Also, notice the goal is not that only some believers became mature, but all (cf. v. 13). For "saints" see Special Topic at Col. 1:2.

The gifts are given to every believer for the common good (cf. I Cor. 12:7,11). Every believer is a called, gifted, full-time minister of Christ. Not all are "vocational" ministers, but all are servants. The modern church is crippled by (1) a clergy/laity mentality and (2) the concept of salvation as a product instead of a relational process of servanthood!!!

▣ "to the building up of the body of Christ" Paul mixes his building metaphor (cf. 2:20-27) with his body metaphor (cf. 1:23; 4:12; 5:30). Believers are gifted for the common good, not for individual acclaim (I Cor. 12:7). The focus is not on the individual but on the body (cf. v. 4-6). Spiritual gifts are servant towels, not merit badges! Believers are worker bees! See Special Topic: Edify at 2:21.

4:13 "until we all attain" This is an Aorist active subjunctive which denotes an aspect of contingency. It literally means "to arrive at a destination." Note that "all" speaks of our corporate responsibility. Notice the three aspects of maturity mentioned: (1) unity of the faith; (2) knowledge of the Son of God; unto a (3) Christlike maturity. Also, notice the goal is not that some mature, but all!

▣ "the knowledge" This is the compound Greek term (epiginōskō), which implies a full experiential knowledge. This was an obvious rejection of the Gnostic false teachers' emphasis on secret, exclusive knowledge. The believers' knowledge is complete in Christ. This may be a play on the Hebrew concept of "know" as personal relationship (cf. Gen. 4:1; Jer. 1:5; Phil. 3:8,10) versus the Greek concept known as cognitive information. Both are needed for a mature Christianity.

▣ "mature man" This is in contrast to "children" of verse 14. The Greek root (telos) means "complete," "fully equipped," not sinless or perfect (KJV).

4:14 "as a result, we are no longer to be children" This implies that many believers were saved but immature (cf. I Cor. 3:1-3; Heb. 5:11-14). They still did not sense the necessary submission and dedication needed to be servant ministers. Believers must die to self and be alive to God (cf. Rom. 6:1-14; II Cor. 5:14-15; Gal. 2:20; I John 3:16).

NASB"tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming"
NKJV"tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness by which they lie in wait to deceive"
NRSV"tossed to and fro and blown about by every wind of doctrine, by people's trickery, by their craftiness in deceitful scheming"
TEV"carried by the waves and blown about by every shifting wind of the teaching of deceitful men, who lead others to error by the tricks they invent"
NJB"or tossed one way and another and carried along by every wind of doctrine, at the mercy of all the tricks men play and their cleverness in practicing deceit"

This obviously refers to the false teachers, who seem to be a combination of Greek philosophers and Jewish legalists. This phrase refers both to human deception (the false teachers) and angelic deception (craftiness in deceitful scheming). Behind these false teachers lay the activity of the fallen angelic levels (cf. 6:10-12; I Cor. 10:20; Daniel 10). God's people are tricked, manipulated and deceived because they have not matured in Christ. There is a spiritual battle even after conversion. The goal of the Christian is not just heaven when they die but Christlikeness and ministry now (cf. v. 15; Rom. 8:28-30; Gal. 4:19)!

4:15 Believers are not just to speak the truth, but to live and to teach the truth in love (cf. Ezra 7:10). The goal is unity (vv. 2-3)! How different this was from the confusion and rivalry of the false teachers.

4:16 Paul uses the metaphor of the human body to emphasize unity in love, amidst diversity. Disunity opens the door to Satan, his angels, and false teachers (cf. Col. 2:8). See Special Topic: Edify at 2:21.

NASB (UPDATED) TEXT: 4:17-24
 ¹⁷So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, ¹⁸being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; ¹⁹and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. ²⁰But you did not learn Christ in this way, ²¹if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, ²²that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, ²³and that you be renewed in the spirit of your mind, ²⁴and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.

4:17

NASB"This I say, and affirm together with the Lord"
NKJV"This I say, therefore, and testify in the Lord"
NRSV"Now this I affirm and insist on in the Lord"
TEV"In the Lord's name, then, I say this and warn you"
NJB"In particular, I want to urge you in the name of the Lord"

This claim of co-affirmation with the Lord shows Paul's apostolic authority and knowledge of Jesus' teachings.

▣ "that you walk no longer" In verses 17-19 there is a series of characteristics of the heathen lifestyle. These new believers themselves used to live like this (cf. v. 28). Paul lists the characteristics of fallen humanity several times in his writings (cf. Rom. 1:29-31; I Cor. 5:11; 6:9; II Cor. 12:20; Gal. 5:19-21; Eph. 4:19,31; 5:3-4; Col. 3:5-9). See Special Topic at Col. 3:5.

How to produce holiness was the major conflict between Paul and the Jewish legalists. Both Paul and the Judaizers wanted a righteous lifestyle in converts. Paul acknowledged the past pagan sins of these believers, but believed that free grace, an indwelling Spirit, and a growing knowledge of the gospel would produce what legalism could not. The performance of the Old Covenant has been replaced by the new heart and mind of the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32).

NASB, NKJV,
NRSV"in the futility of their mind,"
TEV"whose thoughts are worthless"
NJB"the empty-headed life"

This term means "vain," "empty," "aimless" (cf. Rom. 1:21). Verses 17-19 refer to either (1) the false teachers' speculations or (2) the believers' previous lives in paganism.

4:18 "being darkened in their understanding" This is a perfect passive participle. Their current state of spiritual blindness (as is ours) is a result of (1) supernatural temptation; (2) heretical influence; and (3) personal choice.

▣ "excluded from the life of God" This is another perfect passive participle. This refers to separation from the OT covenant God and His promises (cf. 2:12).

▣ "because of the ignorance that is in them" This refers to self-willed ignorance (cf. Romans 1:18-3:20).

▣ "because of the stubbornness of their hearts" This is the abiding results of the fall (cf. Gen. 3; John 3:17-25). See Special Topic: Heart at Col. 2:2.

4:19

NASB"having become callous"
NKJV"being past feeling"
NRSV"have lost all sensitivity"
TEV"have lost all feeling of shame"
NJB"sense of right and wrong once dulled"

This is another perfect active participle. Fallen humanity had become, and remained, insensitive or hardened beyond feeling, to both natural revelation (cf. Ps. 19:1-6; Rom. 1:18-2:16) and special revelation of the Bible and the Son, the written word (cf. Ps. 19:7-12) and the living Word (cf. John 1:1-14).

NASB"having given themselves over to sensuality"
NKJV"having given themselves over to licentiousness"
NRSV"have abandoned themselves to licentiousness"
TEV"give themselves over to vice"
NJB"have abandoned themselves to sexuality"

This literally means "open shamefulness" (cf. Rom. 1:24, 26, 28). Fallen humanity has abandoned all restraints, social and spiritual. These false teachers even shocked other pagans.

NASB"for the practice of every kind of impurity with greediness"
NKJV"to work all uncleanness with greediness"
NRSV"greedy to practice every kind of impurity"
TEV"and all sorts of indecent things without restraint"
NJB"eagerly pursue a career of indecency of every kind"

This means more and more for me at any cost (cf. Col. 3:5). Fallen humanity has lost the sense of corporate good. Humans live only for themselves, for the moment. This is the curse of the Fall of Genesis 3. It is so clearly manifested in modern western society!

4:20 "but you did not learn Christ in this way" This is a strong contrast between Christ's preachers and the false teachers. Verse 17 implies a contrast between their previous life in paganism and their new life in Christ.

4:21 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. These believers had heard the truth.

▣ "Jesus" This was a rare use of the name "Jesus" by itself, in Paul's writings. It may be related to the false teachings concerning Jesus the man (i.e., His humanity) versus Christ the Spirit (i.e., His deity). In Gnosticism Jesus could not be fully God and fully man because "spirit" (i.e., God) is good, but matter (i.e., humanity) is evil. They would assert His deity but deny His humanity (cf. I John 4:1-6). It is interesting that modern society has reversed this heresy.

4:22 "lay aside" There are three aorist infinitive clauses in vv. 22, 23 and 24. Clothing is used as a metaphor to describe spiritual characteristics (cf. Job 29:14; Ps. 109:29; and Isa. 61:10). This was also an emphasis on the need for repentance and a resulting changed life (cf. Mark 1:15; Acts 3:16,19; 20:21).

NASB"your former manner of life"
NKJV"your former conduct"
NRSV"your former way of life"
TEV"which made you live as you used to"
NJB"give up your old way of life"

The KJV translation has "conversation," which meant "lifestyle" in a.d. 1611 when that translation was written. This clearly shows the need for updating translations! No translation is inspired. Their job is to communicate the gospel to one or more generations. Only the original message given by God is inspired.

▣ "the old self" This refers to mankind's fallen characteristics and propensities in Adam (cf. Rom. 6:6; Col. 3:9). It is the priority of self, independence from God, more and more for me at any cost!

4:23 "you be renewed in the spirit of your mind," This is a present passive infinitive. Believers are to continue to be made new in their thinking by allowing the Spirit to develop the mind of Christ in them (cf. Rom. 12:2; Titus 3:5). This is an aspect of the "new covenant" from Jer. 31:31-34 (cf. Ezek. 36:22-38).

4:24 "put on" This is an aorist middle infinitive. This is the clothing metaphor which emphasizes the continuing decision to be in Christ (cf. Rom. 13:14; Gal. 3:27; Col. 3:8,10,12,14; James 1:21; I Pet. 2:1). This terminology of putting on Christ may have even been connected to the ordinance of baptism in the early church, where new converts put on clean, white clothing after baptism. It denotes a volitional choice!

▣ "new self" This is a metaphor for the new life in Christ. Peter called it "partaking of the divine nature" in II Pet. 1:4. This is in contrast to the old fallen Adamic nature of v. 22.

▣ "in the likeness of God" Believers should have the family characteristics of God (cf. Rom. 8:28-29; Gal. 4:19). The Bible emphasizes our position in Christ and also our need for progressive Christlikeness. Salvation is free, but maturity costs everything! Christianity is both a death and a life, a point and a process, a gift and a reward! This paradox is very difficult for modern people to grasp. They tend to emphasize one aspect or the other. See Special Topic below.

SPECIAL TOPIC: RIGHTEOUSNESS

NASB (UPDATED) TEXT: 4:25-32
 ²⁵Therefore, laying aside falsehood, speak truth each one of you with his neighbor , for we are members of one another. ²⁶be angry, and yet do not sin; do not let the sun go down on your anger, ²⁷and do not give the devil an opportunity. ²⁸He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. ²⁹Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear. ³⁰Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. ³¹Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. ³²Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.

4:25 "lay aside" This is an aorist middle participle used as an imperative. It continues the metaphor of clothing (cf. v. 24). The believer needs to make an initial decision followed by repeated (i.e., daily, even hourly) decisions to live a holy life. See Special Topic: Vices and Virtues in the NT at Col. 3:5.

▣ "falsehood" This refers to either

1. lying

2. "the lie" of unbelief as it was used in I John 2:22

3. the message of the false teachers

▣ "speak truth each one of you with his neighbor," This is a quote from Zechariah 8:16. Notice Paul quotes the OT as encouragement for new covenant believers (cf. v. 26). The OT is not a means of salvation, but it is still the revealed and authoritative revelation of God (cf. Matt. 5:17-19). The OT still functions in sanctification, just not in justification. See Special Topic: Truth at 1:13.

▣ "for we are members of one another" The "body" is one of Paul's metaphors for the church (cf. I Cor. 12:12-30). Believers are gifted for the common good (cf. I Cor. 12:7). Believers live for the family. They cannot live as isolated individuals.

4:26 "Be angry, and yet do not sin" This is a present middle (deponent) imperative. This is a quote from Ps. 4:4. There are some areas of life where anger is appropriate, but it must be handled properly (i.e., Jesus cleansing the temple, cf. John 2:13-17).

 This begins a series of present imperatives with the negative particle which usually means to stop an act already in progress (cf. vv. 26, 27, 28, 29, and 30).

▣ "Do not let the sun go down on your anger" This may have been an allusion to Deut. 24:15. The Jewish day began at sunset (cf. Gen. 1:5). Anger is a powerful emotion which must be dealt with quickly. This may refer metaphorically to time or literally to sleep which allows anger to become a subconscious force.

4:27

NASB"do not give the devil an opportunity"
NKJV"nor give a place to the devil"
NRSV"do not make room for the devil"
TEV"don't give the Devil a chance"
NJB"or else you will give the devil a foothold"

This is a present active imperative with the negative particle which usually implies to stop an act in process. Anger which is not godly is an opening for spiritual attack; even godly anger (cf. John 2:13-17; Matt. 21:12-13) must be dealt with quickly (cf. Eph. 6:10-18).

The term "devil" is a Greek compound (diabolos) which meant "to throw across" (cf. Acts 13:10; Eph. 4:27; 6:11; I Tim. 3:6,7; II Tim. 2:26). It was a metaphorical way of referring to the OT angel, Satan the accuser. Paul referred to Satan in several passages (cf. Acts 26:18; Rom. 10:20; I Cor. 5:5; 7:5; II Cor. 2:11; 11:14: 12:7; I Thess. 2:18; II Thess. 2:9; I Tim. 1:20; 5:15). Satan was apparently an angelic being who rebelled against God (cf. Gen. 3; Job 1-2; Zech. 3). It is biblically difficult to talk about Satan because

1. the Bible never speaks definitively of the origin or purpose of evil

2. the OT texts which are usually seen as possibly related to Satan's rebellion are specifically directed to the condemnation of prideful earthly rulers (King of Babylon, Isaiah 14 and King of Tyre, Ezekiel 28) and not Satan (see Special Topic: Personal Evil at 2:2)

It is obvious from several NT passages that there was conflict in the spiritual realm (Matt. 4:10; 12:26; 16:23; John 13:27; 14:30; 16:11; Acts 5:3; II Cor. 4:4. Eph. 2:2; I John 5:19; Rev. 2:9,13,24; 3:9; 12:9; 20:2,7). Where, when, and how are all mysteries. Believers do have an angelic enemy (cf. 2:2)!

The relationship between God and Satan has developed from one of service to antagonism. Satan was not created evil. His adversarial work in Genesis 3, Job 1-2 and Zechariah 3 were within God's will (cf. A. B. Davidson's An Old Testament Theology, pp. 300-306, for the development of evil in the Bible). It provided a test for human loyalty and trustworthiness. Mankind failed!

4:28 "he who steals must steal no longer" The new life in Christ has the potential and goal to radically and permanently change one's actions and character. This change is an evidence of one's salvation and a witness to the lost.

▣ "he must labor" This is a present active imperative. Judaism held manual labor in high regard; so too, did early Christianity (cf. I Thess. 4:11; II Thess. 3:10-12).

▣ "in order that he may have something to share with him who has need" Labor is not only the will of God for mankind, but a way to share with those in need. Believers are stewards of God-given prosperity (cf. Deut. 8:11-20), not owners. Our giving is a true barometer of our spiritual health (cf. II Corinthians 8-9).

SPECIAL TOPIC: WEALTH

4:29

NASB"Let no unwholesome word proceed from your mouth"
NKJV"Let no corrupt communication proceed out of your mouth"
NRSV"Let no evil talk come out of your mouth"
TEV"Do not use harmful words in talking"
NJB"Guard against foul talk"

This term literally was used of something rotten or of crumbling stone work (cf. Matt. 7:17-18; 12:37; Luke 6:43). It came to be used metaphorically of something "corrupt," "depraved," "vicious," "foul," or "impure." In context it refers to the teachings and lifestyles of the false teachers (cf. Col. 3:8). It does not, in this context, refer to jokes, or coarse jesting (cf. 5:4; Col. 4:6). Jesus taught that speech reveals the heart (cf. Mark 7:15; 18-23). See Special Topic: Human Speech at Col. 3:8.

▣ "but only such a word as is good for edification" One evidence of God-given spiritual gifts is that they edify the whole body (cf. Rom. 14:13-23; I Cor. 14:4,5,12,17,26). Believers must live, give, and minister for the good of the body (the church, cf. I Cor. 12:7), not for themselves (cf. v. 3). Again the corporate aspect of biblical faith is emphasized above individual freedom (cf. Rom. 14:1-15:13). See Special Topic: Edify at 2:21.

▣ "that it may give grace to those who hear" In context this cannot mean "grace," as in salvation, but goodness or favor to other believers, especially those tempted and tested by (1) false teachers (cf. II Pet. 2:1-21) or (2) the pull of one's previous life in paganism (cf. II Pet. 2:22).

4:30 "Do not grieve the Holy Spirit of God" This is a present active imperative with the negative particle which usually means to stop an act in process. This expresses the truth that the Spirit is a person. It also shows that believers' actions cause pain to the Holy Spirit (cf. I Thess. 5:19). This may be an allusion to Isa. 63:10. The Spirit's goal for all believers is Christlikeness (cf. 1:4; 2:10; 4:13; Rom. 8:28-29; Gal. 4:19). See Special Topic: The Personhood of the Spirit at 1:14.

▣ "by whom you were sealed" This is an aorist passive indicative. This sealing is done by the Spirit at salvation (cf. Eph. 1:13-14; Rev. 7:2-4). Sealing was a cultural sign of ownership, security, and genuineness. Believers belong to Christ! See Special Topic: Seal at 1:13.

▣ "for the day of redemption" This refers to the Second Coming, Resurrection Day, or Judgment Day, depending on one's relationship to Christ. See Special Topic: Ransom/Redeem at Col. 1:14. For a good discussion of this verse see Gordon Fee, To What End Exegesis? pp. 262-275.

4:31 "all bitterness" This refers to a settled state of animosity with no chance of reconciliation.

▣ "wrath" This (thumos) refers to a fast burning anger or rage (cf. II Cor. 12:20; Gal. 5:20; Col. 3:8).

▣ "anger" This (orgē) refers to a slow burning or settled resentment (cf. II Cor. 12:20; Gal. 5:20; Col. 3:8).

▣ "clamor" This refers to an outcry (cf. Matt. 25:6; Acts 23:9). In this context it might refer to loud threats or charges of wrong doing by the false teachers or their followers.

▣ "slander. . .with all malice" This may also reflect the techniques of the false teachers. This list shows the problems caused by (1) the false teachers or (2) the characteristics that cause disunity. These same sins are also listed in Col. 3:8.

▣ "put away" This is an aorist passive imperative. Believers must allow the Spirit to remove these characteristics of the old, fallen, Adamic nature once and for all. As salvation involves a decisive personal choice, so does the Christian life.

4:32 "Be kind to one another, tender-hearted, forgiving each other" This is contrasted with v. 31. It is a present middle (deponent) imperative. These are the positive continuing commands (cf. Col. 3:12-13) that

1. please the Spirit

2. build the fellowship of the saints

3. attract lost people

▣ "just as God in Christ also has forgiven you" This is the underlying motive for believers' actions, the actions of Christ toward them (cf. Matt. 6:12, 14-15; 18:21-35; Phil. 2:1-11; I John 3:16).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the characteristics of "worthy lives." How does your life compare?

2. Why is unity so important?

3. What is Paul stressing in verses 4-6?

4. Does every Christian have a spiritual gift? When do they receive it? Who gives it? For what purpose?

5. What is the goal of the church?

6. List the plight of the heathen (vv. 17-19).

7. List three things that the Christian should do (vv. 22-24).

8. List the four vices of Christians listed in vv. 25-31.

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO 6:1-9

A. This literary unit begins in 5:22 as Paul uses the Christian home as one example of how the Spirit-filled life (cf. 5:18) impacts daily life.

B. Paul's domestic example addresses three pairs:

1. wives and husbands

2. children and parents

3. house slaves and masters

C. Paul first addresses those who had no cultural rights or power (wives, children, slaves), but he also addresses those in power (husbands, parents, slave owners).

D. This domestic example deals exclusively with a Christian home. The power of mutual respect and love sets the pattern. This context does not address the issue of only one party of the three pairs being Christian. Believers' actions toward others is determined by their relationship to Christ and not by the worth or performance of the other party.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT 6:1-3
 ¹Children, obey your parents in the Lord, for this is right. ²honor your father and mother (which is the first commandment with a promise), ³so that it may be well with you, and that you may live long on the earth.

6:1 "children" It is uncertain what age is referred to here. In Jewish life a boy became a man, responsible to the Law and marriageable, at the age of 13 (i.e., bar mitzvah); a girl became a woman at the age of 12 (i.e., bath mitzvah). In Roman culture a boy became a man at age 14, in Greek culture, at age 18.

▣ "obey" This is a present active imperative which is a compound Greek term from "to hear" and "under." The Colossians parallel adds "in all things." This obedience must be for a set period of time (childhood). Even this command must be balanced with Matt. 10:34-39. Ultimate authority is not parental, but divine.

▣ "in the Lord" This phrase is omitted in the ancient Greek uncial manuscripts B, D⁴, F and G, but it is present in P⁴⁶, א , A, and D¹ as well as the Vulgate, Peshitta, Coptic and Armenian translations. Its inclusion makes definite that the context is the Christian home. This context implies both a Christian child and Christian parents.

▣ "for this is right" The Bible clearly expresses the God-given relationship between parents and children (cf. Col. 3:20; Pro. 6:20; 23:27). Strong families make strong societies.

6:2 "honor" This is a present active imperative. It is a quote from the Ten Commandments (cf. Exod. 20:12; Deut. 5:16). "Honor" was a commercial term which meant "to give due weight to." It reflected the OT concept of that which is "heavy" is valuable. Parents are to be respected and valued by Christian children. There are no perfect parents (as there are no perfect children).

▣ "father and mother" This shows that both parents deserve honor and respect.

▣ "(which is the first commandment with a promise)" This quote in v. 3 is used in Deuteronomy in several different contexts (cf. 4:40; 5:16,33; 30:17-18). It is not an individual promise of longevity but a cultural promise of societal stability. Notice that Paul, by quoting the Ten Commandments, shows that the Law (Genesis-Deuteronomy) was still in effect as far as revelatory guidance for the Christian (cf. 4:25,26; Rom. 10:4; 13:9-10; Gal. 2:15-21) but not for salvation (cf. Galatians 3).

6:3 "on earth" Paul adapted the OT quote from "In the land that the Lord your God has given you" (cf. Exod. 20:12; Deut. 5:16) and turned it into a general principle. The NT authors often took OT promises to Israel and adapted them into universal truths.

NASB (UPDATED) TEXT: 6:4
 ⁴Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

6:4

NASB, NKJV,
NRSV"fathers"
TEV, NJB"parents"

The Greek text has "fathers." The modern English dynamic equivalent translations (TEV and NJB) have widened the meaning because of v. 2, where both father and mother are mentioned. However, in the larger context of 5:21-6:9, Paul addresses first the three groups who had no social rights-wives, children, slaves-and then addresses the ones who had all the rights-husbands, fathers, and masters. There is a spiritual responsibility for every member of a Christian home.

▣ "do not provoke" This is a present active imperative with the negative particle which usually means to stop an act already in process (cf. Col. 3:21). Like 5:25, this was the needed balance, in the Greco-Roman world, and ours. Fathers are not ultimate authorities, but Christian stewards of their families.

Christian fathers must understand their stewardship role in the lives of their children. Fathers are not to teach personal preferences, but spiritual truths. The goal is not parental authority, but passing on God's authority to children. There is always a generation gap, but never a divine authority gap. Children do not have to reflect parental habits, choices, or lifestyle to be pleasing to God. We must be careful of the desire to mold our children into our current cultural understanding or to reflect our personal preferences.

As a local pastor near a large state school, I noticed that many of the wildest young people came from conservative Christian homes which allowed them no personal choices or freedoms. Freedom is a heady experience and must be introduced in responsible stages. Christian children must develop lives based on personal conviction and faith, not second-hand parental guidelines.

▣ "bring them up" This is a present active imperative which comes from the same word root, "to feed to maturity," as in 5:29. As it is the husband's responsibility to continue to help his wife grow to spiritual maturity and giftedness, he is also to help his children reach their full spiritual maturity and giftedness (cf. 4:7).

NASB, NRSV"in the discipline and instruction of the Lord"
NKJV"in the training and admonition of the Lord"
TEV"Christian discipline and instruction"
NJB"correct them and guide them as the Lord does"

The first term is from the Greek root for "child" and refers to the parental training of children (cf. Heb. 12:5,7,8,11) and for the Lord's training of believers (cf. II Tim. 3:16).

The second term is the general term for warning, correction, or admonition (cf. I Cor. 10:11; Titus 3:10). The training of children in the faith was a major emphasis of Judaism (cf. Deut. 4:9; 6:7-9, 20-25; 11:18-21; 32:46). Parental training recognizes the necessity of passing on the personal faith and the Scriptural truths of God, not the personal preferences, or cultural opinions of parents, to the next generation.

NASB (UPDATED) TEXT: 6:5-8
 ⁵Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; ⁶not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. ⁷With good will render service, as to the Lord, and not to men, ⁸knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.

6:5 "slaves" This is Paul's third domestic example to show how being filled with the Spirit makes a difference in daily life (cf. Col. 3:22). "Slaves" (douloi) refers to household servants.

▣ "be obedient" This is a Present active imperative. There is a great parallel passage in I Pet. 2:18-21. There is an obvious parallel between wives, children and servants, except that wives were not commanded to obey as children (for a period) and slaves are.

SPECIAL TOPIC: PAUL'S ADMONITIONS TO SLAVES

▣ "who are your masters according to the flesh" Here the Greek term flesh (sarx) is used in the sense of the physical, not of evil. This general truth relates to both the Christian masters and pagan masters (i.e., to both kind and unkind bosses). Notice the phrase "in the Lord" is not found here as in the two previous domestic examples (cf. 5:21 and 6:1).

Modern western culture does not have slaves, yet this spiritual truth surely applies to Christian employers and Christian employees.

▣ "with fear and trembling" This is a metaphor of respect (cf. I Cor. 2:3; II Cor. 7:15; Phil. 2:12).

▣ "in sincerity of heart" This is a metaphor from the term "singleness." It is used in two ways in the NT (1) sincerity (cf. II Col. 1:12; 11:3; Col. 3:22) or (2) liberality (cf. Rom. 12:8; II Cor. 8:2; 9:11,13). In this context it is obviously #1. A believer's motivation is always the key to proper action, not observation (cf. vv. 6-7). Believers live out their lives in every area as unto the Lord (cf. Col. 3:22-25 and Rom. 14:7-9)! They are motivated not by the worth or merit of another, but by who they are in Christ.

Christian husbands love their wives not because the wives are perfect or deserve it but because they are Christians. This is true of all human interpersonal relationships. Believers love God by loving others made in His image, for whom He died (cf. I John 2:9,11; 4:20). See Special Topic: Heart at Col. 2:2.

▣ "as to Christ" Believers act toward others because of their relationship to Christ, not because of what the others deserve (cf. 5:22; Rom. 14:7-9). This is true of husbands and wives, parents and children, masters and slaves. Believers make people priority because of God's image and love for them, not because of their personal merit.

6:8 "knowing that whatever good thing" This context is not a worship setting but believers' daily relationships with others, fellow Christians and nonbelievers. God is concerned with all our actions. There is no secular; all is sacred!

Verse 8a is a third class conditional sentence meaning potential future action. Believers are expected to do good works (cf. Eph. 1:4; 2:10; 4:17-5:14). Believers are not right with God by good works but they are saved unto good works.

▣ "will receive back from the Lord" God is watching believers' lives and they will give an account (cf. II Cor. 5:10). The Bible does speak of rewards (cf. Matt. 5:12,46; 6:1-2; 10:41-42; Luke 6:23, 35; I Cor. 3:8, 14; 9:17-18; II John 8; Rev. 11:18; 14:13; 22:12) and crowns (cf. I Cor. 9:25; II Tim. 4:8; James 1:23; I Pet. 5:4; Rev. 2:10). Paul was stating a general principle similar to Gal. 6:7-9.

NASB (UPDATED) TEXT: 6:9
 ⁹And masters, do the same things to them, and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him.

6:9 "masters" This is still the same literary context as 5:22-6:9, which is Paul's domestic example of the "Spirit-filled" life in action. In this verse the masters referred to are obviously believers, while in v. 5 they might be either believers or nonbelievers.

▣ "do the same things to them" This is a present active imperative. Here again is the needed balance to slave owners, as 5:29 is to husbands and 6:4 is to parents. Each must act out of godly (Spirit-filled) principles, not social privilege. Jesus' golden rule (Matt. 7:12) applies here.

▣ "give up threatening" This is a present active participle used as an imperative. The word literally means "to loosen up."

▣ "there is no partiality with Him" The term "partiality" is a compound from "face" and "to lift." It denotes an OT judge acting fairly without lifting the face of the accused to see if he recognized him/her. God is no respecter of persons (cf. Deut. 10:17; Acts 10:34; Rom. 2:11; Gal. 2:6; Col. 3:25; I Pet. 1:17). All earthly distinctions fade away in Christ (cf. Rom. 3:22; Gal. 3:26,28; Col. 3:11). See Special Topic: Racism at Col. 3:11.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why was this passage so startling for Paul's day?

2. Does it stress rights or duties?

3. What is this passage saying about women? Should this passage be used as a guideline for our day?

4. How is v. 21 related to 5:22-6:9?

5. Should children always obey parents? Define "children."

6. Can the slave/master relationship be analogous to employee/employer?

7. How are wives and children related to slaves?

CONTEXTUAL INSIGHT TO 6:10-24

A. The Christian life is a spiritual struggle. Problems, suffering, and persecution are not abnormal, but normal, for Christians in a fallen world (cf. Rom. 5:3-4; 8:17-18; I Pet. 1;6-9; 2:11; 4:12-17; 5:10).

B. The spiritual battle may be related contextually to the present passive imperative, "be filled with the Spirit," of 5:18 and the present passive (or middle, see note at 5:22) imperative "be made strong in the Lord," 6:10. As the filling is related to daily Christlikeness (Col. 3:16) so too, is the spiritual battle. People are priority with God. The battleground is interpersonal relationships on a daily basis. Only people are eternal. Although these passives speak of God's power, the Christian must allow the Spirit to work in their lives. Covenant involves two parties, two choices.

C. We must be careful of two extremes: (1) Satan causes everything and (2) there is no personal evil. I assume because of OT monotheism that Satan is a created being and a controlled being (cf. I Kgs. 22:19-23; Job 1-2; Zech. 3:1-5; and possibly by analogy Isa. 14:12-14; or even Ezek. 28:12-16). He is neither omnipresent, nor omniscient. Satan has been mentioned earlier in the letter in 2:2 and 4:14,27! He is only one of three enemies that Christians face daily-the world, Satan (and his), and the flesh (cf. 2:2-3; James 4).

D. God provides our spiritual armor and weapons, but believers must (1) recognize the daily spiritual battle and (2) avail themselves, by faith, of God's resources and then (3) stand (cf. vv. 11,13,14). Spiritual maturity is not automatic, nor is it based on longevity, IQ (i.e., intelligence), or giftedness..

E. Verses 21-22 are almost identical to Col. 4:7-8. This is additional evidence of the close relationship between these two books. However, it is interesting that the entire discussion of spiritual warfare is omitted in Colossians. Each book has its own uniqueness.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:10-17
 ¹⁰Finally, be strong in the Lord and in the strength of His might. ¹¹Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. ¹²For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. ¹³Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. ¹⁴Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, ¹⁵and having shod your feet with the preparation of the gospel of peace; ¹⁶in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. ¹⁷And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

6:10 "finally" Literally this is "for the rest." This is a characteristic Pauline phrase implying he is about to close his letter (cf. II Cor. 13:11; Phil. 3:1; 4:8; I Thess. 4:1; II Thess. 3:1). It usually marks a transition to a new point.

▣ "be strong in the Lord" This is either a present passive imperative, "be made strong," or a present middle imperative, "be strong." The grammatical form is the same, only the function is different. The theology is clear: believers must continue to allow the Spirit to strengthen them for the ongoing spiritual struggle (cf. 3:20; I Cor. 16:13).

This paradox between the passive voice (God's power flowing through believers) and the middle voice (believers actively involved in living for Christ) is the dialectical tension found throughout the Bible. Basically it is the tension of a covenant relationship (cf. Phil. 2:12-13). God always takes the initiative, always sets the agenda, but He has also chosen that humans must respond (initially and continually). Sometimes the Bible emphasizes mankind's response (Ezek. 18:31, "Make yourselves a new heart and a new spirit") and sometimes God's provision (cf. Ezek. 36:26-27, "I will give you a new heart and put a new spirit within you."). Both are true!

Four Greek terms (dunamis = power; energeia = energy; kratos = strength and ischus = might) are used in 1:10 to describe God's power in Christ. Here, three of these same words are used.

SPECIAL TOPIC: BE MADE STRONG

▣ "in the strength of His might" YHWH was often described in the OT as a warrior wearing armor (cf. Isa. 42:13; 49:24-25; 52:10 and especially 59:16-17). It is His armor, not ours. Our victory is in Him (cf. Phil. 2:13), but we must cooperate (cf. Phil. 4:12).

6:11 "put on the full armor of God" This is an aorist middle imperative which conveys a sense of urgency (cf. 6:13). This is a decisive act of the believer's will. God has provided our needed spiritual equipment, but we must recognize the need and avail ourselves of God's provision and apply it to our daily lives (cf. I Thess. 5:8). Justification (Romans 4; 6) does not provide a deliverance from spiritual struggle and temptation (cf. Romans 7). The presence of the "new man" does not imply the total removal of the "old man." Often the battle is intensified. If Satan cannot keep us from being saved, he will attempt to keep us spiritually defeated and silenced!

▣ "that you may be able to stand firm" This is a present passive infinitive followed by an aorist active infinitive, which refers to the daily struggle, not one decisive "battle" or temptation (this is similar to Jesus' temptation in Luke 4:13, where Satan departs until a more opportune time). The term "stand" is a military term for holding one's position. It is repeated in vv. 13 and 14. It is the key purpose of the believer's armor.

SPECIAL TOPIC: STAND (HISTĒMI)

NASB"against the schemes of the devil"
NKJV, NRSV"against the wiles of the devil"
TEV"against the devil's evil tricks"
NJB"the devil's tactics"

Christians are attacked by an angelic tempter, Satan (cf. 2:2; 4:14,27; II Cor. 2:11; I Pet. 5:8-9). Satan uses many schemes (methodia).

1. disunity

2. personal sin

3. false teachers

4. discouragement

5. apathy

6. suffering

These are just some things that the recipients of this letter faced. However, believers cannot attribute all sin and problems to angelic temptation or attack. Fallen mankind, even redeemed fallen mankind, faces (1) a continuing sin nature; (2) a fallen world system; and (3) an angelic and demonic attack (cf. Eph. 2:2-3; James. 4:1,4,7). The battle starts in the mind but moves quickly to sinful acts. For the Special Topic: Personal Evil see 2:2.

Notice the numbers of times "against" appears in this context (once in v.11 and four times in v. 12). The panoply of evil is thwarted by the panoply of God's armor!

6:12

NASB, NRSV"our struggle is not"
NKJV"we do not wrestle"
TEV"we are not fighting against"
NJB"we have to struggle"

This is a present tense verb which implies an ongoing struggle, not a one-time temptation. This was either a military or athletic metaphor. It literally refers to hand-to-hand combat. The Christian life is tough! The Christian life is a supernatural gift lived out by repentance and faith, as is salvation.

▣ "against flesh and blood" The word order is literally "blood and flesh." Notice the abnormal sequence of these terms. It is found only here and in Heb. 2:14. The reason is uncertain, but it may be related to the Gnostic false teachers' depreciation of the physical (Jesus' humanity). Believers must remember the spiritual problem is sin, evil, and Satan, not competition from other human beings!

▣ "against the rulers; against the powers" These terms can be used of human authorities as in Rom. 13:1-7, but here the context demands angelic levels (aeons) of authority (cf. Rom. 8:38-39; I Cor. 2:8; Col. 1:16; 2:10,15; Eph. 1:21; 3:10; I Pet. 3:22). This was part of the Gnostic false teachers' worldview. These angelic levels (aeons) may be

1. evil, that is, fallen angels under Satan's control, the demonic

2. the angelic authorities called the stoichea who are not necessarily evil (cf. Gal. 4:3,9; Col. 2:8)

For a good discussion of the subject see Hendrik Berkhof, Christ and the Powers (Herald Press).

For "rulers" see Special Topic: Archē at Col. 1:16.

SPECIAL TOPIC: ANGELS IN PAUL'S WRITINGS

SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRIT)

NASB"against the world-forces of this darkness"
NKJV"against the rulers of the darkness of this age"
NRSV"against the cosmic powers of this present darkness"
TEV"against the cosmic powers of this dark age"
NJB"the spiritual army of evil in the heavens"

This is the Greek term kosmocrator in its plural form. This term is used in the Greek Classics and the writings of the Jewish rabbis to describe someone bent on world control. This seems to speak of Satan (cf. John 12:31; 14:30; II Cor. 4:4; Eph. 2:2) and the demonic (cf. I Cor. 2:6,8 15:24; Eph. 3:10; 6:12; Col. 2:15).

▣ "against the spirit-forces of wickedness" This phrase was used in Paul's day by astrologers who believed there were angels or gods behind the heavenly bodies (cf. Rom. 8:39) that affected human life (zodiac). This all began with Babylonian astrology. It is still alive and well (horoscopes).

NASB, NKJV,
NRSV"in the heavenly places"
TEV"in the heavenly world"
NJB"in the heavens"

This locative (of sphere) neuter plural adjective "in the heavenly places" is used only in Ephesians (cf. 1:20; 2:6; 3:10; 6:12). From the context of all of its usages (esp. 3:10 and 6:12), it must mean the spiritual realm in which believers live here and now, not heaven by and by.

6:13 "you must take up the full armor of God" This is an aorist active imperative which showed the need for decisive action (cf. v.11). It is another military term. It is possibly an allusion to YHWH as warrior from Isa. 59:17. The armor is mentioned in the order in which it would have been put on by a soldier (remember Paul wrote this from prison).

Notice the full armor is God's armor! He provides, but believers must recognize the battle and implement God's sufficient provision.

▣ "you may be able to resist" This is an aorist passive (deponent) subjunctive with an aorist active infinitive. There is a spiritual battle before and after conversion. Some believers do not know there is an ongoing, spiritual battle; they do not take up God's armor and they do not resist. The terminology is similar to James 4:7 and I Pet. 5:9. Christians can lose or damage their peace, assurance, and gifted ministry through (1)ignorance; (2) neglect; and/or (3) sin (cf. I Cor. 9:27; 15:2; Gal. 2:2; 3:4; Phil. 2:16; I Tim. 1:19). This does not refer to heaven or hell, but effective kingdom service!

▣ "in the evil day" This is an OT idiom which could refer to (1) a day of temptation; (2) the whole evil age in which we live; or (3) a day of adversity (cf. Ps. 49:5ff).

▣ "having done everything" This term had the connotation of one having done everything that was required. Paul uses this term more than eighteen times in his letters. In the spiritual realm (1) preparation; (2) consistency; and (3) knowledge are crucial!

▣ "stand firm" This is an aorist active infinitive meaning "to stand fast." The same term is used in vv. 11 (present passive infinitive) and 14 (aorist active imperative). Believers are commanded and encouraged to resist, overcome, and stand against the schemes of the devil (cf. 4:14). This is done by means of

1. the believers' knowledge of the gospel (the helmet of salvation and the sword of the Spirit, v. 17)

2. the believer's position in Christ

3. the believers' yieldedness to the indwelling Spirit

4. the believers' implementation of the armor provided by God

5. the believer's decisive choices and actions

6. prayer (cf. v. 18)

See Special Topic: Stand at 6:11.

6:14 Three of the following four participles are taken from passages in Isaiah. They are all grammatically related to this aorist active imperative, "stand" in v. 13 (this structure is like 5:18, imperative followed by five participles, 5:19-21).

 1. "having girded" aorist middle participle (v. 14). This is a quote from Isa.11:5 where it was used of the Messiah.

 2. "having put on" aorist middle participle (v. 14). This is a quote from Isa. 59:17, where it is used of God as a warrior on behalf of sinful Israel (cf. 59:12).

 3. "having shod" aorist middle participle (v. 15). This is a quote from Isa. 52:7, where the Lord comes to His people as a King bringing good news (cf. 61:1).

 4. "taking up" aorist active participle (v. 16, cf. v. 13). This is implied in Isa. 59:17. God's provisions must be implemented in daily life.

▣ "truth" There is not an article in Greek, so it may be translated in the OT sense of "truthfulness" or "trustworthiness." See Special Topic at 1:13.

▣ "the breastplate" This is one of the pieces of armor listed in Isa. 59:17, as is the helmet of v. 17.

▣ "of righteousness" This refers to Christ's righteousness (cf. II Cor. 5:21). However, like the dialectical tension related to strengthening in v. 10, it is both Christ's imputed righteousness (positional justification and sanctification) and His followers' progressive Christlikeness (progressive sanctification) that brings victory in the daily spiritual struggle. See Special Topic at 4:24.

6:15 "having shod your feet with the preparation of the gospel of peace" This either refers to (1) readiness (cf. Isa. 52:7) or (2) a sure foundation (cf. NEB translation). Believers must be prepared for the spiritual struggle that will surely come.

6:16 "in addition" The KJV translates this as "above all," but it means in addition to the above mentioned military battle armor.

▣ "the shield" This term is related to the Greek word for "door." It refers to the large 4' x 2' full-body shield. It was made of wood with leather coverings surrounded by metal. It was soaked in water before battle so as to extinguish the fire-tipped arrows. It was a symbol of full protection.

▣ "flaming missiles" This refers to arrows dipped in pitch and lighted. These were metaphorical of spiritual attacks.

▣ "the evil one" There is an ambiguity as to whether it refers to evil in general (neuter) or Satan in particular (masculine). This same ambiguity can be seen in Matt. 5:37; 6:13; 13:38; John 17:15; II Thess. 3:3; I John 2:13-14. The form of the word in Greek is the same (therefore, the gender can only be ascertained from context). In Matt. 13:19; I John 5:18-19 it obviously refers to Satan (see Special Topic at Eph. 2:2).

6:17 "take the helmet of salvation" This is an aorist middle (deponent) imperative. It is symbolic of believers' knowledge of the gospel and their hope in Christ (cf. I Thess. 5:8).

▣ "the sword of the Spirit, which is the word of God" Paul specifically defines the believers' offensive weapons (i.e., Bible knowledge and prayer, v. 18). This was an allusion to an OT metaphor for God speaking to His people (cf. Isa. 49:2; Hosea 6:5). God's revelation (both the living Word, Jesus Christ, and the written word, the Bible) is described in these same terms in Heb. 4:12. Although a different Greek term for "word" (rhēma versus logos) is used in Hebrews, the term for "sword" is the same (the small tongue-shaped Roman weapon).

 It is dangerous to draw too sharp a distinction between parallel terms in Koine Greek (it was the language of commerce and the distinctions of Classical Greek were fading) like "rhēma" and "logos." This may refer to the use of the Scriptures during temptation, like Jesus did in Matt. 4:1ff. Believers' knowledge of the gospel will protect them in their daily spiritual struggles. This is why Scripture memorization and personal Bible study are so valuable (cf. Ps. 19:7-11; 119:105; Pro. 6:23). This is the only offensive weapon listed among the armor (although I think prayer in v. 18 is another). It is for protection. As in vv. 18-20 it can be used for Kingdom advance!

NASB (UPDATED) TEXT: 6:18-20
 ¹⁸With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, ¹⁹and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, ²⁰for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.

6:18 "with all prayer and petition, pray at all times" Notice the number of times the inclusive term "all" is used in v. 18. Prayer is another powerful weapon in the spiritual battle which is the Christian's daily life in this fallen age. Paul requested prayer for himself in v. 19 (cf. Col. 4:3-4; I Thess. 5:17). He did not ask for personal issues but for clarity and boldness in gospel proclamation (cf. Col. 4:3-4). It is interesting to note that Paul does not discuss the spiritual battle in Colossians but he does emphasize the need for prayer (cf. Col. 4:2).

▣ "in the Spirit" The term "spirit" has no article (ananthrous). This can be understood in different ways. It may refer to

1. the Spirit praying for believers ( cf. Rom. 8:26-27)

2. Christians praying in spiritual power (cf. Jude v. 20)

3. parallel to John 4:23 "in spirit and truth"

4. "spirit" as distinct from "mind" (cf. I Cor. 14:14-15)

Effective, fervent prayer is impossible without the Spirit's involvement!

Notice the aspects of spirit-led prayer:

1. at all times

2. in the Spirit

3. be alert with perseverance

4. pray for all the saints

▣ "for all the saints" See Special Topic: Saints at Col. 1:2.

6:19 "pray on my behalf" Paul asked for prayer, not for himself personally, but for the power to present the gospel clearly as he spoke during his trials before the Roman authorities (cf. Col. 4:3; I Thess. 5:25; II Thess. 3:1):

1. "that utterance may be given me" (v. 19)

2. "to make known with boldness the mystery of the Gospel" (v. 19 "freedom of speech," cf. 3:12; Heb. 4:16; 10:19,35).

3. "I may speak boldly, as I ought to speak" (v. 20; Col. 4:4).

SPECIAL TOPIC: EFFECTIVE PRAYER

▣ "with boldness" See Special Topic: Boldness (Parrhēsia) at Col. 2:15.

▣ "mystery of the gospel" Paul uses this term in several different ways describing God's redemptive plan. Here it refers to the believing Jews and Gentiles being one body in Christ. This concept is clearly spelled out in 2:11-3:13. The term appears in 1:9; 3:3,4,9; 5:32. See Special Topic at 3:3.

6:20 "I am an ambassador in chains" Paul understood his apostleship to the Gentiles as both a stewardship (I Cor. 4:1; 9:17; Titus 1:7) and an ambassadorship (cf. II Cor. 5:20). He was in prison to preach the gospel to the Roman authorities in Rome, as he had to the authorities in Judea (cf. Acts 9:15).

NASB (UPDATED) TEXT: 6:21-22
 ²¹But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you. ²²I have sent him to you for this very purpose, so that you may know about us, and that he may comfort your hearts.

6:21 "Tychicus, the beloved brother and faithful minister in the Lord" He is mentioned in Acts 20:4; Col. 4:7; Titus 3:12; II Tim. 4:12. He was the bearer of the letter. Also, he probably carried the letters of Colossians and Philemon to Asia Minor and was accompanied by Onesimus. He also possibly may have carried the letter of Ephesians to all the churches of Asia Minor. He also may have functioned as Paul's scribe, like Tertius of Rom. 16:22.

6:21-22 These verses are the same in Greek as Col. 4:7-8, except Colossians adds "fellow bond servant," which shows that Paul probably wrote the two books close to the same time.

6:22 Paul wanted the churches to know of his circumstances so that they could pray for him and not worry about him. He felt he was in God's plan for his life and ministry (cf. Acts 9:15).

▣ "hearts" See Special Topic at Col. 2:2.

▣ One wonders if Paul himself did not pen this verse as well as 6:23-24.

NASB (UPDATED) TEXT: 6:23-24
 ²³Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. ²⁴Grace be with all those who love our Lord Jesus Christ with incorruptible love.

6:23-24 These same themes opened the letter! Paul usually penned the closing thoughts himself to authenticate his letters.

6:24

NASB"with a love incorruptible"
NKJV"in sincerity"
NRSV"an undying love"
TEV"with undying love"
NJB"eternal life"

This term usually means "incorruptible" (cf. I Cor. 9:25; 15:52; I Tim. 1:17). It had the connotation of something unchanging and eternal. This was an encouragement in light of the confusion and conflict caused by the false teachers and the personal spiritual battle.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is there a personal force of evil in our world?

2. What is our responsibility in spiritual struggle?

3. Why does Paul use warfare as a description of the Christian life?

4. What does Paul ask for himself?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure,  Textual Criticism, and Glossary.

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Verses 1-2 form a general introduction to the whole letter. The introduction is typically Pauline except for the fact that there is no emphasis on his apostleship. This church and Paul had a wonderful relationship. He did not need to invoke his apostolic authority. This church apparently sent Paul financial help from time to time (cf. 1:5,7; 4:15). The only other Pauline church from which we know he accepted help was Thessalonica (cf. II Cor. 11:9).

B. Greek letters of the first century typically opened with a prayer of thanksgiving. Verses 3-8 are Paul's prayer of thanksgiving for the Philippian church. They incorporate the main truths of Christianity and set the agenda for the letter.

C. This book has an unusual number of compounds with syn (Greek "sun") which meant "joint participation with":

1. 1:7; 4:14  syn + fellowship (koinōnia, same root, 1:5; 2:1; 3:10; 4:14,16)

 2. 1:27 syn + strive (athleō in 4:3 a proper name)

 3. 2:2 syn + soul (psuchē, same sense in 1:27)

 4. 2:17-18 syn + rejoice (chairō)

5. 2:25; 4:3 syn + worker (ergon, cf Rom. 16:3,9,21; II Cor. 1:24)

 6. 2:25 syn + soldier (stratiōtē, cf. Philemon 2)

 7. 3:10 syn + form (morphē)

 8. 3:17 syn + initiator (animeomai, same root in I Cor. 4:16)

D. Verses 9-11 are Paul's prayer for the spiritual growth and maturity of the church. These verses focus on the Philippians' Christlike lifestyle, while verses 3-8 focus on their position in Christ thus combining the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification).

E. There are several hints that Paul expected to be released from prison in vv. 17-26:

1. the term "deliverance" in v. 19

2. the first class conditional sentence of v. 22

3. Paul's statement in v. 25

4. the ambiguous phrasing of v. 26

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:1-2
 ¹Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons: ²Grace to you and peace from God our Father and the Lord Jesus Christ.

1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.

1. a nickname describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.

2. Paul's personal spiritual evaluation, passages like I Cor. 15:9; Eph. 3:8; I Tim. 1:15, where he calls himself "the least of the saints" (probably because he persecuted the Church, Acts 9:1-2). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. II Cor. 11:5; 12:11; 15:10).

3. parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.

▣ "Timothy" His name means "honored by God" or "honorer of God." He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Acts 16:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark. He had a Jewish mother (cf. Acts 16:1; II Tim. 1:5) and a Greek father (Acts 16:1). Paul circumcised him in order to help with his work among Jews (cf. Acts 16:3). He became Paul's faithful apostolic representative and troubleshooter (cf. Acts 16:1-17:14; 18:5-19:22; 20:4; Rom. 16:21; I Cor. 4:17; 16:10; II Cor. 1:1,19; Phil. 1:1; 2:19; Gal. 1:1; Philemon v. 4; and two books, I Timothy and II Timothy. Paul sent him specifically to Philippi to help the church (cf. Acts 19:22; Phil. 2:19-24).

▣ "bond servants" This refers to

1. an OT honorific title in relation to YHWH (cf. Moses, Exod. 14:31; Joshua, Judg. 2:8; the prophets, Ezra 9:11; Jer. 7:25; prophets, Dan. 9:6; Amos 3:7; and David, Ps. 78:70)

2. an emphasis on Jesus as Lord (kurios) and believers as His servants (doulos)

▣ "to all the saints" This is literally "holy ones" (hagioi), those set apart exclusively for God's service. This is not a reference to a sinless lifestyle, but the believers' forensic (legal) position in Christ. It is always plural except in 4:21, but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exod. 13:5; 19:5-6; Deut. 7:6; I Pet. 2:9; and Rev. 1:6).

Although the term "saints" relates to the believers' standing in Christ, it is not incidental that the root word is "holy" (hagios). Believers are called not only to salvation, but to a progressive sanctification. Believers are predestined to "holiness" (hagiasmos, cf. Eph. 1:4), not just heaven; to service, not privilege. See Special Topic: Saints at Col. 1:2.

▣ "in Christ Jesus" This is a locative (of sphere). This is Paul's favorite description for believers. It speaks of the necessary atmosphere or environment in which Christians live (cf. Acts 17:28). Theologically it is parallel to John's "abide in Him" (cf. John 15).

This construction is often associated with an intimate fellowship with Christ. It refers to the believer's theological position, and the believer's subjective experience (cf. Rom. 3:24; 4:17; 8:39; 15:17; I Cor. 1:2; Gal. 2:17; Eph. 1:4,7; Phil. 1:13; 2:1,5; 4:7,13). In some passages "in Christ" is almost synonymous with "in the church" (cf. Rom. 12:5; I Cor. 4:15; Gal. 1:22; 3:28; Eph. 3:6; Col. 1:2). To illustrate Paul's use of this term notice Eph. 1:3-14: (1) in Christ, vv. 3,10,12; (2) in Him, vv. 4,7,10,13 [twice]; (3) in the Beloved, v. 6.

▣ "at Philippi" This was a Roman colony (see introduction).

NASB"overseers"
NKJV, NRSV"bishops"
TEV"church leaders"
NJB"presiding elders

The titles (1) "pastor," (2) "elder," (3) "bishop," or (4) "overseer" all refer to the same function in the local church (cf. Acts 20:17, 28 and Titus 1:5,7). The term "overseers" (episkopoi) had a Greek city-state background, while "elders" (presbuteroi) had a Jewish background. It is also possible that "overseer" also had a Jewish background from the Dead Sea Scroll's use of mebaqqerim (1QS 6:11,20) . Also notice the plural (cf. Acts 20:17; Eph. 4:21). Philippi had one church with multiple leaders.

The tendency to make an administrative (polity) distinction between these terms caused some Greek manuscript variations in 1:1; MSS B³, D^c and K change "with (syn) bishops (episcopois)" into "fellow bishops" (synepiscopois).

NASB, NKJV,
NRSV, NJB"deacons"
TEV"helpers"

This is the Greek term for household servants (diakonoi). Its original etymology was "to raise dust by cleaning." It was a general term for ministry used of Jesus in Mark 10:43-45, for the Apostles in Acts 1:17 and for all spiritual gifts in I Cor. 12:5. This text supports two leadership functions in the local church, although older women (widows' roles) are also mentioned in I Tim. 3:11. These terms were originally functions but became titles and offices very quickly (cf. I Clement 42 and Ignatius' Letter to Tralles, 3:1 and Letter to Smyrna, 8:1). Ignatius of Antioch (early second century) began the Catholic tradition of using the term "Bishop" (overseer) as one who was superior to other local leaders.

The NT reflects all three forms of church polity:

1. the episcopal system (apostles)

2. the presbyterian system (elders)

3. the congregational model

All three can be seen in the Jerusalem Council of Acts 15. The form is not as crucial as the spirituality of the leaders (cf. I Tim. 3:1-13)! The gaining and maintaining of power tends to corrupt all it touches.

1:2 "grace" This Greek word (charis) is similar to the regular Greek opening "greetings" (charein, cf. James 1:1). Paul made the traditional Greek epistolary opening uniquely Christian. The absence of any reference to Paul's apostleship is significant. Most of his letters start by asserting his apostolic authority (cf. Rom.; I and II Cor.; Gal.; Eph.; Col.; I and II Tim. and Titus). Paul had a wonderful relationship with this local church.

▣ "and peace" This may reflect the Hebrew term Shalom. Paul may have combined a Greek and Hebrew greeting as a way to recognize these two groups within the church.

Some assert that there is a theological significance to Paul's use of grace before peace. This is certainly true, but this is not a theological statement but an opening greeting. See Special Topic at Col. 1:20.

▣ "from God our Father" Jesus taught believers to call YHWH by the intimate familial title, Father (cf. Matt. 6:9). This totally changes the way one looks at Deity (cf. Hosea 11). The concept of "God" brings connotations of transcendence while "Father" adds a note of immanence, even family intimacy! See Special Topic at Col. 1:2.

▣ "Lord Jesus Christ" This full designation emphasizes Jesus' deity (Lord, like YHWH), humanity (His human name), and title (Messiah, the anointed one). This full designation is linked grammatically to "God our Father" with only one preposition for both. This was one way that NT authors asserted Jesus' deity and equality. There is only one divine essence, but three personal manifestations. See full note at Col. 1:1 and Eph. 1:1-2.

NASB (UPDATED) TEXT: 1:3-11
 ³I thank my God in all my remembrance of you, ⁴always offering prayer with joy in my every prayer for you all, ⁵in view of your participation in the gospel from the first day until now. ⁶For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. ⁷For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. ⁸ For God is my witness, how I long for you all with the affection of Christ Jesus. ⁹And this I pray, that your love may abound still more and more in real knowledge and all discernment, ¹⁰so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; ¹¹having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.

1:3 "I thank my God in all my remembrance of you," This "remembrance"can refer to (1) their monetary gifts to Paul; the Greek preposition "epi" can express cause or thanks (cf. James Moffatt's translation and vv. 5, 7) or (2) Paul's normal opening emphasis on "remember," as in Rom. 1:8-9; Eph. 1:16; I Thess. 3:6; Philemon 4.

1:4 "always offering prayer with joy" Joy is a recurrent emphasis in the book (chara, cf. 1:4, 25; 2:2, 29; 4:1); "rejoice" (chairō, cf. 1:18; 2:17, 18, 28; 3:1; 4:4 [twice],10); "rejoice with" (sunchairō, cf. 2:17, 18). This is even more significant in light of Paul's being imprisoned and facing the prospect of death.

▣ "for you all" The terms "all," "always," and "every" are characteristic of Philippians (cf. 1:3,4,7,8,25; 2:17; 4:4,5,6,8,13,21). They may relate historically and theologically to the divisions caused by Greek false teachers or Jewish exclusivism.

1:5

NASB"your participation in the gospel"
NKJV"your fellowship in the gospel"
NRSV"your sharing in the gospel"
TEV"the way in which you have helped me in the work of the gospel"
NJB"your partnership in the gospel"

This key term (koinōnia) means

1. "joint participation in"

2. "fellowship in" (cf. 4:15)

3. an idiom for giving money (cf. Phil. 4:15; Rom. 12:13; 15:26; II Cor. 9:13; Gal. 6:6; I Tim. 6:18), therefore, it may refer to this church's monetary gift to Paul (cf. 1:7; 4:10,14-18)

See Special Topic at 2:1.

▣ "from the first day until now" This relates to Acts 16:12-40. This phrase tends to define the previous phrase as referring to their participation in the gospel ministry rather than to a financial gift.

1:6 "I am confident" This is a perfect active participle from the root "to persuade," meaning "I have been and continue to be certain."

▣ "He who began a good work in you" This is an aorist middle (deponent) participle. God (Theos) is not in the text but He is assumed (cf. Rom. 8:11; Gal. 1:6, 15 and I Thess. 5:24). The middle voice emphasizes the subject's participation in the action of the verb. However, the form is deponent, which means that this term did not have an active form in Paul's day, therefore, the middle may function as an active voice. There must be a theological balance between God's initiating love and mankind's initial and continuing faith response. It could refer to

1. the beginning of the church

2. the beginning of their participation in the gospel

3. the beginning of their personal salvation

NASB"will perfect it"
NKJV"will complete it"
NRSV"will bring it to completion"
TEV"will carry it on until it is finished"
NJB"will go on completing it"

This is a Future active indicative, which can refer to the certainty of the event. Believers live in the tension between the "already" and "the not yet" of the Kingdom of God. Full and complete kingdom benefits are future, while citizenship and status are present. Believers live in the overlapping of the two Jewish ages. The new age has arrived (Bethlehem-Pentecost) but the old age remains (fallen nature both in the physical creation and in fallen mankind).

▣ "the day of Jesus Christ" The reference to the Second Coming is a common element of Paul's opening words in his letters (cf. I Cor. 1:7,8; II Cor. 1:10; Col. 1:5; I Thess. 1:10 and II Thess. 1:4ff). This eschatological event appears in Phil. 1:6,10; 2:16 also.

The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:

1. "the day of our Lord Jesus Christ" (cf. I Cor. 1:8)

2. "the day of the Lord" (cf. I Cor. 5:5; I Thess. 5:2; II Thess. 2:2)

3. "the day of the Lord Jesus" (cf. I Cor. 5:5; II Cor. 1:14)

4. "the day of Jesus Christ" (cf. Phil. 1:6)

5. "the day of Christ" (cf. Phil 1:10; 2:16)

6. "His day (Son of Man)" (cf. Luke 17:24)

7. "the day that the Son of Man is revealed" (cf. Luke 17:30)

8. "the revelation of our Lord Jesus Christ" (cf. I Cor. 1:7)

9. "when the Lord Jesus shall be revealed from heaven" (cf. II Thess. 1:7)

10. "in the presence of the Lord Jesus at His coming" (cf. I Thess. 2:19)

In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit (see Special Topic at Eph. 1:21). God would intervene in history through His Messiah to set up this new age. This event was known as the day of the Lord. Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as Suffering Servant and Savior, one as Judge and Lord, were not obvious to OT people.

▣ "He who began. . .will perfect it" Both the terms "began" and "perfect" were technical terms for the beginning and ending of a sacrifice (cf. Rom. 12:1-2).

1:7

NASB, NKJV"I have you in my heart"
NRSV"You hold me in your heart"
TEV"you are always in my heart"
NJB"you have a place in my heart"

The Greek phrase is ambiguous. It can refer to Paul's love for them (NASB, NKJV, TEV, NKJV) or their love for Paul (NRSV). See Special Topic: Heart at Col. 2:2.

NASB, NKJV,
NRSV"the defense and confirmation of the gospel"
TEV"defend the gospel and establish it firmly"
NJB"defending and establishing the gospel"

These were technical terms for a "legal defense." The first term is apologia (cf. Acts 22:1; 25:16; II Tim. 4:16), the second term is bebaiōsis, (cf. Heb. 6:16 and James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources, p. 108, which says it was used "to guarantee legally"). This could have referred to Paul's appearance before (1) Nero or other governmental leaders or (2) his preaching of the gospel.

▣ "you all are partakers of grace with me" This is a compound term with "syn" and "koinonia." It showed Paul's feelings of unity with these believers. This book has an unusual number of compounds with "syn," which meant "joint participation with":

1. 1:7; 4:14  syn + fellowship (koinonia)

2. 1:27 syn + cooperation

3. 2:2 syn + soul or mind

4. 2:17-18 syn + rejoice

5. 2:25; 4:3 syn + worker

6. 2:25 syn + soldier

7. 3:10 syn + form

8. 3:17 syn + initiator

9. 4:3 syn + laborer (or proper name)

The different forms of the word for "fellowship with" (koinōnia) appear often also (cf. 1:5,7; 2:1; 3:10; 4:14,16). Paul felt one with the church in soul and ministry.

1:8 "For God is my witness" Paul is making an oath. This was a common technique of asserting his veracity (cf. Rom. 1:9; II Cor. 1:23; I Thess. 2:5, 10).

▣ "how I long for you all" Paul uses this term to describe his strong desire to be with these friends (cf. Phil. 4:1; Rom. 1:11; I Thess. 3:6; II Tim. 1:4).

▣ "with the affection of Christ" The KJV translates this phrase as "the bowels of Christ." This is possibly related to the OT sacrifice of the lower internal organs (which the Canaanites ate) on the altar of sacrifice at the Tabernacle (cf. Exod. 29:13; Lev. 3:3-4,10, 15; 4:8-9; 7:3-4; 8:16, 25; 9:10,16). The ancients located the emotions in the lower viscera or abdomen (cf. Isa. 63:15; Jer. 4:19). For Paul it is related to love (cf. 2:1; II Cor. 6:12; 7:15; Phil. 1:8,21; Col. 3:12; Philemon 7,12,20).

1:9-11 Verses 9-11 are Paul's prayer on behalf of the church. These verses focus on the believers' Christlike lifestyle, while verses 3-8 focus on their position in Christ. This combines the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification). Verses 9-11 are one sentence in Greek.

SPECIAL TOPIC: PERSEVERANCE

1:9 "your love may abound still more and more" This is present active subjunctive which emphasized his prayer that their love would keep growing (cf. I Thess. 3:12). Love is the evidence and sign of a true believer (cf. I Cor. 13; I John 4:7-20). See Special Topic: Abound (Perisseuō) at Eph. 1:8.

NASB"real knowledge and all discernment"
NKJV"knowledge and all discernment"
NRSV"knowledge and full insight"
TEV"true knowledge and perfect judgment"
NJB"the knowledge and complete understanding"

Both of these requests involve full spiritual insight which leads to Christlikeness (cf. Col. 1:9). The first, epignōksō, is usually used in the NT for the knowledge needed for salvation (both a true message to be believed and a person to be welcomed). The second (aisthēsis) was more practically oriented and emphasized lifestyle choices (cf. 2:15). Christian maturity involves all three elements:

1. correct doctrine (cf. I John 4:1-6)

2. personal relationship (cf. John 1:12; 3:16)

3. godly lifestyle (cf. I John 1:7; 2:6)

It also requires perseverance (cf. Matt. 10:22; 24:11-13; Gal. 6:9; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; 21:7).

1:10 "so that you may approve" This was a metallurgical term (dokimazaō). It was used for testing the genuineness of coins or precious metals. It came to have the connotation of "test with a view toward approval" (cf. Rom. 2:18; I Cor. 16:3; I Thess. 2:4). See Special Topic: Greek Terms for Testing and Their Connotations at Phil. 2:22.

NASB, NKJV"the things that are excellent"
NRSV, TEV"what is best"
NJB"true discernment"

Literally this is "things that really count." This same phrase is in Rom. 2:18.

NASB, NKJV"sincere"
NRSV"pure"
TEV"free from impurity"
NJB"innocent"

This is a compound term from "sunshine" (eilē) and "judge" (krinō). It literally meant "tested in the light." It came to have the metaphorical extension of unmixed and, therefore, (1) sincere (cf. I Cor. 5:8; II Cor. 2:17; II Pet. 3:1) or (2) "morally pure" (cf. II Cor. 1:12).

NASB, NRSV"blameless"
NKJV"without offense"
TEV"free from. . .blame"
NJB"free of any trace of guilt"

This is literally, "without offense" or "not causing another to stumble" (similar to II Cor. 8:16). The term means a life without blame (cf. Acts 24:16; I Cor. 10:32).

This concept of blame refers to OT guilt (cf. Gen. 44:10; Josh. 2:17; Jdgs. 15:3). This guiltlessness is referred to several times in Philippians (cf. 2:15; 3:6). Believers are responsible for their brothers in Christ as well as being a positive witness (lifestyle and verbal) to unbelievers (cf. I Tim. 3:2,7).

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

▣ "until the day of Christ" See Special Topic: NT Terms for Christ's Return at Col. 3:4.

1:11 "having been filled" This is a Perfect passive participle. The concept of "filling" is connected to the power of God, the Spirit (cf. Eph. 5:18). He produces Christlikeness in those who believe and cooperate with Him, which is the goal of salvation (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19).

NASB"the fruit of righteousness"
NKJV"the fruits of righteousness"
NRSV"the harvest of righteousness"
TEV"the truly good qualities"
NJB"the fruits of uprightness"

Notice the term "fruit" is singular, as it is in Gal. 5:22, where the fruit of the Spirit is love. Here the fruit is righteousness. The term "righteousness" in Paul's writing usually refers to a believer's legal standing (positional justification and sanctification, see Special Topic: Sanctification at Eph. 1:1) before God (cf. Romans 4-8). Here, however, it implies the practical outworking of inner salvation (progressive sanctification, cf. v. 10; James 3:18). See Special Topic: Righteousness at Eph. 4:24.

▣ "to the glory and praise of God" (cf. Matt. 5:16; Eph. 1:6, 12, 14). Believers' lives need to bring honor to God! Justification must produce sanctification. No fruit, no root! Christ is both saving us and restoring the image of God in fallen mankind. Believers must exhibit the family characteristics of God! See note on "glory" at Eph. 1:6.

NASB (UPDATED) TEXT: 1:12-18
 ¹²Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, ¹³so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, ¹⁴and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. ¹⁵Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; ¹⁶the latter do it out of love, knowing that I am appointed for the defense of the gospel; ¹⁷the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment. ¹⁸What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice.

1:12 "now I want you to know" This implies that the church had asked Paul some questions (like Corinth, cf. I Cor. 7:1,25; 8:1; 12:1; 16:1) through Epaphroditus who had brought a monetary gift to him while he was in prison (cf. 2:25).

▣ "that my circumstances" This referred to Paul's arrest, imprisonment, and trial(s). Agabus, the prophet, predicted Paul's arrest and imprisonment in Acts 21:10ff. The fact that Paul would speak before Gentile kings was revealed to Ananias in Acts 9:15. God did accomplish His stated purpose for Paul's ministry, but in a way that Paul apparently did not foresee. This same truth is evident in believers' lives. They are not controlled by luck, chance, or fate. God uses even the things that seem derogatory and negative in a marvelous way for His honor and glory (cf. v. 20; Rom. 8:28-29).

▣ "have turned out for the greater progress of the gospel" The term "progress" is used again in v. 25 and in I Tim. 4:15. It had two primary etymological backgrounds that may relate to Paul's use of the term:

1. it was a military term for the advance of troops through rough terrain by means of the advance scouts removing barriers

2. it was used by Greek philosophers (Stoics) as a catchword for the difficult path to wisdom

Although the gospel is progressing it is sometimes difficult. It is interesting to note that the progress mentioned is specified

1. in v. 13 as the gospel being spread through the elite Imperial Guard and the Roman palace itself

2. in v. 14 that other Christian preachers in Rome were taking courage from Paul's attitude and actions to proclaim the gospel while Paul himself was imprisoned

NASB"praetorian guard"
NKJV"palace guard"
NRSV"imperial guard"
TEV"the whole palace guard"
NJB"praetorium"

The KJV, NKJV, and TEV translations have "palace," which is quite possible because the word is used this way in Acts 23:35.

In this context it refers to a body of soldiers, not a place, because of the use of the phrase, "and all the rest," which apparently refers to persons. The exact identity of these people is uncertain, but they were probably imperial servants, legal advisers, or court officials who were involved in Paul's legal trial(s).

SPECIAL TOPIC: PRAETORIAN GUARD

1:14 The Greek phrase "in the Lord" can go with "brothers" or with the term "more courage" expressing the basis for the confidence of the other preachers in seeing how Paul faced imprisonment. It is significant to note that one's demeanor, attitude and actions during times of stress and pressure are often a source of great encouragement to other Christians (cf. Job, Jeremiah, Paul).

▣ "to speak the word of God without fear" The phrase "word of God" has some Greek manuscript variations. The ancient Greek uncial manuscripts, א, A, B, and P have the genitive phrase "word of God." However, in P⁴⁶, D^c, and K, the genitive phrase is omitted. UBS⁴ gives the omission a "B" rating (almost certain). As is true of most of these manuscript variations, they affect the sense of the passage very little.

1:15 The identity of these jealous Christian preachers (cf. vv. 15,17,18) has caused great debate among commentators. It seems obvious from vv. 11-18 that they were truly preaching Jesus, but from poor motives, not primarily directed toward Jesus and the gospel message but toward Paul in particular. Some have asserted that these are the established Christian leaders (Jewish and Gentile) who were eclipsed by Paul's intellect and spiritual presence at his coming to Rome. Possibly they were the Judaizers like in Galatia but of a less powerful strain. However, because of Paul's sharp words in the book of Galatians (3:2ff), it is improbable that this text refers to the false teachers. Here these are simply preachers with poor motives. This sounds much like our day-jealousy, rivalry, and partisanship often characterize the church of Jesus Christ, instead of love and acceptance which are demanded in I Cor. 13; Rom. 14; Gal. 5:26.

1:16

NASB, NKJV"I am appointed"
NRSV"I have been put here for"
TEV"God have given me the work of"
NJB"I remain firm"

The term "appointed" (keimai) was a military term for a soldier on watch. It is used metaphorically of one's being appointed to a task (cf. Luke 2:34). Paul's imprisonment and trial at Rome was not an accident, but was the predetermined plan of God (cf. Acts 9:15). Jesus' life was also "appointed" (cf. Luke 22:22; Acts 2:23; 3:18; 4:28). It is helpful to see our lives in this same theological world-view!

▣ "the defense of the gospel" This is the same Greek term (apologia) used in 1:7. From it we get the English word "apology" which means "a legal defense." This phrase would imply governmental trials (cf. Acts 22:1) but could also refer to his Jewish synagogue preaching.

1:16-17 It is interesting to note that in the Textus Receptus the phrases in vv. 16 and 17 are reversed in an attempt to match the order of verse 15. This Greek manuscript variation (as so many of them) does not affect the sense of the passage.

1:17 "selfish ambition" This term originally meant "to spin wool for hire," but came to be used in the sense of an aristocratical arrogance against those who had to work for a living. It came to be used metaphorically for selfish ambition. The greatness of Paul's heart can be seen (v. 18) in the fact that he rejoiced that Christ was being preached even if the proclaimer had poor motives. The power is in the Word, not in the proclaimer!

1:18 Paul understood that the gospel message superseded personal rivalries. This verse has tremendous implications for the denominational divisions that are found in the Church today and how believers relate to them personally and theologically (cf. Romans 14 and I Corinthians 8-10).

▣ "in truth" See Special Topic: Truth in Paul's Writings at Eph. 1:13.

NASB (UPDATED) TEXT: 1:19-26
 ¹⁹Yes, and I will rejoice, for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, ²⁰according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. ²¹For to me, to live is Christ and to die is gain. ²²But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. ²³But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; ²⁴yet to remain on in the flesh is more necessary for your sake. ²⁵Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, ²⁶so that your proud confidence in me may abound in Christ Jesus through my coming to you again.

1:19 "my deliverance" Literally the term (sōtēria) meant "salvation." Paul most often uses it to speak of spiritual salvation in Christ. (Some examples: Rom. 1:16; 11:14; I Cor. 1:21; 7:6; I Tim. 4:16; II Tim. 2:10; 3:15; 4:18; Titus 3:5.) However, here it is used in the OT sense of physical deliverance (cf. II Tim. 4:18; James 5:15). It was often used in contexts that relate to trials (cf. Mark 13:11; Luke 12:11-12). It is even possible that it is an allusion to Job 13:16 in the Septuagint (LXX), in which Job is finally vindicated by God (cf. Job 42).

Paul felt he was going to be released (cf. the first class conditional sentence of v. 22). It seems that Colossians and Ephesians were written early during Paul's Roman imprisonment and Philippians toward the end. Paul was released and conducted a fourth missionary journey which was described in the Pastoral Letters (I Timothy, Titus and II Timothy) and then apparently was rearrested and beheaded before Nero's suicide in a.d. 68.

Paul's confidence is based on two elements: (1) the prayers of the Philippian Christians and (2) the power of the Spirit of God. It is interesting to note how often Paul requested prayer from the churches (cf. Rom. 15:30; II Cor. 1:11; Eph. 6:18-19; Col. 4:3; I Thess. 5:25). There is a mystery concerning intercessory prayer; God has limited Himself to the prayers of His children (cf. Matt. 7:7-11; 18:19; 21:22; Luke 11:9-13; John 14:13-14; 15:7,16; 16:23-24; I John 3:22; 5:14-15). Somehow, sincere, persistent intercession releases the power of the Spirit in a most unusual way; "we have not because we ask not" (cf. James 4:2).

NASB"provision"
NKJV"supply"
NRSV, TEV"help"
NJB"support"

This term originally is used of a wealthy patron equipping a choir. It came to be used metaphorically for a complete sufficiency and abundant provision.

▣ "of the Spirit of Jesus Christ" Quite often the Holy Spirit is described in terms of His relationship to Jesus (cf. Rom. 8:9; I Cor. 15:45; II Cor. 3:18; Gal. 4:6; and I Pet. 1:11). G. Campbell Morgan's title for the Spirit was "the Other Jesus"! This is completely in line with the purpose of the Spirit found in John 16:7-15. The primary ministry of the Holy Spirit is to bring humans into a place of conviction, to reveal to them the gospel found in the person and work of Jesus Christ, to baptize them into Christ, and then to form Christ in them.

Paul's linking of Jesus and the Spirit was to show that the New Age had come. It was the "age of the Spirit." The Spirit brought in the New Age of righteousness. Yet the New Age was also Messianic. Jesus was the Father's mechanism for inaugurating the New Age of the Spirit. See Special Topics: Jesus and the Spirit at Col. 1:26 and The Personhood of the Spirit at Eph. 1:14.

1:20 "according to my earnest expectation" This term may have been coined by Paul. It is also used in Rom. 8:19. It is metaphorical of someone with an outstretched neck looking intently for something or someone.

NASB"that I shall not be put to shame in anything"
NKJV"that in nothing I shall be ashamed"
NRSV"that I will not be put to shame in any way"
TEV"that I shall never fail in my duty"
NJB"that I shall never have to admit defeat"

This refers to Paul's sense of responsibility in his assigned task but recognizing the difficulties and temptations (cf. I Cor. 4:1-29; 9:27).

NASB, NKJV,
NRSV"with all boldness"
TEV"full of courage"
NJB"complete fearlessness"

This Greek word has the basic meaning of "a boldness to speak" (1) in the presence of a superior (God, a judge, a king, etc.) or (2) in tense situations (cf. Acts 4:13,29,31; Eph. 3:12; I Tim. 3:13; Heb. 10:9; I John 4:17). This was Paul's recurrent prayer (cf. Eph. 6:19; Col. 4:3). See Special Topic: Boldness (Parrhēsia) at Col. 2:15.

NASB"Christ shall even now as always, be exalted in my body"
NKJV"as always, so now also Christ will be magnified in my body"
NRSV"Christ will be exalted now as always in my body"
TEV"with my whole being I shall bring honor to Christ"
NJB"so that now, as always, Christ will be glorified in my body"

This is a Future passive verb which shows that Paul was not the main actor or ingredient in God's being honored, but that Christ will be honored through Paul by means of the prayers of the brothers and the power of the Holy Spirit (v. 19). It is significant that Paul closes this phrase with the Greek term for "body." Believers will honor God with their bodies (cf. I Cor. 6:20) or they will not honor Him at all! For the Greeks the body was evil. For Paul it was morally neutral but it was and is the battleground of temptation and the place for honoring and glorifying Christ.

▣ "whether by living or dying" Believers are to exalt Christ, some by their deaths and some by their lives of faithfulness (cf. Rom. 14:8; II Cor. 5:1-10; I Thess. 5:20; Rev. 13:14).

1:21 "for me to live is Christ, and to die is gain" "To live" is a present active infinitive, while "to die" is an aorist active infinitive. This means that the act of continuing to live is Christ (Rom. 12:1-2). This is a difficult phrase to understand, but when we look at Paul's other writings, we see that it meant that believers are dead to sin, dead to self, and dead to the law, but alive unto God for service (cf. Rom. 6:1-11; Col. 3:4; Gal. 2:20; 5:24; 6:14). However, in this context, it must refer to physical death. Paul was on trial for his life, yet his life had already been taken, taken by Christ!

▣ "to die is gain" For Paul, death meant perfect fellowship with God (cf. v. 23). This does not imply that Paul was totally unconcerned about death. He discussed his fears and reservations in II Cor. 5:1-10. There is an element of fear in death for all of us, but the gospel enables believers to boldly face physical death and a holy God. We must understand, however, that the word "gain" here does not mean personal gain for Paul but gain for the gospel (cf. v. 12).

1:22 "if" This is a first class conditional sentence.

▣ "in the flesh" See Special Topic at Col. 1:22.

▣ "this will mean fruitful labor for me" This has been interpreted in two ways: (1) some see it as the fruition and culmination of his work which was already begun (2) others view it as his desire for new work. There is much evidence in the early Church that Paul was released from prison and had a few months of missionary activity before he was rearrested and beheaded by a.d. 68, which is the year in which Nero killed himself.

The evidence for his release is as follows:

1. use of the term "deliverance" in v. 19

2. the first class conditional sentence in v. 22

3. the Pastoral Epistles do not fit the chronology of Acts

4. Clement of Rome, in his first letter to the Corinthians (a.d. 95), particularly in chapter 5, states that Paul was released from prison and went to the bounds of the west

5. expressed in the introduction to Paul's letters in the Muratorian Fragment

6. expressed in Eusebius' Ecclesiastical Histories, 2:22

7. expressed in the sermons of Chrysostom, which mention his later activities

▣ "I do not know which to choose" This term usually means "declare." Paul did not really have the choice concerning his living or dying, but he asserts that God did. However, he was struggling mentally between the two options: (1) one would be beneficial to himself, i.e., a martyr's death or (2) his release would be beneficial to the church because he would have more time to preach, teach, and encourage.

1:23 "I am hard pressed from both directions" The term sunechō means "to be tightly pressed or held together" (cf. Luke 12:50; 19:43) and it shows the intense personal struggle that Paul felt related to his ministry options.

▣ "I desire to depart" The term "desire" is a very strong Greek term often translated "lust," but here it is used in a positive sense of a strong desire.

The term "depart" is a very interesting Greek word that referred to a ship being loosed from its mooring or for a military camp being taken down and moved (cf. II Tim. 4:6). Because of Paul's use of this term in II Cor. 5:1,11, it probably refers to his physical death.

▣ "and be with Christ" The Pharisees had always expected an end-time resurrection, (cf. Job 14:14-15; 19:25-27; Dan. 12:2). This is evident from many passages in the NT which refer to the Second Coming, the Judgment and the life beyond. However, in this passage, an added insight is brought into the traditional Jewish concept of Hades: when believers die, they do not enter an unconscious sleep or descend to a semi-conscious holding place, but are present with the Lord (cf. Mark 12:26-27; Luke 16:19-31; 23:43; II Cor. 5:8). There is much biblical ambiguity in this area. The Bible seems to teach an intermediate conscious, bodiless state (cf. I Cor. 15:51-52; I Thess. 4:13, 17; Rev. 6:9; 20:4). At death believers will be with the Lord but in a limited fellowship and this fellowship will not be fully consummated until Resurrection Day (cf. I John 3:2).

SPECIAL TOPIC: WHERE ARE THE DEAD?

▣ "for that is very much better" This is a series of three comparatives which shows Paul's exhilaration at the thought of being with Jesus.

1:25 This implies that Paul expected to be released.

▣ "for your progress and joy in the faith" Verses 25-26 form one sentence in Greek. If it is true that the term "progress" (cf. I Tim. 4:15) implies a difficult journey, then it is significant that the term "joy," so characteristic of this book, is linked with the difficulty of the Christian life. From other NT passages it becomes obvious that one unique characteristic of the Christian is joy amidst physical problems and persecution (cf. Matt. 5:10-12; Rom. 5:3; 8:18; I Thess. 5:16; James 1:2-4; I Pet. 4:12-16).

1:26

NASB"your proud confidence in me may abound in Christ Jesus"
NKJV"your rejoicing for me may be more abundant in Jesus Christ"
NRSV"that I may share abundantly in your boasting in Christ Jesus"
TEV"when I am with you again, you will have even more reason to be proud of me in your life in union with Christ Jesus"
NJB"so that my return to be among you may increase to overflowing your pride in Jesus Christ on my account"

This phrase has two possible objects: (1) Christ or (2) Paul. Were they rejoicing in Christ and the gospel or in Paul's return and ministry among them? The context favors the latter. Paul's ministry would glorify Christ. See Special Topic: Abound (Perisseuō) at Eph. 1:8.

DISCUSSION QUESTIONS TO 1:1-26

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who are the overseers and deacons? What were their responsibilities?

2. Why was this church so special to Paul?

3. Why is verse 6 so significant? How is it related to verses 5 and 10?

4. List the things Paul prays for this church.

5. How could Paul's imprisonment further the gospel?

6. What is the identity of the Christian preachers who preached out of jealousy, rivalry and partisanship?

7. Why is verse 18 so significant in how we treat denominationalism today?

8. Why is the Holy Spirit called the Spirit of Jesus Christ? What is the significance of this interchange?

9. What does Paul mean by "living is Christ and dying is gain"? How does this apply to your daily, Christian world-view?

10. What happens to the Christian at death?

11. How are problems and joy related to the Christian experience?

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:27-30
 ²⁷Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; ²⁸in no way alarmed by your opponents which is a sign of destruction for them, but of salvation for you, and that too, from God. ²⁹For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, ³⁰experiencing the same conflict which you saw in me, and now hear to be in me.

1:27 "only conduct yourselves in a manner worthy of the gospel" Verses 27-30 form one extended sentence in the Greek text. This is a present middle (deponent) imperative from the Greek root for city (polis cf. 3:20; Acts 23:1; Eph. 2:19). It could be translated "you must continue to live as citizens" (cf. 3:20). This is reflected in several English translations:

1. The Berkeley Version of the New Testament (Gerrit Verkuyl)

2. The New Testament: An American Translation (Edgar J. Goodspeed)

3. The Emphasized New Testament: A New Translation (J. B. Rotherham)

This would have reflected the historical setting of Philippi as a Roman colony. It also implies theologically that believers are citizens of two worlds and have obligations in both. Paul's usual metaphor for the Christian life is the word "walk." The early Christians were first called "the Way" (cf. Acts 9:2;18:25-26; 19:9,23; 22:4; 24:14,22). Believers are to live worthy lives (cf. Eph. 4:1, 17; 5:2, 15; Col. 1:10; I Thess. 2:12).

▣ "so that whether I come and see you or remain absent" This same truth about the need for consistency in our Christian life can be found in 2:12 and in Eph. 6:6 as Paul admonishes Christian slaves to be diligent whether they are being watched by their masters or not. God is always present!

▣ "that you are standing firm in one spirit" This is a present active indicative. Paul often uses the phrase "standing firm" in one of two senses: (1) our position in Christ (cf. Rom. 5:2; I Cor. 15:1) or (2) our need to maintain Christlikeness (cf. 4:1; I Cor. 15:1; 16:13; Gal. 5:1; Eph. 6:11,13,14; I Thess. 3:8; II Thess. 2:15). This is a call to church unity (cf. Acts 4:32; Eph. 4:1-6).

The concept of "one spirit" has been greatly debated. It can refer to the human redeemed spirit, or to the Holy Spirit. This context, as well as 2:1, combines both aspects. Notice believers are to stand in one spirit, in one mind (psuchē). Unity is crucial (cf. Eph. 4:1-6).

▣ "striving together" This is a present active participle. This syn compound is either (1) an athletic term for a team's participation in the Greek games or (2) a military term. We get the English term "athlete" from this Greek word (cf. 4:3; II Tim. 2:5). The Christian life as a spiritual battle is discussed in Eph. 4:14; 6:10-20.

Notice NJB translation "battling, as a team with a single aim, for the faith."

▣ "For the faith of the gospel" The definite article is present which makes it "the faith." The context demands that this is used in the sense of Christian truths (cf. Eph. 4:5; I Tim. 4:20; II Tim. 1:14 and Jude 3, 20).

Believers ask many questions that the Bible does not address (the exact process of creation, the origin of Satan, the origin of angels, the exact nature of heaven and hell, etc.). Everything that is necessary for salvation and an effective Christian life has been revealed. Holy curiosity must not demand more than what has been given (revelation).

1:28 "in no way alarmed by your opponents" This is a present passive participle which is used to describe a stampede of animals (cf. Acts 18:9,10; I Cor. 2:3). The opponents could be

1. local Jews, although there was no synagogue mentioned in Philippi

2. traveling Jewish opponents, as in Acts 17:13, or like the Judaizers of the Galatian churches (cf. Phil. 3:2-6)

3. local pagans (cf. Acts 16:16-21)

4. local civil authorities (cf. Acts 16:21-40)

▣ "which is a sign of destruction for them" This Greek term, "sign," meant proof based on evidence (cf. Rom. 3:25,26; II Cor. 8:24). "Destruction" was a military metaphor which meant "to loose," "bring to nought," or "destroy." The Christians' fearless testimony and lifestyle were witnesses to the judgment of the opponents and the salvation of the believers.

▣ "but you" The "you" in both verse 28 and 29 is emphatic. What a contrast exists between believers and non-believers.

▣ "of salvation for you" This term is rather ambiguous, as in 1:19. It could be used (1) in its full salvatory sense or (2) in its OT sense of physical deliverance (cf. James 5:15). In the context of false teachers and external persecution it is difficult to choose between the two options.

▣ "and that too, from God" The terms "sign" and "salvation" in v. 28 are both feminine while the term "that" is neuter. Therefore, the term "that" may refer to the courage God gives believers to face these opponents. This is a similar construction to Eph. 2:8,9 where the "that" referred not to "grace" or "faith," which are also feminine, but to the whole process of salvation.

1:29 "for to you it has been granted" This is an aorist passive indicative from the root charis (cf. 2:9; Rom. 8:32). God's gracious gifts are the key both to salvation and the Christian life (cf. v. 28).

▣ "not only to believe in Him but also to suffer for His sake" These are two present infinitives which specify what God has given believers in Christ. One relates to continuing faith and the other to continuing maturity. It is hard for believers in modern western culture to discuss suffering. In the NT it was often the norm of the Christian life (cf. Acts 14:22; Rom. 8:17; I Thess. 3:3; II Tim. 3:12; I Pet. 3:14; 4:12-16). A brief breakdown of some of the purposes of suffering might be

1. it was beneficial for Christ (cf. Heb. 2:10; 5:8), therefore,

2. it will be beneficial for believers (cf. 2:10; Rom. 5:3; James 1:2-4; I Pet. 1:6,7), and

3. it brings joyous assurance of believers' place in Christ (cf. Matt. 5:10-12; Acts 5:41; James 1:2; I Pet. 3:14; and 4:12-16)

1:30 "experiencing the same conflict" The Philippian believers were undergoing persecution. The term "struggle," used so often by Paul, was either an athletic or military metaphor. We get the English word "agony" from this Greek word.

▣ "which you saw in me" We learn something of Paul's persecution at Philippi from Acts 16:22-24 and I Thess. 2:2. Paul modeled Christianity for them and us.

DISCUSSION QUESTIONS to 1:27-30

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is Paul asking the believers to do in v. 27?

2. Who are the opponents that are mentioned in 1:28?

3. How are suffering and persecution beneficial to believers?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1
 ¹Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.

3:1 "finally" This is literally "for the rest" (loipon). Paul often used this term to make the transition to a new subject, usually at the close of the letter (cf. II Cor. 13:11; Eph. 6:10; I Thess. 4:8; II Thess. 3:1).

▣"rejoice in the Lord" This is a recurrent theme. Rejoice in suffering, rejoice in salvation, rejoice in Him!

▣ "To write the same things again is no trouble to me, and it is a safeguard for you" Major truths need to be repeated for emphasis, impact and retention. Paul must have said these things to them orally while in Philippi and could possibly have written to them in a previous letter.

NASB (UPDATED) TEXT: 3:2-6
 ²Beware of the dogs, beware of the evil workers, beware of the false circumcision; ³for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh, ⁴although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: ⁵circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; ⁶as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.

3:2 "Beware of the dogs" This is a present active imperative of "look out for" (blepō), repeated three times for emphasis. The rabbis called the Gentiles "dogs." Paul changed the phrase to refer to the false teachers. The term "dogs" in the OT referred to (1) male prostitutes (cf. Deut. 23:18) or (2) evil people (cf. Ps. 22:16,20). Culturally the idiom refers to vicious street mongrels. These false teachers were like ravenous dogs and vicious unbelievers (cf. Matt. 7:6; Gal. 5:15; Rev. 22:15).

NASB"false-circumcision"
NKJV"the mutilation"
NRSV"those who mutilate the flesh"
TEV"who insist on cutting the body"
NJB"self-mutilation"

This is a reference to the Judaizers' insistence on circumcision (cf. Acts 15:1,5; Gal.5:2-3, 12). They basically taught that one had to be Jewish before he could be Christian. Becoming a proselyte Jew involved being circumcised, baptizing yourself, and offering a sacrifice in the temple. Circumcision became a metaphor for taking on "the yoke" of the Mosaic Law.

3:3

NASB, NKJV,
NRSV"the true circumcision"
TEV"the true circumcision"
NJB"the true people of the circumcision"

This spiritual/faith circumcision is described in Rom. 2:28-29 and Gal. 3:29. The church in some ways is spiritual Israel (cf. Gal. 6:16). In the OT, circumcision was the sign of the Abrahamic Covenant (cf. Gen. 17:11,14,23-25). It involved a proper attitude, not just a physical ritual (cf. Lev. 26:41; Deut. 10:16; and Jer. 4:4). True spiritual circumcision is described by three present active participles:

1. the ones worshiping in or by the Spirit of God

2. the ones glorying in Christ

3. the ones not putting confidence in the flesh

NASB"glory in Christ Jesus"
NKJV"rejoice in Christ Jesus"
NRSV"and boast in Christ Jesus"
TEV"rejoice in our life in union with Christ Jesus"
NJB"and make Christ Jesus our boast"

Paul often uses this word (cf. Rom. 2:23; 3:27; 4:2; 5:2,3,11; 11:18; 15:17; I Cor. 1:31; 3:21; 4:7; 5:6; 7:14; 8:24; 9:2,4,11, 15,16; 10:8,13,15,16; 11:10,12; II Cor. 1:14; 5:12; 7:4; 10:17; 11:17,18,30; 12:1,5,6,9,11; Gal. 6:4,13,14; Eph. 2:9; Phil. 1:26; 2:16; 3:3; II Thess. 1:4). It is translated according to the context as "rejoice," "boast," "confident pride," or "exalt."

NASB"put no confidence in the flesh"
NKJV, NRSV"have no confidence in the flesh"
TEV"we do not put any trust in external ceremonies"
NJB"not relying on physical qualifications"

This term implies a confident boasting in something or someone. This phrase is in contrast to the previous phrase. Paul's relationship with Christ and his understanding of the gospel gave him confidence.

 This may refer to the Jewish pride of lineage from Abraham (cf. vv. 4-5; Matt. 3:9; John 8:33,37,39). It surely refers to Jewish rituals like circumcision (cf. Acts 15 and Galatians).

3:4 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes.

▣ "I far more" Paul reluctantly compares his Jewish credentials with those of the Judaizers. They had no racial or religious superiority over him (cf. vv. 5-6; II Cor. 11:22). Paul defended himself because by attacking him, they were attempting to discredit the gospel.

3:5 "circumcised the eighth day" The Jews circumcised on the 8th day after birth (cf. Gen. 17:9-14; Lev. 12:3). Flavius Josephus tells us that the Arabs circumcised at the age of 13, following Gen. 17:23-27.

▣ "of the nation of Israel" For a list of the privileges of the Jewish people, see Rom. 9:4-5, 11:1.

▣ "tribe of Benjamin" This was the tribe of Israel's first king, Saul. It was also part of the southern kingdom, Judah, after the tribes divided in 922 b.c.

▣ "a Hebrew of Hebrews" This idiom refers to either (1) pure racial stock or (2) his speaking the Hebrew (Aramaic) language.

3:6 "as to the Law, a Pharisee" This was the conservative popular sect within Judaism which developed during the Maccabean period (cf. John 3:1). They desired to keep the Mosaic Law in every detail (cf. Acts 26:4-5). They had detailed regulations for every area of life which had developed over time in the discussion between the two schools of rabbis (Shammai and Hillel). Their oral traditions were later codified into the Babylonian and Palestinian Talmuds. Nicodemas and Joseph of Arimathea were positive examples of their sincerity and dedication.

SPECIAL TOPIC: PHARISEES

▣ "as to zeal" Enthusiasm is not automatically from God (cf. Rom. 10:2).

▣ "a persecutor of the church" Saul apparently imprisoned and possibly even killed believers (cf. Acts 8:3; 9:1,13,21; I Cor. 15:9; Gal. 1:13-14,23; I Tim. 1:13). This is an obvious reference to the Church universal (cf. Matt. 16:18; Eph. 1:22; 3:10,21; 5:23-32). See Special Topic: Church (Ekklesia) at Col. 1:18.

▣"concerning the righteousness which is in the law, blameless" Paul was speaking of his pre-Christian understanding of the Mosaic Law (cf. Mark 10:20) and its interpretation (Talmud). If these false teachers wanted to rejoice in their Jewishness, Paul could also (cf. II Cor. 11:16-23). See Special Topic at Eph. 4:24.

 The term "blameless" was originally used in the OT of sacrificial animals (cf. 2:15). It does not mean "sinless" (cf. Gen. 6:9,17; Job 1:1), but one who had fulfilled that which he understood of God's will. See Special Topic: Blameless at Col. 1:22.

NASB (UPDATED) TEXT: 3:7-11
 ⁷But whatever things were gain to me, those things I have counted as loss for the sake of Christ. ⁸More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, ⁹and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, ¹⁰that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; ¹¹in order that I may attain to the resurrection from the dead.

3:7 "I have counted as loss" This is a perfect middle (deponent) indicative. Paul came to see how useless ritual and rules were as a means of obtaining and maintaining true righteousness (cf. Col. 2:16-23). This was a major theological shift of emphasis from Paul's previous religious training and lifestyle which occurred at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16, 26:9-18).

3:8-11 These verses are one sentence in Greek.

3:8 "I count" This is a present middle (deponent) indicative. This term is used three times in verses 7 & 8. This is a business term for "forfeit." All Paul previously trusted in for righteousness (his race and religious performance) he now was counting as "loss."

NASB, NRSV"in view of the surpassing value of knowing Christ Jesus my Lord"
NKJV"for the excellent knowledge of Christ Jesus my Lord"
TEV"for the sake of what is much more valuable, the knowledge of Christ Jesus my Lord"
NJB"because of the supreme advantage of knowing Christ Jesus my Lord"

The key to Christianity is a personal relationship with Jesus. In Hebrew "know" implies intimate personal relationship, not facts about something or someone (cf. Gen. 4:1; Jer. 1:5).

The gospel is (1) a person to welcome; (2) a content to believe; and (3) a life to be lived! For "the surpassing value" (huperechō) see Special Topic: Paul's Use of Huper Compounds at Eph. 1:19. This same word is used in 2:3; 3:8; and 4:7.

▣"I have suffered the loss of all things" This is an aorist passive indicative. This could refer to his family, his inheritance, his religious merit and/or his rabbinical training. Everything he had previously considered valuable suddenly lost all its value! Everything changed on the Damascus road (cf. Acts 9; 22:3-16; 26:9-18).

NASB, NKJV"count them but rubbish"
NRSV"regard them as rubbish"
TEV"I consider it all as mere garbage"
NJB"and look on them all as filth"

This is literally the term for "dung" or possibly a popular abbreviation of the phrase "thrown to the dogs" (cf. v. 2). Metaphorically it meant "of no value."

▣ "that I may gain Christ" This is an aorist active subjunctive. Paul uses this commercial term metaphorically, "to gain" or "to win" Christ or the gospel as in 1:21; 3:7,8; and I Cor. 9:19-22 [five times]. In Titus 1:11 he uses it in a literal sense.

3:9 "and may be found in Him" This is an aorist passive subjunctive. It expresses Paul's deepest prayer. "In Him" or "in Christ" was Paul's favorite grammatical construction for believers (for a good example notice Eph. 1:3, 4, 6, 7, 9, 10 [three times], 12, 13 [twice]).

▣ "not having a righteousness of my own derived from the Law" This is the key issue (cf. Rom. 3:9-18,21-31). How is a mankind right with God? Performance or grace? This was once and for all answered for Paul on the Damascus road (cf. Acts 9; 22:3-16; 26:9-18). See Special Topic at Eph. 4:24.

▣"but that which is through faith in Christ" Faith is how individuals receive the gift of the grace of God in Christ (cf. Rom. 3:24; 6:23; Eph. 2:8-9). Faith and repentance are two necessary aspects of mankind's response to the new covenant (cf. Mark1:15; Acts 3:16,19; 20:21).

▣"The righteousness which comes from God on the basis of faith" Righteousness is a gift from God (cf. dōrea, Rom. 5:15; II Cor. 9:15; Eph. 3:7; dōrēma, Rom. 5:16; dōron, Eph. 2:8; charisma, Rom. 6:23). He always takes the initiative (cf. John 6:44,65). God desires that all humans be saved (cf. Ezek. 18:23,32; I Tim. 2:4; II Pet. 3:9); He has provided a way for all humans to be saved! They must respond and continue to respond to God's offer by

1. repentance

2. faith

3. obedience

4. service

5. perseverance

See Special Topic at Eph. 4:24.

3:10 "the power of His resurrection" This must refer to believers' new life in Christ. This series of phrases in v. 10 may reflect Paul's sufferings for the gospel (cf. II Cor. 4:7-12,16; 6:4-10; 11:23-28) which included his current imprisonment.

Others see all these phrases in v. 10 as aspects of believers' mystical union with Christ or their Christlike maturity. As Jesus was perfected by the things He suffered (cf. Heb. 5:8) so believers are matured by suffering (cf. Rom. 5:1-5).

▣ "the fellowship of His sufferings" Suffering is a common theme of the Christian experience of the first several centuries as it is in many societies in the world today (cf. Rom. 8:17; I Thess. 3:3; II Tim. 3:12; I Pet. 3:14; 4:12-19). As believers share Jesus' victory, they also share His ministry (cf. Matt. 10:24; Luke 6:40; John 13:14-16; 15:20; 17:18; 20:21; II Tim. 3:12). See Special Topic: Koinōnia at 2:1.

▣"being conformed to His death" This is a present passive participle. Believers must be dead to sin and self and alive to God (cf. Matt. 16:24-26; Rom. 6:1-11; Gal. 2:20; Col. 3:3). True life is preceded by death to the old life!

3:11 This is a third class conditional sentence which meant probable future action. Verse 11 must be interpreted in light of verse 10. This phrase does not express doubt about salvation, but humility!

▣"I may attain" Here again is the dialectical or paradoxical model of Paul's theology. Paul knew he was a Christian and that as Christ was raised by the Spirit so he would also be raised (cf. Rom. 8:9-11). However, Paul saw salvation not only as a past completed event (cf. Acts 15:11; Rom. 8:24; II Tim. 1:9; Titus 3:5), but also an ongoing process (cf. I Cor. 1:18; 15:2; II Cor. 2:15) and ultimately in a future consummation (cf. Rom. 5:9,10; 10:9; I Cor. 3:15; Phil. 1:28; I Thess. 5:8-9; Heb. 1:14; 9:28). Christianity is resting in the character and gift of God in Christ and an aggressive, constant, vigorous life of grateful service to God (cf. Eph. 2:8-9 and 10). George E. Ladd's A Theology of the New Testament, pp. 521-522, has a good discussion on this subject.

▣"resurrection" This is an unusual compound term. It is found only here in the NT. It is literally "out of the dead into resurrection life." Paul has been discussing the intimate personal relationship between himself and the resurrected Christ. He longed for the end-time day when he, too, would experience physical resurrection as he already had experienced spiritual resurrection (cf Rom. 6:4-11; II Cor. 5:17; I John 3:2). This is part of the "already but not yet" tension of the Kingdom of God, the overlapping of the two Jewish ages.

NASB (UPDATED) TEXT: 3:12-16
 ¹²Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus. ¹³Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, ¹⁴I press on toward the goal for the prize of the upward call of God in Christ Jesus. ¹⁵Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; ¹⁶however, let us keep living by that same standard to which we have attained.

3:12 "Not that I have already obtained it" Paul lived in the tension of the present but not yet consummated Kingdom of God. He knew Christ, he knew who he was in Christ, he knew he was accepted by Christ but he struggled with Christlike living (cf. Romans 7). Paul had arrived but had not fully arrived; he was complete but not fully complete.

Some ancient Greek manuscripts, P⁴⁶, D*, and G, add "or have been righteous." This addition is also found in the Greek texts used by Irenaeus and Ambrosiaster. However, the shorter text is supported by MSS P⁶¹, א , A, B, D^c, K, and P as well as the ancient translations, the Vulgate, the Syrian, and the Coptic.

NASB, TEV"or have already become perfect"
NKJV"or am already perfected"
NRSV"or have already reached the goal"
NJB"nor yet reached my goal"

This is a perfect passive indicative with the implication that something happened in the past which has become a settled state and this was accomplished by God. The term itself meant

1. fully developed

2. fully equipped

3. complete

4. mature

5. adequate

It did not have the English connotation of perfection or sinlessness.

▣ "I press on" This is a present active indicative. This was originally a hunting term meaning "to pursue an animal." It came to be used metaphorically of a foot race. Paul did not pursue salvation (cf. Rom. 9:30) but a maturity, a Christlikeness (cf. Rom. 6:4-9).

NASB"in order that I may lay hold of that for which also I was laid hold of by Christ Jesus"
NKJV"that I may lay hold of that for which Christ Jesus has also laid hold of me"
NRSV"to make it my own, because Christ Jesus has made me his own"
TEV"to win the prize for which Christ Jesus has already won me to himself"
NJB"in the attempt to take hold of the prize for which Christ Jesus took hold of me"

This section starts with a third class conditional sentence (using ei instead of ean) which means probable future action (cf. v. 11). It can refer to (1) salvation (v. 9); (2) Christlikeness (v. 10); or (3) resurrection (v. 11).

This is a strong Greek word. Paul was "snatched" by Christ on the road to Damascus (cf. Acts 9:1-22; 22:3-16; 26:9-18). The One whose followers he persecuted now confronted him as the resurrected Lord. Theology and personal experience merged! Paul now sought to be like those and Him whom he once attacked.

3:13 "I do not regard myself as having laid hold of it yet" This is a Perfect active infinitive. This term is used three times in vv. 12-13. Paul strove to be mature in Christ but he knew that he fell short of Christlike maturity (cf. Romans 7). Yet the great truth of the gospel is that in Christ he (and all believers) were already complete (justified and sanctified, cf. Rom. 8:29-30).

The terms "regard," "impute," or "reckon" (cf. Rom 4:3; 6:11; I Cor. 13:5) all refer to a mental affirmation whereby fallen mankind understands the gospel and chooses to live in light of its new truth and new worldview in Christ!

There is a manuscript variation in this sentence with the word "yet" versus "not." The ancient texts are split between these two options. The best explanation is that scribes changed Paul's "not" to "not yet" because they perhaps thought he was being too modest. Like most manuscript variations this affects interpretation very little.

▣ "forgetting what lies behind" This is a present middle (deponent) participle. Paul started over spiritually. He had left his Jewish past. However, because it is present tense this phrase may include his Apostolic work or present imprisonment. His spiritual standing before God was not based on human performance, past or present!

▣ "reaching forward to what lies ahead" This is another present middle (deponent) participle. This is the first in a series of athletic terms. It meant "a runner stretching for the goal." It is an intensified compound with two prepositions, epi and ek. Paul vigorously lived a life of gratitude. After being saved his intensity level remained high but the motive was radically changed from self-effort to gospel service.

3:14 This is a series of athletic metaphors. They show us the strenuous effort needed for the Christian life (cf. I Cor. 9:24,27; Heb. 12:1).

▣ "upward call of God" See Special Topic: Called at Eph. 4:1.

3:15 "as many as are perfect" This is the same term "perfect" as v. 12 but Paul is using it in two different senses. Christians can be mature without being sinless (cf. I Cor. 2:6; 14:20; Eph. 4:13; Heb. 5:14; 6:1).

▣ "let us. . .have this attitude" Paul often refers to the mental processes. Paul uses several of the Greek words for reasoning or thinking. This is a present active subjunctive of "phroneō" (cf. 1:7; 3:15,19); "ginosko" (cf.1:12); "psuchē" (cf. 1:27); "noēma" (cf. 4:7); "logizomai" (cf. 4:9); "manthano" (cf. 4:9, 11). Believers are to worship God with their minds (cf. Deut. 6:23, quoted in Matt. 22:36-38; Mark 12:29-34; Luke 10:27-28). True Christianity cannot be anti-intellectual. However, we must not trust in our fallen human reasoning, but in God's self disclosure (Scripture).

▣"if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. There were those in the fellowship who did have a "different attitude."

▣ "God will reveal that also to you" There is disagreement among believers about many aspects of the faith. Paul felt confident that the new covenant which involved an indwelling Spirit, a new heart, and a new mind would eventually inform and reform all believers (cf. Jer. 31:31-34; Ezek. 36:26-27; John 6:45; Eph. 1:17; I Thess. 4:9; I John 2:27).

In context this phrase reveals Paul's view about the authority of his message. He felt he was led by the Spirit (cf. I Cor. 2:10; 7:10-12; 11:23; 14:37-38; II Cor. 10:8; 12:1; Gal. 1:12,16; 2:2; II Thess. 3:14). This was another way to reflect his sense of apostolic authority.

This could be interpreted in two ways: (1) God will reveal His truth to errant believers or (2) God will reveal to believers those who are errant in their doctrine or practice. In context #2 seems best.

3:16

NASB"however, let us keep living by the same standard to which we have attained"
NKJV"Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind"
NRSV"Only let us hold fast to what we have attained"
TEV"However that may be, let us go forward according to the same rules we have followed until now"
NJB" Meanwhile, let us go forward from the point we have each attained"

This verse is Paul's admonition to continue to live as Christians (cf. Eph. 4:1, 17; 5:2,15). Believers are justified and sanctified by God's gift through faith in Christ, but they must continue to strive toward Christlike maturity (cf. II Cor. 3:18).

There is a series of additions to the verse in the ancient Greek manuscripts. The shortest text (NASB and NRSV) is found in the Greek manuscripts P¹⁶, P⁴⁶, א^*, A, B. The UBS⁴ gives this shorter text an "A" rating (certain). The Textus Receptus adds "let us be of the same mind" (NKJV) which is found in MSS א^c, K, and P. There are several other additions which seems to show the scribal tendency to modify and add to this verse.

NASB (UPDATED) TEXT: 3:17-4:1
 ¹⁷Brethren, join in following my example, and observe those who walk according to the pattern you have in us. ¹⁸For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, ¹⁹whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things. ²⁰For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; ²¹who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. ^4:1Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.

3:17 "Join in following my example" This verse has two present imperatives. Paul is encouraging them to follow him as he followed Christ (cf. 4:9; I Cor. 4:16; 11:1; I Thess. 1:6; II Thess. 3:7,9). This phrase is logically linked to vv. 15-16. Notice how Paul's example is expanded to include his missionary team and possibly Epaphroditus ("my"-"us").

▣ "Example" See Special Topic following.

SPECIAL TOPIC: FORM (TUPOS)

3:18 "for many walk of whom I often told you" There were, and are, false teachers in the church. In this book they could be either Judaizers (cf. 3:2-16), as in the book of Galatians and Acts 15, or Gnostics (cf. I John 2:18,22; 4:1-6). The only way to protect oneself from error is to know, embrace, and live the truth! False teachers are sharp, logical, articulate, and attractive people. Trust the Son; follow the Book; yield to the Spirit!

▣ "even weeping" This is a term for intense grief (cf. Matt. 2:18; 26:75; Mark 5:38-39; John 11:31; James 4:9; 5:1). Paul took no joy in others who were in moral or theological error.

▣ "enemies of the cross of Christ" There is uncertainty about the identity of these "enemies of the cross." The phrases used by Paul are so intense they seem to refer to the unbelieving false teachers of 3:2-16. The sins listed in v. 19 do not fit legalistic Jews, but Greek antinomian false teachers or possibly Christian converts who have reverted to former pagan lifestyles (cf. Col. 2:16-23; II Pet. 2:20-22). The context favors the last option. But, if so, the contrast of v. 20 implies that Paul thought they were not truly saved (cf. Matt. 7:13; I John 2:19; II Pet. 2:1-22; Rev. 2:4-5; 10-11; 16-17; 25-26; 3:2,5,11,21).

Be careful that your systematic (denominational, experiential, cultural) theology does not interpret this text. Literary context and the original author's intent must be the major criteria. The NT is not a systematic presentation of truth but an eastern, paradoxical genre. The NT regularly presents truths in seemingly contradictory pairs (paradox). The Christian life is a tension- filled life of assurance and hope as well as responsibility and warning! Salvation is not a product but a new life!

3:19

NASB, NKJV,
NRSV"whose end is destruction"
TEV"they are going to end up in hell"
NJB"they are destined to be lost"

These were sincere, informed, religious people. Paul uses this term apōleia to describe God's ultimate judgment (cf. 1:28; Rom. 9:22; II Thess. 2:3; I Tim. 6:9). However, in the Gospels it must be admitted that it was used in the sense of "wasted" (cf. Matt. 26:8; Mark 14:4). Therefore, it is impossible to know to whom Paul is referring (believers or nonbelievers).

NASB"whose god is their appetite"
NKJV, NRSV"whose god is their belly"
TEV"because their god is their bodily desires"
NJB"their god is their stomach"

This shows their tendency toward (1) antinomian practices or (2) gluttony and materialism. This sounds more like Greek false teachers (cf. Rom. 16:17-18) than Jewish legalists (cf. 3:2-6). TEV may have captured the metaphorical meaning,"because their god is their bodily desires."

▣ "whose glory is in their shame" This could refer to

1. the Judaizers' emphasis on circumcision or Jewish pride

2. the Gnostics' emphasis on knowledge

3. the Libertines' immoral lifestyle

These false teachers were proud of the very things for which they should have been ashamed! The false teachers of the NT are often characterized by financial and/or sexual exploitation.

▣ "who set their minds on earthly things" This shows the origin of much of humanity's religiosity (cf. Isa. 29:13; Col. 2:16-23; 3:1-2).

3:20

NASB, NKJV"For our citizenship is in heaven"
NRSV"But our citizenship is in heaven"
TEV"We, however, are citizens of heaven"
NJB"But our homeland is in heaven"

This verse is a contrast to vv. 18-19. The pronoun "our" is emphatic. "Heaven" is plural (cf. II Cor. 12:2; Eph. 4:10; Heb. 4:14; 7:26) following the Hebrew usage (shamayim). Possibly Paul was using the Roman colonial status of this city as an illustration (cf. 1:27).

▣ "we eagerly wait for a Savior, the Lord Jesus Christ" Paul often uses this term "eagerly wait" in relation to the Second Coming (cf. Rom. 8:19,23,25; I Cor. 1:7; Gal. 5:5; Heb. 9:28). Believers' desire for the Second Coming is one evidence of their relationship with Christ and an impetus for Christlike living (cf. Rom. 8:19, 23; I Cor. 1:7).

Paul's emphasis on the Lord's return is recurrent, but his understanding of the time element is ambiguous. There are several passages in which Paul includes himself in the group who would be alive at the Second Coming (cf. I Cor. 15:51-52; II Corinthians 5; Phil. 3:20; I Thess. 4:15,17). However, there are other passages where he asserts a future return beyond his own lifetime (cf. I Cor. 6:14; II Cor. 4:14 and especially II Thessalonians). It is possible that the "we" of the first group of texts is literary, or that Paul's views on this subject developed. It is difficult to suppose that an inspired author "developed" his theology. A better approach is to assert a dialectical model. Paul, like all NT writers, asserted the certainty and "soon-ness" of the Second Coming. Believers are to live in light of the any-moment return of the Lord! However, Jesus (Matthew 24) and Paul (II Thessalonians 2) spoke of historical events that must occur before the Second Coming. Both are somehow true! The return of Jesus is a motivating hope of every generation of believers but the reality of only one generation!

This is one of two times Paul calls Jesus "Savior" (cf. Eph. 5:23) before the Pastoral Letters (I Timothy, II Timothy, Titus), in which he uses the title ten times. This term came to be a title for the Roman Emperor. In Titus there is a parallel in the use of this term between God the Father and Jesus the Son (cf. 1:3 vs. 1:4; 2:10 vs. 2:13; 3:4 vs. 3:6). The early Christians were willing to face death rather than relinquish this title to the Emperor. Both "Savior" and "Lord" were Imperial Roman titles used by Christians exclusively for Jesus.

3:21 "who will transform the body of our humble state into conformity with the body of His glory" Paul put a positive emphasis on believers' bodily existence (cf. II Cor. 5:1-10), both here and in heaven. This is referred to theologically as glorification (cf. Rom. 8:30; I John 3:2), when salvation will be consummated and fully realized. Our body of dust (cf. Ps. 103:14) will be exchanged and remade (I Thess. 4:13-18) into a spiritual body like Jesus' (cf. I Cor. 15:45; I John 3:2).

▣ "He has even to subject all things to Himself" The resurrected Christ is Lord of all (cf. I Cor. 15:24-28; Col. 1:20).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who is Paul referring to in verse 2?

2. Why does Paul give his Jewish credentials?

3. Practically, how does v. 10 relate to believers?

4. Are these false teachers saved?

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