Read the Epistle to the Philippians. Interpretation of the Epistle of the Holy Apostle Paul to the Philippians. Practical Application and How to Rejoice in Difficult Circumstances

The apostle begins with an address and a blessing, v. 1, 2. Then he gives thanks for the saints at Philippi, v. 3-6. He speaks of his love for them and concern for their spiritual welfare (vv. 7, 8), of his prayers for them (vv. 9-11) and of his concern that his suffering would not be a stumbling block for them (vv. 12 -20), about his readiness to glorify Christ by life or death (vv. 21-26) and ends with a double call - to consistency and perseverance, vv. 27-30. Verses 1, 2

I. Who are the authors of this letter - Paul and Timothy, servants of Jesus Christ... Although Paul was alone inspired by God, yet he unites himself with Timothy to express his humility and honor Timothy. Older, stronger, and more eminent Christians should respect and maintain the reputations of younger, weaker, and lesser known Christians. Servants of Jesus Christ, not only in general status as His disciples, but also as fulfilling a special ministry, the ministry of an apostle and evangelist. Let us note: to be slaves of Jesus Christ, not masters in the church, but slaves of Christ, was the highest honor for the greatest of the apostles, for the most outstanding ministers.

II. To whom is the message addressed?

1. To all the saints in Christ Jesus who are at Philippi... Paul addresses himself first to the church, and then to the ministers, since the ministers are for the church, for its edification and benefit, and not the church for the ministers, for their greatness, dominion and prosperity. Not because we take power over your faith; but we will promote your joy... 2 Cor 1:24. They are not only slaves of Christ, but also slaves of the church for His sake. We are your servants for Jesus, 2 Cor 4:5. Note, Christians are here called holy, that is, set apart to God, or sanctified by His Spirit, that is, either holy according to their outward profession, or actually holy. He who is not truly holy on earth will never be holy in heaven. The Epistle is intended for all saints, some as well as others, including the most insignificant, poor and simple members of the church. Christ makes no distinctions; both the poor and the rich are united in Him, and ministers must be equally attentive to everyone. We must have faith in Jesus Christ our Lord of glory, regardless of persons, James 2:1. Saints in Christ Jesus; they are holy only by virtue of their indwelling in Jesus Christ. Outside of Christ, the holiest will be sinners, unable to stand before God.

2. The message is also addressed to ministers - with bishops and deacons; The first mentioned are the bishops, or presbyters, whose ministry was to teach and lead; then the deacons, or trustees of the poor, who took care of the external affairs of the house of God: the place for worship and the internal structure of the house, the material support of ministers and the support of the poor. These were the only types of ministry in the church known at that time and established by God himself. The Apostle, addressing in his letter to the Christian Church, recognizes only two spiritual orders - bishop and deacon. And anyone who will notice that throughout the New Testament the same dignities and titles, the same qualities and functions, the same honors and respect are attributed to the ministers called bishops and elders, he will find how difficult it is to make the distinction between their titles or orders of service at the time of the composition of the Holy Scriptures.

III. Apostolic blessing: Grace and peace to you from God our Father and the Lord Jesus Christ, v. 2. This blessing of the apostle coincides, almost word for word, with the blessings in all his other epistles; this teaches us not to shy away from forms, although we should not become too attached to them, especially if they are not biblical. The only form found in the Old Testament refers to blessing (Numbers 6:23-26): ...so bless the children of Israel, saying to them: The Lord bless you and keep you! May the Lord look upon you with His bright face and have mercy on you! May the Lord turn His face towards you and give you peace! Also in the New Testament, the desired good is spiritual good - grace and peace, undeserved mercy and favor of God with all the blessed fruits and results that flow from them. And all this is from God our Father and the Lord Jesus Christ, from both of them, although in different ways. Please note:

1. There is no world without grace. Inner peace stems from the consciousness of God's favor.

2. There is no peace or grace except from God our Father, the source of all blessings, the Father of lights, from whom comes down every good gift and every perfect gift, James 1:17.

3. There is no grace and peace from God our Father except in and through our Lord Jesus Christ. Christ as Mediator is the channel that transmits all spiritual blessings to the church and distributes them among all its members.

Verses 3-6. After the address and blessing, the apostle proceeds to give thanks for the saints at Philippi. He tells them exactly what he thanked God for them for. Please note:

I. Paul remembered them; he carried them in his heart, and although he did not see them and was far from them, nevertheless they did not leave his head: or, With every memory of you - epi pavshthi mneiva. Whenever they came to his mind, he talked about them and listened to them with pleasure. The very memory of the Philippians gave him pleasure: it was pleasant to hear about the prosperity of absent friends.

II. He remembered them with joy. In Philippi, Paul was treated very cruelly, he was beaten and chained in stocks; he had seen little of the fruits of his labor there, but nevertheless he remembered Philippi with joy. The apostle considered his suffering for Christ an honor for himself, a consolation and a crown, and therefore he rejoiced at every mention of the place where he had to suffer. Not only was he not ashamed of his sufferings or did not want to hear about the place where he had to endure them, but he remembered them with joy.

III. He remembered the Philippians in prayer: Always in all my prayers for you all... v. 4. The best remembrance of our friends is to remember them before the throne of grace. Paul prayed a lot for his friends, for all friends, but especially for these. As can be assumed from his words, Paul mentioned at the throne of grace various churches for which he had special care, and named each specifically by name. He also had time set aside for prayer for the church in Philippi. God allows us to be free before Him in our prayers, and at the same time, to our comfort, He knows whom we mean when we do not name those for whom we pray.

IV. He thanked God at every joyful memory of them. Thanksgiving is an obligatory part of every prayer, and everything that is the subject of our joy should also be the subject of our thanksgiving. What brings us comfort should bring glory to God. Paul both prayed and thanked God with joy. Holy joy is the heart and soul of grateful praise, and grateful praise is the mouth and tongue of holy joy.

V. Both in petitions and thanksgivings we must address God as our God: I thank my God... Receiving every mercy sent to us by the hand of God as from our God, we are encouraged in prayer, and our hearts are enlarged in praise . I thank my God whenever I remember you... We must thank our God for the grace and comfort, for the gifts and abilities given to others, since they bring blessing to us and God is glorified through them. Why does Paul thank God?

1. For the comfort he had in them: ...for your share in the gospel from the first day even unto this time, v. 5. Note, It is a good work to share in the gospel, and the least of Christians can share in it with the greatest of the apostles, for the salvation of the gospel is a common salvation (Jude 3), and they have received with them an equally precious faith... 2 Pet. 1:1. He who sincerely accepts the Gospel has participated in the gospel from the first day; a born-again Christian, if truly born again, has a share in all the promises and privileges of the gospel from the very first day of his conversion. Even to this day. Note, It is a great satisfaction to ministers when Christians who have begun well continue to do so well. Some understand by participation in the gospel the activity of the Philippians in spreading the Gospel, translating the word KOivojvmuz communion (communication), a communication (distribution, transmission). But when comparing these words with the thanksgiving offered by Paul for other churches, the most probable assumption seems to be that they have a more general meaning and refer to the participation of the Philippians in faith, hope, holy love together with all sincere Christians - participation in the gospel promises, sacraments , privileges and hopes, from the first day and even to this day.

2. For his confidence concerning them (v. 6): Being confident of this... ff. Note, The confidence of Christians is their great comfort; we can derive from our hopes as much cause for thanksgiving as from our joys, and we must give thanks not only for what we already possess and have experienced, but also for what we hope to possess in the future. Paul speaks with great confidence concerning the welfare of others, his love for them helps him to hope for the best for them, and his faith gives him the assurance that if they were sincere they would be blessed: ... that he who began a good work in you will bring to completion (him) even until the day of Jesus Christ. A good work among you - iv I am looking for such a translation is possible, that is, these words can be understood in a more general sense, in the sense of planting a church among the Philippians. He who planted Christianity in this world will preserve it as long as the world stands. Christ will have the Church until the mystery of God is completed and the mystical body of Christ is completed. The church is built on rock, and the gates of hell will not prevail against it. But, most likely, these words should be applied to specific individuals, in which case they signify the completion of the work of grace wherever it was begun. Note here:

(1.) A work of grace is a good work, a blessed work, for it makes us good and is the guarantee of good for us. It makes us like God and able to enjoy in God. That which brings us the greatest good can confidently be called a good deed.

(2) Wherever this good work begins, God is the one who began it: ... who began a good work in you... We could not begin it ourselves, for by nature we are dead in trespasses and sins, and what can be done a dead man for his resurrection from the dead, or what can he begin to do until he is quickened in relation to what he was dead to? Only God can give life to such dead men, Eph. 2:1; Col 2:13.

(3) The work of grace only begins in this life, it does not end here; while we are in this imperfect state, there is still much to be done.

(4) If God, who began a good work, does not continue and complete it, then it will forever remain unfinished. He who started it must complete it.

(5) We can be confident, that is, deeply convinced, that God will not only not forget, but will complete and crown the work of His hands.

(6) The work of grace will not be finished until the day of Jesus Christ, the day of His appearing. When He comes to judge the world and completes His mediation, then this work will be completed and the cornerstone will be taken out with great shouting. In Art. 10 there is a similar expression.

Verses 7-8. The apostle speaks of his ardent love for the Philippians and his concern for their spiritual well-being: ... I have you in my heart ... v. 7. He loved them like his own soul; they were very close to his heart. He thought and cared about them a lot. Please note:

1. Why he had them in his heart: ... because both in my bonds, so in the defense and establishment of the gospel, you are all partakers of my grace (in the English text - Translator's note);

that is, because they benefited from him and from his ministry; they joined in with the grace of God that was transmitted to them through him, through his hands. The servant becomes immensely dear to the one who has received a blessing through his service. Or: “You are my partners in grace, joining me in my labors and sufferings.” With their sympathy, attention and readiness to help, they participated with Paul in his sorrows. He calls them his partakers in grace, for he who suffers with the saints will share with them their consolation, and he who bears part of the burden will have his share in the reward. He loved them because they remained faithful to him, when he was in bonds, in defending and establishing the gospel: they were as ready to stand up for the gospel in their place, and to the best of their ability, as the apostle was in his, so he had them in my heart. Comrades in suffering must be dear to each other. Those who risk and suffer for the same cause of God should have an ardent love for each other. The Philippians showed their respect for Paul by holding fast to the doctrine he taught and being willing to suffer with him for it. The surest sign of our respect for ministers is acceptance of the doctrine they preach and fidelity to it.

2. The obviousness of this: As I should think about you all, because I have you in my heart... From this it is clear why he had them in his heart - because he had a good opinion and a good hope regarding them. Note that it is very correct when we think only the best about other people, as much as possible, and assume only the best about them, as far as the facts allow.

3. Appeal to God as a witness of the truth of these words (v. 8): God is the witness that I love you all with the love of Jesus Christ. Having them in his heart, he yearned for them, wished either to see them and hear about them, or wished them spiritual well-being and improvement in knowledge and grace. He rejoiced over them (v. 4), seeing good among them and hearing good about them, but he longed to hear more good things about them; he loved all of them, not only those of them who were smart and rich, but also the poorest and most insignificant; he loved them with the love of Jesus Christ, that tender love which Christ Himself cherished and showed towards precious souls. In this Paul was a follower of Christ, and all good ministers should strive to be so. Oh, with what compassion Jesus Christ treats poor souls! It was this compassion that prompted Him to accomplish their salvation, to go to such enormous expense in order to achieve it. Consistent with the example of Jesus Christ, Paul also had compassion for them and loved them with the love of Jesus Christ. Shouldn't we also love and pity the souls for whom Christ felt such love and pity? Paul calls God as a witness: God is a witness... He told them about his inner disposition towards them, the sincerity of which only God could testify, so Paul appeals to Him. “Whether you know it or not, whether you feel it, God, who sees the heart, knows it.”

Verses 9-11. These verses contain the prayers Paul offered for the Philippians. He often revealed to his friends what he asked God for in his prayers for them, that they might know what they should ask for themselves in their prayers, and that they might be encouraged in the hope of receiving from God the life-giving, strengthening, and comforting grace of which such a strong intercessor as Paul asks for them. We are encouraged by the knowledge that our friends are praying for us, who have, as we have reason to believe, access to the throne of grace. He also told them about this so that they would know what to guide their walk and would try to answer his prayers, for through this it would be revealed that God had answered them. By praying for the Philippians in this way, Paul had good hopes for them. The desire not to disappoint our praying friends and ministers in their expectations should motivate us to the performance of our duty. He prayed for

1. That they may be loving and that their love may increase: ...that your love may increase more and more... Paul means here love for God, for each other, and for all people. Love is the fulfillment of both the law and the gospel. Note: whoever abounds in any virtue must grow in it even more and more, because it always lacks something, and even with our best achievements we remain imperfect.

2. So that they are knowledgeable and prudent, so that their love increases in knowledge and every feeling. It is not blind love that receives God's praise, but love based on knowledge and understanding. We must love God for His infinite excellences and perfections, and our brothers because we see the image of God in them. Strong feelings without knowledge and prudence will not perfect us according to the will of God, and sometimes they do more harm than good. The Jews were zealous for God, but not according to reason, and this zeal drove them to violence and rage, Rom. 10:2; John 16:2.

3. So that they can distinguish between good and evil. This must be the consequence of their growth in knowledge and every feeling: So that by knowing what is better... (v. 10), or (according to other translations), by trying different things, so that by testing them we may approve the best and understand its difference from everything else. Let us note: the best are the truths and commandments of Christ; each of us must approve of them and recognize them as such. We only need to test and approve them, and they themselves will testify to every inquisitive and judicious mind.

4. So that they are honest, sincere Christians: So that... you are pure... (English sincere - Translator's note). Sincerity is the perfection required of us by the Gospel, this is what should characterize our behavior in this world, what is the glory of all our virtues. When our eye is pure, when everything we do is done with God in our hearts, when we truly are what we appear to be to the people around us, when our intentions are honest, then we are sincere.

5. That they may not stumble in the day of Christ; that we may live before God with a good conscience (Acts 23:1), that we may strive always to have a blameless conscience before God and men, Acts 24:16. We must remain blameless to the end in order to appear as such on the day of Christ. He will present the Church without spot or wrinkle (Eph. 5:27), and will present those who believe blameless before His glory with joy, Jude. 24.

6. So that they would be useful people, bearing fruit (v. 11): Filled with the fruits of righteousness... Our fruits are from God, therefore we must ask Him for them. The fruits of righteousness are the evidence and result of our sanctification. Full of fruits. Note, He who does much good should strive to do more. The fruits of righteousness, brought for the glory of God and the building of His Church, must really fill us, we must be hung with them on all sides. Do not be afraid that if you bear the fruits of righteousness you will become empty; on the contrary, you will be filled with them. These fruits come from Jesus Christ and His power and grace, for without Him we can do nothing. He is the root of the olive from which it receives its juice. We are strengthened... in the grace of Christ Jesus (2 Timothy 2:1) and strengthened by His Spirit (Eph 3:16), and all this to the glory and praise of God. Filled with fruits, we should not seek our own glory, but the glory and praise of God, so that God may be glorified in everything (1 Peter 4:11), so that everything we do, we do for the glory of God, 1 Cor 10:31. When Christians are not just good, but do good and abound in good works, it is to the great honor of God.

Verses 12-20. We see here how the apostle tries to prevent the danger of seducing the Philippians at his sufferings. He was a prisoner in Rome at the time, and this could have been a stumbling block to those who accepted the gospel through his ministry. They could succumb to the thought: if this teaching were truly God’s, then God would not allow such an active and fruitful preacher, who worked so hard to spread it, to be rejected like an unfit, broken vessel. They could renounce this teaching so as not to be subjected to similar sorrows themselves. In order to remove the temptation of the cross, Paul explains this dark, difficult period of suffering in his life, and does so very calmly and intelligibly, in a spirit of reconciliation with the wisdom and goodness of God in using him.

I. He suffered through the bitter enemies of the gospel, who threw him into prison with a design to take his life; but the Philippians should not be offended by it, for it was for the good, and the greater success of the gospel (v. 12): my circumstances. contributed to greater success of the gospel. The providence of God in an amazing way brought out of such a great evil, from the imprisonment of the apostle, such a great good - the expansion of the gospel. “...I suffer even to the point of bondage, like a villain; but there is no bond to the word of God, 2 Timothy 2:9. They cannot imprison the word of God; it spreads freely, even though I am imprisoned.” But how did this happen?

1. Paul's bonds alarmed those outside (v. 13): “...my bonds in Christ became known to the whole praetorium and to everyone else. The emperor, his courtiers and other authorities were convinced that I was suffering not as a villain, but as an honest person with a good conscience. They learned that I was suffering for Christ, and not for some crime.” Please note:

(1) His sufferings made him famous at court, where otherwise he would probably never have been known; this might have aroused in some of the court an interest in the Gospel for which he suffered, and of which they might otherwise never have heard.

(2) When Paul's bonds became known to the praetorium, they became known in all other places. The opinions of the court have an enormous influence on the opinions of the whole people - Regis ad exemplus totus componitur orbis.

2. They served as encouragement to those within. Paul's suffering amazed his enemies and encouraged his friends. The righteous will be amazed at this, and the innocent will be indignant at the hypocrite. But the righteous will hold fast to his way, and the pure with hands will be strengthened more and more, Job 17:8,9. So it was in the case of Paul: And the greater part of the brethren in the Lord, being encouraged by my bonds, began to preach the word of God with greater boldness, without fear, v. 14. The prospect of suffering for the faith probably alarmed and discouraged them, but when they learned that Paul was imprisoned for Christ, they not only did not shy away from preaching Christ and glorifying His name, but, on the contrary, began to do it with great boldness, for they were glad to suffer with Paul. If they had to go from the pulpit to prison, they would agree to this, because they would find themselves there in such wonderful society. Moreover, they were greatly encouraged by the fact that Paul received support from Christ in his sufferings and amazing consolation. They saw that the one who serves Christ serves the good Master, who can both strengthen and encourage him in suffering for Him. Encouraged by my bonds. Shlyvotao. What they saw convinced and confirmed them even more. Notice how powerful God's grace is: what the enemies intended to discourage the preachers of the Gospel turned out to be encouragement for them. They started with more courage, without fear - they saw the worst and therefore were not afraid to take risks. Confidence gave them courage, and courage freed them from the power of fear.

II. Paul also suffered from false brothers, and not only from enemies (vv. 15, 16): Some... out of envy and selfish ambition... preach Christ. Some, out of ambition, do not preach Christ purely... This should have served as a stumbling block for some and a reason for disappointment, that there were people, jealous of Paul's reputation in the church and his influence among Christians, who sought to undermine his authority and take his place. When Paul found himself in prison, they secretly rejoiced that they had a good opportunity to tear people away from him, from their attachment to him; they began to preach more in order to gain a reputation for themselves, which they envied: ... thinking to increase the severity of my bonds. They thought in this way to upset his spirit, to sow in him fear of the loss of his authority, to evoke a feeling of being burdened by bonds and an impatient desire to free himself. How sad it is that among those professing the Gospel and even preaching it there were people who were guided by such base motives - they preached Christ out of hatred of Paul, out of a desire to increase the severity of his bonds. Let us not be surprised if in these last days of the decline of the church we meet such people. There were others, however, who were inspired by Paul's suffering to preach with greater boldness: Others with good disposition preach Christ... out of love... Sincerely loving the gospel, they could not allow the work to stop when the chief worker was put out of action. Knowing that I am appointed to defend the gospel. They knew that he had been appointed to defend and spread the Gospel in this world against all the attacks and opposition of his enemies, and they feared that it might suffer from Paul's imprisonment. This encouraged them to preach the word more boldly to make up for the lack of its ministry to the church.

III. It is very touching to see how calmly Paul treated all this: But what about that? No matter how they preach Christ, feignedly or sincerely, I rejoice and will rejoice. The preaching of Christ pleases everyone who desires success for His kingdom. We should rejoice in what serves the good of many people, even if it is done feignedly, not sincerely. It is not our business to judge the motives that guide people; that is God’s prerogative. Paul was so far from envying those who had freedom to preach the Gospel while he was in prison, that he rejoiced even when it was preached in a false way. All the more should we rejoice when the Gospel is preached sincerely, even if it is done in weakness and with some errors! The Apostle was pleased with the following in preaching the Gospel:

1. That it served for the salvation of men's souls: For I know that this will serve for my salvation... v. 19. Note: God can bring good out of evil - that which does not serve to save ministers, nevertheless, by the grace of God, can serve to save people. What reward can expect those who preach Christ out of selfish ambition, out of envy, in order to increase the burden of the bonds of a faithful servant? Who preaches feignedly and not sincerely? However, even such preaching can serve to save human souls, and Paul's joy in this also served to his salvation. The ability to rejoice in the preaching of Christ, even if it diminishes us and our own reputation, must truly contribute to salvation. John the Baptist revealed the same noble spirit when he delivered his first public sermon about Christ: “...this is my joy being fulfilled; He must increase, but I must decrease, John 3:29,30. Let Him shine even if it outshines me; may His glory increase, even if mine fades.” Some believe that Paul is talking here about thwarting the evil intent of his enemies and promoting his release from prison. ...Through your prayer and the assistance of the Spirit of Jesus Christ. Let us note: everything that serves to our salvation is such thanks to the assistance of the Spirit of Christ, and prayer is a means of attracting this assistance. The prayers of believers provide ministers with the assistance of the Holy Spirit, supporting them both in preaching the Gospel and in suffering for it.

2. That it should be for the glory of Christ, v. 20. Paul takes the opportunity to mention his complete devotion to Christ and His glory: In my confidence and hope that I will in no way be put to shame... etc. Note here:

(1) Every true Christian has a great desire that Christ may be glorified and exalted, and that His kingdom may come.

(2.) Those who really desire the exaltation of Christ desire that He should be magnified in their body. They present their bodies as living sacrifices (Rom. 12:1), and present their members to God as instruments of righteousness, Rom. 6:13. They want to serve His purposes and promote His glory with every member of their body and every faculty of their soul.

(3) It is of the greatest importance to the glory of Christ that we serve Him boldly and unashamedly, freely and without embarrassment: ... I will in no way be put to shame, but with all boldness, now as always Christ will be magnified in my body... The boldness of a Christian is an honor for Christ.

(4.) Those who have made the glory of Christ the object of their desires and purposes may make it the object of their hope and confidence. If he truly seeks the glory of Christ, he will certainly attain it. If we sincerely pray: Father! glorify Your name, then we can be sure that we will receive the same answer as Christ received: And I have glorified it and I will glorify it again! (John 12:28).

(5) Those who wish to magnify Christ in their body experience holy indifference to how this will be accomplished - by life or death. They leave it to Him to determine for them the path to His glory - work or suffering, zeal or patience, whether they will live working for His glory or die suffering for His name.

Verses 21-26. In this passage we have the estimate of life and death given by the blessed Paul; for him Christ was life and death was gain. Please note:

1. Having Christ in your life is a sure sign of every sincere Christian. The glory of Christ should be the goal of our life, the grace of Christ its principle, and His word its rule. The life of a Christian flows from Christ and is directed towards Christ. He is its source, rule and goal.

2. To whom Christ is life, to him death is gain, and this is a great gain, a real, eternal gain. For a worldly man, death is a great loss, for with it he loses all his blessings and hopes, but for a good Christian it is a gain, for it is the end of all his misfortunes and infirmities, the perfection of his consolations and the fulfillment of his hopes; she frees him from all the evils of this life and makes him the owner of the highest good. Or: for me... death is gain, that is, “both for me and for the Gospel, which will receive new confirmation in my blood, as it previously received it in my life.” Thus Christ will be magnified by his death, v. 20. Some translate this whole expression as follows: For me, whether I live or die, Christ is gain, that is, “both in life and in death, I desire nothing more than to be with Christ and to be found in Him.” One might think that if death is gain for Paul, it means that he is tired of life and is looking forward to death. No, he says:

I. If life in the flesh brings fruit to my work... v. 22. He believed that his work would be well rewarded if it contributed to the success of the Kingdom of Christ in this world. Faithful Christians and ministers are worth living in this world as long as they are able to work for the glory of God and the good of their church. ...I don't know what to choose. I am drawn to both... The difficulty Paul experienced was blessed, for he was choosing not between two evils, but between two good things. David was faced with a choice: sword, famine or pestilence; Paul had to choose between two blessings - to live for Christ or to be with Him. Then he talks to himself about it.

1. He was attracted to death. See how great the power of faith and the grace of God is: it can reconcile the mind with death, make it desirable, although death is the destruction of our nature and the greatest evil in nature. We have a natural aversion to death, but Paul was drawn to it (v. 23): I have a desire to be separated and to be with Christ... Notice:

(1.) To be with Christ is what makes death desirable to a good man. What is desired is not simply death itself or liberation from the body, but something associated with death that makes it truly desirable. If I can be with Christ, only by going through death, then it becomes desirable for me.

(2) As soon as the soul is separated from the body, it is immediately united to Christ. Today you will be with me in paradise, Luke 23:43. ...To leave the body and be with the Lord (2 Cor 5:8), without any intermediate interval. Because it is incomparably better, ttoAAw yap IaMou kreshaow - much, much better, or much preferable. Those who know the value of heaven and Christ readily agree that it is incomparably better to be in heaven than in this world, much better to be with Christ than with any of the creatures, for in this world we are surrounded by sin, born to suffer, and when we are installed with Christ, we say goodbye to sin and temptations, sorrows and death forever.

2. Paul reasoned that it was better to remain a little longer in this world for the sake of serving the church (v. 24): But it is more necessary for you to remain in the flesh. The church needs ministers, and it is difficult to do without faithful servants when the harvest is plentiful and the workers are few. Note, Those who have the most reason to desire death should be willing to remain in this world as long as God has something to do for them. Paul did not choose between life in heaven and life on earth; there can be no comparison between them; but he chose between serving Christ in this world and enjoying fellowship with Him in heaven. He chose to remain here on earth, where he faced strong opposition and difficulties, for the sake of the cause of Christ and the interests of His Church, abandoning his reward for a while.

II. And I know for sure that I will remain and abide with you all for your success and joy in faith, v. 25. Notice here:

(1.) How sure was Paul's confidence that divine providence was working everything out for his best. “Being sure that for your sake it is necessary for me to remain in the flesh, I know that I will remain in it.”

2. We can be confident that God will do what is best for His church. If we know what is necessary for the building up of the body of Christ, then we can be sure that it will be sent to her, for He cares about the interests of the Church and will do the best for her, everything that is necessary for her in the conditions in which she finds herself .

3. Observe why ministers are left on earth: ...for our success and joy in faith, for our progress in sanctification, and for our consolation.

4. Whatever contributes to our faith and joy is very important to our success on the path to heaven. The more faith, the more joy, and the more faith and joy, the more we succeed in our Christian career. 5. The work of ministers is necessary not only for the conversion of sinners, but also for the edification of the saints and the promotion of their spiritual growth.

III. So that your praise (English joy - Translator's note) in Christ Jesus may increase through me, at my second coming to you, v. 26. They rejoiced in the hope of seeing him again and receiving the blessing of his labor among them. Please note:

1. The presence of ministers in the church should please everyone who wants the benefit of the church and its interests.

2. All our joys should culminate in joy in Christ. Our joy over faithful servants should be joy in Christ Jesus for them, for they are the friends of the Bridegroom and must be received in His name and for His sake.

Verses 27-30. The apostle ends the chapter with two exhortations:

I. He exhorts them to be consistent in their lives (v. 27): Only live worthy of the gospel of Christ... Note, The lives of those who profess the gospel of Christ must be worthy of the gospel, that is, conformable to it, in harmony with it. It must be a life suitable to people who are convinced of the truths of the Gospel, obedient to its laws and trusting in its promises, that is, a life of faith, holiness and joy. In all respects they should be similar to people who belong to the Kingdom of God, who are its citizens and subjects. When our life forms one whole with our confession, this serves as an adornment to it. ...So that whether I come and see you, or do not come, I hear about you... Paul spoke in v. 26 about his second coming to them, and spoke about this with some confidence, although he was in chains; however, he doesn't want them to count on it. Our life of faith should not depend on ministers: “Whether I come or not, I want to hear good things about you, that you stand firm.” Whether ministers come to us or not, Christ is always with us. He is close to us, He is never far from us, and His second coming is also near. ...The coming of the Lord is drawing near, Pak 5:8. Let me hear about you that you stand in one spirit, striving with one accord for the faith of the gospel. He wanted to hear that their lives were worthy of the gospel in three ways:

1. Those who profess the Gospel should strive for it, apply holy zeal to achieve the Kingdom of Heaven. The evangelical faith is the evangelical doctrine of faith, or the evangelical religion. The faith of the gospel is worth contending for. If religion is worth anything, it is worth everything. It is necessary to strive for faith in view of the great opposition against it. He who sleeps is on the path to destruction, but he who wants to go to heaven must be vigilant and diligent.

2. Also worthy of the Gospel is unity of spirit and unanimity among Christians: ... contending with one accord for the faith; not to strive against each other, but to strive all together against the common enemy. Unity of spirit and unanimity are worthy of the Gospel, for there is one Lord, one faith, one baptism. With all the differences in judgments and opinions on various issues, Christians can still have one heart and the same feelings.

3. The manifestation of steadfastness of spirit is also worthy of the Gospel: ... that you stand in one spirit, striving with one accord. Be firm and unshakable in the face of any opposition. It is a disgrace to a religion if its practitioners are fickle, fickle in their thoughts, and unstable as water. Those who want to fight for the gospel faith must stand firmly for it.

II. He also calls on them to be courageous and steadfast in suffering: And do not be afraid of your opponents in anything... v. 28. Those who profess the Gospel of Christ have always encountered opponents, especially in the early days of Christianity. We must take great care to hold fast our profession and be faithful to it; whatever opposition we may encounter, we should not be afraid of it, considering that the position of the persecuted is much better and more blessed than the position of the pursuers, for persecution is an omen of destruction. For those who oppose the Gospel of Christ and harm His followers, this is a sign of their destruction. And being persecuted is a guarantee of salvation. However, it cannot be said that this is a sure sign, since many hypocrites also suffered for their religion; but if we suffer in the right way for the cause of Christ, then this is a good sign that we are truly zealous for him and are destined for salvation. Because it has been given to you for Christ’s sake not only to believe in Him, but also to suffer for Him, v. 29. We have been given two precious gifts, both for the sake of Christ:

1. Believe in Him. Faith is the gift of God, given to us for the sake of Christ, Who acquired for us not only the blessedness that constitutes the object of faith, but also faith itself; the ability or disposition to believe comes from God.

2. To suffer for Christ's sake is also a precious gift, it is a great honor and a great advantage, for by suffering we can greatly contribute to the glory of God, which is the purpose of our creation, and to the encouragement and confirmation of the faith of others. In addition, a great reward is determined for those who suffer for Christ: Blessed are you when they revile you and persecute you... for great is your reward in heaven, Mat 5:11. And if we endure, we will also reign with Him... 2 Timothy 2:12. When we endure reproach and loss for Christ's sake, we must consider it a great gift and value it accordingly, if only we endure our sufferings with the patience of true martyrs and confessors (v. 30): “By the same struggle that you saw in me and now hear about me, that is, suffering in the same way as you saw in me, and now you hear about me that I suffer.” What makes a true martyr is not just suffering, but the cause for which it is endured, and not only that, but also the state of mind during suffering. A person can suffer for a bad deed, and then he suffers justly, or for a good deed, but in the wrong spirit, and then his suffering loses its value.

Epistle to the PhilippiansDan Burns

Writing setting

The book of Philippians is one of the most personal letters Paul wrote to the churches. The church at Philippi was the first European church founded by Paul. During his second missionary journey, Paul received a vision asking him to come and help the people in Macedonia. Paul responded and headed with Timothy from Asia Minor (modern Turkey) to Macedonia. Paul met people who were gathering to worship outside the city, presumably a small group of Jews and God-fearing people who were not enough to form their own synagogue. The first convert was a God-fearing woman named Lydia. She and her household believed and became the nucleus of a new church. They showed hospitality to Paul and his companions. The new church most likely met in her home. While Paul was in Philippi, a slave girl who predicted the future through an evil spirit was freed from him, much to the displeasure of her masters. They stirred up the people against Paul, which resulted in him and Silas being thrown into prison. Although God miraculously freed them from their bonds in the middle of the night, they chose to remain in their prison cells out of mercy for the jailer. As a result of this, the jailer himself and all his household believed and were baptized. After defending himself and his actions before city officials, Paul and his company left Philippi and headed to Thessalonica, Berea and Athens. Paul later returned and visited the church in Philippi again on his third missionary journey.

Philippi was the first large city in Macedonia, whose capital was the city of Thessalonica. The city was named after Alexander the Great's father, Philip II of Macedon, in 367 BC. The city became part of the Roman Empire in 167 BC and became home to many Roman soldiers. Gradually the city received Roman status. The church at Philippi most likely consisted primarily of pagans. Although the church was small and poor, it was very helpful and generous. They faithfully supported Paul whenever he was in need. Traditionally it is assumed that Paul was in prison in Rome when he wrote this letter in AD 60-63. Recently it has been suggested that Paul was in prison in Caesarea Philippi on his way to Rome and wrote this letter in 58-60. from RH. The letter itself does not indicate the location of his imprisonment.

Paul wrote to a church facing a variety of internal and external problems. Paul instructed the church to stand firm in one spirit and strive for unity to help them resolve their internal conflict. He also hinted at opposition from outside the church. Some believers acted as competitors to Paul in preaching Christ, wanting to cause trouble for him while he was in prison. However, Paul rejoiced in the preaching of the gospel, which suggests that these competitors were true believers. Paul spoke very negatively about another group that preached circumcision and election. Most likely, these were Jewish missionaries, as opposed to Jewish Christians. They threatened the Philippian converts (1:27) and forced them to become Jews through circumcision (3:19). Paul warned the Philippians about the danger of joining the latter group and encouraged them to resist their pressure.

Literary purpose

Paul wrote a letter to the church at Philippi primarily to thank that church for their gift of supporting him and his ministry. In a sense, Philippians is the first “letter of thanks” for missionary support. The messenger who delivered the letter, Epaphroditus, fell ill during his journey, and was even on the verge of life and death. Paul felt the need to explain to the church why he was sending Epaphroditus back to them. In the context of the letter, Paul encouraged them to endure the persecution that was the world's natural reaction to Christ's disciples. Paul himself wrote from prison and knew that they would be worried about him. He wrote to comfort them, assuring them that God was using Paul's imprisonment for good, both to preach the gospel and to encourage believers through his imprisonment. He also encouraged them to actively strive for unity. There were disputes and possible division within the church, and Paul wanted the church to resolve these issues in order to achieve a deeper level of unity. There was some false doctrine being promoted in Philippi, somewhat similar to the influence of Judaism in Galatia, and Paul needed to correct it. Paul wrote this letter to encourage the church to stand firm in the faith despite the various obstacles they faced and to rejoice in the gospel they had received.

Theological Topics

Perseverance during persecution

One of the main themes in the message is joy. In this letter, Paul used the verb “rejoice” 9 times and the noun “joy” 5 times. Paul gives the specific command to rejoice twice in two different places (Phil. 1:18, 4:4). The amazing thing is that Paul wrote this command while in prison. He explained, specifically in Philippians 1:12-19, how he could rejoice even in the face of such difficult circumstances. He taught the Philippians that even the imprisonment of God's messengers could not stop the spread of the gospel. The Philippians felt that Paul's imprisonment would hinder the spread of the gospel. During his journey, Paul, along with many churches, planted a church in Philippi. Freedom of movement was an essential requirement for the fulfillment of his task as apostle to the Gentiles. He had plans to travel through southern Europe and eventually reach Spain. But he ended up in prison, and very likely spent several years there. How could he preach the gospel to the pagans if he was in prison? How could he start new churches while confined to a Roman prison? It seemed like a terrible incident that would frustrate God's mission. However, God took what seemed like an obstacle and used it to advance the kingdom. God spread the gospel through Paul's testimony to the Roman guards. There is no hint in the text that the guards wanted to hear the Gospel. After all, the prisoner was following the example of a hero who was crucified by the Roman government. However, Paul used the opportunity to explain to many around him the reason for his imprisonment. Paul may have been in chains, but the gospel moved on unhindered (Acts 28:31). Imprisonment did not hinder the gospel, but simply provided Paul with a new place to preach.

God also spread the gospel through newly motivated evangelists. As a result of Paul's imprisonment, many brothers heard about Paul's situation. Although they were concerned for him out of love for him, they responded by taking on his mission and proclaiming the gospel themselves. They saw Paul's faith and courage and imitated him. They proclaimed the Good News to the Gentiles, just as Paul did. They knew that their preaching could result in their suffering or imprisonment, but they were willing to devote their lives to the gospel, just as Paul did. Hence the effect of his imprisonment - the multiplication of messengers. God works all things for good for those who believe in Him (Rom. 8:28). Paul could rejoice even when someone preached the gospel for selfish reasons. Someone wanted to cause trouble for Paul while he was in prison, perhaps gaining more followers than Paul and establishing his reputation while the great apostle was in prison. Nevertheless, Paul rejoiced when he decided not to judge another man's servant (Rom. 14:4).

Paul believed that God would deliver him from all the trials of this world. Although Paul eventually died as a prisoner in Rome, he knew that even death would not separate him from the love of God (Rom. 8:37-39). He followed the example of his Lord, who also died at the hands of Roman officials, and through suffering gave humanity a reason to rejoice.

At the end of his letter, Paul shared his secret to being content even in need. Even while in prison, deprived of his personal freedoms, Paul knew how to find true joy. “I can do all things through Jesus Christ who strengthens me” (Phil. 4:13). Paul could rejoice in bondage, rejoice in time of suffering, and rejoice in great need, because he personally knew the source of all joy—Jesus Christ.

Unity in the midst of discord

The church at Philippi seemed to be dealing with the interpersonal conflict of its leaders. The division was not as obvious and public as it was in the Corinthian church, but it existed nonetheless. Paul is explicitly asking the two women, Syntyche and Euodia, to come to an agreement with each other. Paul asks an unnamed co-worker to help them come to an agreement (Phil. 4:2-3). Paul introduced the theme of pursuing unity in Phil. 1:27 and most pointedly spoke of it in Philippians. 2:1-5.

Paul began in Phil. 2:1 with a description of the unity given to believers as a fruit of the Holy Spirit. The gospel unites people of every tribe, language, race and nation. Believers receive grace and mercy from God to meet their greatest need. Believers receive the Holy Spirit, which gives them fellowship with God. Believers follow Christ, who gives them a common leader and a common purpose. All believers have similar experiences of God's mercy and love, which they strive to reflect in their relationships with others. These things are so deep and so fundamental to the identity of believers that they provide them with a unity that is far greater than the divisions that separate them. Believers are a new, united people - a people “in Christ.” Believers have a common goal: to seek Christ and spread the Gospel. This unity is much greater than the temporary peace established by the forces of this world. Biblical unity is generated by the Holy Spirit when He creates in us new desires, new connections and a new perspective, which ultimately unites us with our new head - Jesus Christ.

However, we are characterized more by the reality of our diversity than by our unity. Although our natural differences of language, class, and race seem to be major obstacles, Paul focuses on the deeper issues that divide us: pride and self-centeredness. Paul opposes ambition, vanity and showing interest only in himself. These phrases describe people's natural tendencies. We all think about ourselves and our needs first. We are more aware of our own needs, dreams and plans than the needs, dreams and plans of others. Likewise, we are more aware of our own wounds, pain, and hurts than we are of someone else's. Therefore, we tend to pursue our own goals and ambitions more zealously than anyone else's. If we are highly gifted, then we can spend a lot of resources on others while at the same time saving the main resources for ourselves. This often leads to a tendency to think that we are much more important and our needs are more urgent than those of the people around us. The situation becomes even more complicated when it is not our own need that is at stake, but the need of our family, our social group, or even our ministry. We are all trained to look after our own interests and tastes.

In Phil. 2:3-5, Paul provides an antidote to this kind of self-centered focus: serving others in the manner of Christ. Focusing on Christ leads to humility and a desire to serve. What is our focus: our interests or the interests of Jesus Christ (Phil. 2:21)? This is, in fact, the heart of the Christian faith. Either our world is God-centric, in terms of importance and priority, or it is human-centric, which means that humanity has the right to be human-centric. We believe that the world was created by God and for God and therefore we learn to live a God-centered life. God became man to show us how this is done. His humanity is a perfect example for all of us.

Jesus Christ came to minister to the needs of others. He used all of His power to serve others. He trusted that His Father would take care of Him. Take a close look at His step of faith: He cared so much about others that He even gave Himself up to death. He did not allow the pain and humiliation of crucifixion to stop Him from serving the soldiers who crucified Him. At his dying hour, he prayed: “Father, forgive them, for they do not know what they are doing” (Luke 23:34). Christ humbled Himself by considering the lives of others more important than His own. By His death He cleansed people from their sin and provided them with eternal life.

The grace of Christ is sufficient to meet all our needs. By His death Christ redeemed us. Because God has forgiven us our sins, we are now children of God. God has given us an inheritance of great riches. We can ask God the Father in prayer to meet all our needs. We no longer have to worry about our needs. We don't need to be afraid. We can turn to God and trust that He will take care of us. When our needs are met in God, we are freed to serve others fully, knowing that God will provide for us. This is what we learn from the example of Christ.

Christology

Phil. 2:5-11 contains some of the clearest teaching about the nature and mission of Jesus Christ in the New Testament. Phil. 2:6 begins by stating that Jesus was the very image of God. Jesus came as God in the flesh. This is confirmed by the teachings in the Gospels, such as John. 20:29, 8:58, Matt. 9:6 and 28:18, as well as Paul's teaching in Col. 1:15-20 and Rom. 1:3-4. Paul preaches this truth by comparing the true nature of Jesus with His appearance. This is the fundamental contradiction that faces anyone who tries to understand Jesus. Jesus did not appear to be God. In Phil. 2:7-8 clearly states that Jesus came to be a man. He came in true human form and suffered death as a man. Paul explains Jesus' humility by arguing that Jesus did not consider equality with God to be some kind of robbery. Jesus, being God by nature, subordinated Himself functionally to God the Father. The difference between the function of Jesus (submission to God the Father) and the nature of Jesus (equal to God the Father) is a central tenet of historical Christianity. Jesus demonstrated His divinity by showing love and mercy rather than by directly claiming His rights. Jesus chose to give up His rights, privileges and high status to become a man. However, by doing this, He did not cease to be God and did not lose His divine qualities. There is no indication that His supernatural nature, power, or knowledge has changed. Thus, Jesus was both absolutely God and absolutely man.

The humility of Christ demonstrated in the incarnation is the fundamental characteristic that we are called to imitate in Philippians. 2:5. Jesus, the eternal God, was born weak and poor. Like a newborn child, He was the image of helplessness. Jesus, who took part in the creation of the world, became part of this creation. Jesus spent His days teaching from morning to evening, healing the sick, and casting out demons. Even though rejected and ridiculed by His people, He continued to serve. Jesus not only washed the disciples' feet with water, but also washed their souls with His blood, the cleansing blood of the perfect sacrifice. His humility and desire to serve others are attitudes His disciples are called to emulate.

The result of Christ's humility and service was His exaltation. Jesus Christ was exalted to the right hand of God and given the name that is above all names. Jesus' humble state did not last forever. Having died for humanity, He rose again and was exalted during His ascension. The term "at the right hand of God the Father" refers to a position of respect and authority. Jesus is Lord of all. The name “above every name” refers to the fact that Jesus is King over all kings and Lord of lords. Jesus is Lord of all, not just those who currently serve Him. Ultimately, even His enemies will serve Him. This allusion to Isaiah 45:23-24 is another reference to the deity of Jesus. In Isaiah 45, every knee bows to Yahweh (Isaiah 45:18-25). This prophetic text is applied to Jesus, demonstrating Jesus' equality with Yahweh. This shows that Paul saw no compromise between the worship of Jesus and Trinitarian monotheism.

The ascension of Jesus is at least a sample of what we can expect. Although our humility and suffering will not achieve what Christ did (namely, save the world), our suffering is a repetition of the example of Christ. Paul makes this argument in Rom. 8:17 and 2 Tim. 2:11. Those who suffer with Christ will be exalted with Christ. We suffer now, but later we will be exalted. We are humble now, but later we will be exalted. Our humility is temporary. Therefore, we patiently endure suffering and serve joyfully, clearly aware of what awaits us in the future.

Justification by Faith

Philippians gives us Paul's most autobiographical understanding of justification by faith. Philippians 3 describes Paul's genealogy and achievements in Judaism. Paul was a descendant of Jews, trained in Judaism as a Pharisee, strictly observed Jewish traditions, and demonstrated such zeal that he even persecuted a sect that he considered heretical. His human achievements in Judaism were impressive. And yet, when he met Jesus Christ on the road to Damascus, he realized that his worldly, religious achievements were nothing. When he met Christ, he knew what he needed: “...to be found in Him, not having your own righteousness, which is from the law, but that which is through faith in Christ, the righteousness that is from God by faith” (Phil. 3:9 ). Paul learned personally that his personal righteousness, no matter how developed or advanced, would never justify him before God. He realized that he needed “foreign” righteousness, one that came from outside and was given to him by someone else. This gift came by grace through faith in Jesus Christ. After this, Paul made it his life's endeavor to seek this righteousness. He realized that such righteousness had to be given by grace and could not be earned. Righteousness was given to those who were “in Christ” as a free gift. This doctrine of justification by faith in Christ alone became the core of the gospel he preached (Rom. 3:21-26, 2 Cor. 5:17-21, Gal. 2:16, Eph. 2:8). Paul made it his lifelong goal to pursue God, His Gospel, His Son Jesus Christ, and the reward that came with it. Paul taught that we were justified in Christ when we first believed, but we nonetheless spend our lives pursuing growth and maturity in that goal. Paul's highest goal was to strive for the main hero of the Gospel and the object of his faith - Jesus Christ. Through Christ, Paul sought to achieve the resurrection from the dead.

Structure

1. Introduction: Greetings, Thanksgiving, and Prayer 1:1-11
2. Paul's View of His Imprisonment 1:12-26
3. Edification in unity, humility and patience 1:27-2:30
4. Warning Against Inadequate Views of Justification 3:1-4:1
5. Instructions for the Pursuit of Godliness 4:2-9
6. Closing Thanksgivings and Greetings 4:10-23

Bible Study Questions on Philippians

Philippians 1:1-8

1. Why does Paul thank God for his friends in Philippi? Who do you thank God for every time you think of them?

2. Who do you pray for regularly? What motivates you to pray with joy? When do you pray without joy or when do you simply stop praying?

3. Who are your partners in the gospel? How did you develop your relationship? How can you develop relationships with other partners?

4. How could Paul be confident that God would complete what He began in the Philippians? Can you be confident that God will complete what He has started in your community? Based on what?

5. What principle does Jesus teach us in Mark. 4:26-29? How can God work while we sleep? In a situation where you do nothing, when is it difficult to believe God?

6. What principle does Jesus teach us in Mark? 4:30-32? How was God's kingdom small after he came to your area? In your life? How is it growing now?

7. What does mature faith look like, one that is “perfected”? What would you like to see God work in your life at this time?

8 Why did Paul want to be with the Philippians? What gave rise to such bonds of friendship?

Epistle to the Philippians 1:9-11

1. How did the Philippians experience God's love? How did they experience Paul's love? How does our experience of human love relate to our experience of God's love?

2. What prevents you from loving other people the way God loves you? What's the hardest thing about showing unconditional love?

3. When are knowledge and love opposites (1 Cor. 8:1-3)? How can knowledge prevent us from truly loving?

4. What type of knowledge is Paul talking about in Phil. 1:9? Read the parallel prayer in Col. 1:9. How does our knowledge of God affect the way we love?

5. What does “knowing the best” mean? Do we ever spend time doing many good things without even asking whether we are seeking what is best for God, namely, whether we are giving first priority to those things that God has clearly shown us to be priorities?

6. The terms “pure” and “unstumbling” refer to the removal of dirt. How did God remove your “dirt”? How does He continue to cleanse you?

7. The phrase “be filled with the fruits of righteousness” refers to the positive spiritual qualities that God produces in your life. What fruit has God produced in your life lately? What fruit are you praying for that God can produce in you now?

8. This prayer holds in mind the day when all our prayers for God's kingdom will be answered in a perfect manner, the day when Christ returns. How would your prayer be different if you were absolutely sure of a completely positive answer? How does Paul's method of prayer influence your approach to prayer?

Epistle to the Philippians 1:12-18

1. How do you usually react to difficult circumstances? When have you felt that bad things in your life were the direct influence of Satan?

2. How did God use the circumstances of Paul's imprisonment to spread the gospel? Has Satan been able to stop the spread of the Gospel?

3. How does Paul's suffering relate to Jesus' suffering?

4. How can we review our circumstances to see if God is giving us a new opportunity to share the gospel? How did this happen in your life?

5. Why did the other brothers decide to spread the gospel while Paul was in prison? Who inspired you to start spreading the Gospel?

6. What are some wrong motives for preaching Christ? Did Paul approve of such motives? Why could Paul rejoice in the spread of the gospel by “defective” messengers?

7. What prevents us from rejoicing in God's grace to other brethren, even those whose motives are suspect? What can we learn from Paul's attitude?

8. How can you rejoice today because the gospel is moving forward? How can you rejoice today even in difficult circumstances? How can you help others rejoice?

Epistle to the Philippians 1:19-26

1. What does Paul mean when he says “Christ is the life”? What was Paul's purpose in life? What is the purpose of your life?

2. What does it mean to be “in Christ”? How does this relate to the concept of “new creation” (2 Cor. 5:17)? How does the new creation relate to the first creation?

3. What does it mean to live “for Christ”? Why Gal. 2:20 teach us about this? Are you nervous about giving up your own life for another?

4. Paul describes living for Christ as “bringing fruit to his work.” What kind of fruit does Paul bear? What are some examples in your life where God has produced spiritual fruit in others through you? What is stopping you from investing in spiritual fruits?

5. What does Paul mean when he says “death is gain”? Do you consider dying for Christ to be gain? What Paul teaches about death in 2 Cor. 5:1-10?

6. How is the death of Christ a “gain”? How does this relate to our death?

7. When we “die to ourselves,” is that true death? Does this type of dying increase or decrease our quality of life?

8. Paul begins this section by praying for courage, that Christ may be magnified in him by life or death (1:20). When do you need more courage to glorify Christ with your life (or death)?

Epistle to the Philippians 1:27-30

1. Describe a lifestyle “worthy of the gospel.” Who do you think lives this lifestyle today? What prevents us from leading such a lifestyle today?

2. Isn't the idea of ​​living a life worthy of the gospel contrary to the grace and forgiveness of the gospel? Does grace lead to a more worthy lifestyle, or does a person simply feel free to seek forgiveness after sin?

3. Paul seems to suggest that in his absence some behave differently than they would in his presence. Do you behave differently in the absence of your boss (or your elders or authorities)?

4. There were opponents of the new Christians in Philippi. Who are the opponents of faith in your community? How is their opposition expressed? Does this make you afraid?

5. What our unity in Christ shows to our opponents, according to Phil. 1:28,? How can you strive for this kind of unity with your brothers and sisters?

6. Paul teaches us in 1:29 that we have been promised suffering. Why do we suffer, according to Rom. 8:19-25? Why we should not suffer according to 1 Pet. 4:15?

7. Where is God when we suffer? What principles does God reveal in Dan. 3:16-18? Where was God in Dan. 3:24-25? What was your experience of God being with you “on fire”?

8. How are we transformed into the image of Christ through suffering? Where do you need strength to grow in this area in your current suffering?

Epistle to the Philippians 2:1-4

1. Paul calls us to be like-minded in Phil. 2:2. Who are you on the same page with? What attracts you to people who think like you? What do you most often find in common with your friends and family?

2. What separates you from other people? What differences separate us from others and make it difficult to live and work together?

3. What unites believers, according to Phil. 2:1? How have you experienced the things listed in 2:1?

4. What is the difference between the unity offered by this world to heterogeneous groups and the unity offered by Jesus Christ?

5. Paul suggests that the main reason for the discord among the Philippians was their self-centeredness. Why do we all have a tendency to be self-centered? How does humanity's self-centeredness manifest itself in your culture?

6. What are your current ambitions? What are your ambitions in life? Is ambition selfish? When are they appropriate and when are they for personal reasons?

7. What does Paul teach is the antidote to selfishness? What does it mean to you to be a minister? How was Jesus a minister? List three practical things you can imitate about Jesus' nature as a servant.

8. If we consider the needs of others more important than our own, who will take care of our needs? What practical steps can we take to trust Christ with our own needs so that we can imitate Him in serving others?

Epistle to the Philippians 2:5-11

1. What does it mean to imitate Christ? What parts of His life can we emulate, and what parts of His life were uniquely relevant to Him and His mission?

2. Why Phil. 2:6 teach us about the deity of Jesus? Like In. 8:58, 20:28, Matt. Do 9:6 and 28:18 support this idea?

3. What does Phil 2:7 teach us about the humanity of Jesus? Like In. 1:14, Luke. 2:7 and Rom. Do 1:3 support this idea?

4. Jesus was uniquely human and God. How does this affect your understanding of God? If Jesus were only a man, or only God, how would that affect your faith?

5. How did Jesus humble himself according to Philippians 2:6-8? What was the result of this? How can we imitate Jesus' humility?

6. According to Phil. 2:9-11, what was the result of Jesus' humility, suffering, and death? Which is the highest place, according to Eph. 1:20-23? How do we participate in exalting Jesus?

7. What does it mean that Jesus had a name that is above every name? Are there any names that you, perhaps subconsciously, respect more than the name of Jesus?

8. What does it mean that every knee should bow to Jesus? What do we learn from Isa. 45:18-25? How does the reality that every knee bow to Jesus affect our understanding of the gospel? Corporate worship?

Epistle to the Philippians 2:12-18

1. What does it mean to “work out your own salvation”? How much of our salvation can we work out, and what part is done for us?

2. If it is God who works in us, then what is the meaning of obedience? How do God's work in us and our work of obedience relate to each other?

3. What kind of “fear and trembling” should we have before God? What is healthy fear and what is unhealthy? Do you usually fear God too much or too little?

4. What do you complain about the most? When do you complain most often?

5. What did the Jews like to complain about in the desert? See Exodus 15:24, 16:2, 17:3. What was wrong with their complaint? What is the root of the problem with our complaint?

6. How should we differ from this “obstinate and perverse generation”? Can you see the difference between the people in your congregation and the people of this world? How is the difference obvious? What is it blurred in?

7. What does it mean to “contain the word of life”? How can we do this in practice without complaining? When do we complain that we should “keep the word of life” or “shine like the stars”?

8. Paul considered his life well lived if he could rejoice in the growth of faith among the new believers at Philippi. What makes your life worth living? Under what conditions could you rejoice even if you knew that your life was being “made sacrifice for sacrifice” to God?

Epistle to the Philippians 2:19-30

1. How Timothy exemplifies the teaching of Paul in Phil. 2:1-5? Who of the people you know exemplifies these same character traits? Describe them.

2. Paul often calls Timothy his son. How is discipleship similar to a father-son relationship? How is it different from these relationships?

3. Who is your “Paul”? Who guides you in your faith and helps you grow? If there is no such person in your life, then who could become Paul for you?

4. Who is your “Timofey”? Who do you mentor in the faith and help grow? If there is no such person in your life, then who could become Timothy for you?

5. Why did Paul send Epaphroditus back to Philippi? What characteristics of a student did he demonstrate?

6. What kind of relationship was there between Epaphroditus and his church? How was this connection established? What kind of connection exists between you and your church? What can you do to help create a connection with your church similar to the relationship Epaphroditus had with his church?

7. Epaphroditus risked his life for the sake of the Gospel. What have you had to risk in this life for the sake of the gospel? Who do you know who risked a lot for Christ?

8. What does this passage teach us about how to treat faithful disciples? How can you grow in this area as a body?

Epistle to the Philippians 3:1-9

1. What kind of false teachers troubled Paul in Phil. 3? What did they teach and why did it bother Paul?

2. What does Paul mean when he says that he “does not trust in the flesh”? In what ways do we sometimes trust in the flesh?

3. What reasons did Paul have for boasting about his religious commitment? If Paul lived in your community of believers, what might his spirituality list look like? How does Paul actually determine the value of these achievements? Why?

4. Why are all things considered loss in comparison with the knowledge of Christ? How is knowing Christ an excellent gain not only for our future life after death, but also for our present life?

5. Paul stated that he “gave up everything for Christ.” What did Paul give up? What have you given up for the sake of Christ? It was worth it?

7. What is the difference between righteousness through the law and righteousness through Christ? Which one do you tend to depend on more?

8. Do you feel “not good enough” for God? Do you feel like you are not “righteous” enough for Him or His people? What does this passage teach us about trusting in our own righteousness? Why do you think so many believers continue to strive to establish their righteousness?

Epistle to the Philippians 3:10-14

1. What does it mean to know the power of Christ's resurrection? How can we know this power today - the power that gives new life?

2. What does it mean to participate in the sufferings of Christ? Are all our sufferings related to the sufferings of Christ? In what ways is our suffering especially like Christ?

3. Why does Paul say that he has not yet achieved the resurrection of the dead? Was Paul unsure of his salvation?

4. What exactly was Paul aiming for in Phil. 3:12? What exactly did Jesus “accomplish” in Paul? Why did Jesus reach you?

5. Paul lived a purposeful life. How would you define your purpose in life? What drives you most?

6. What are your goals for your life? Do some of them distract from the purpose of following Christ? How?

7. What do we need to forget and leave behind in order to follow Christ wholeheartedly? What should we not forget from our past?

8. How do God's call and our desire work together? What can you do to renew your sense of God's calling in your life? What can help you see the finish line more clearly?

Epistle to the Philippians 3:15-4:1

1. What is the difference between a mature and an immature believer? Does an immature believer know that he is immature?

2. When do you feel like you are not living up to the teaching and maturity God has already given you? What is stopping you from living up to the potential God has given you?

3. What example did Paul give to the believers at Philippi? Have you seen this example in life? Who showed it to you? What did it look like?

4. What does it mean to live as an enemy of the cross of Christ? When do we ourselves not live by the example and power of the cross?

5. Not only evildoers, but sometimes even people in the church think about earthly things. What “earthly things” attract the attention of people in your community? When do earthly things cause us to ignore and sometimes even reject the cross of Christ?

6. What does it mean to have heavenly citizenship (residence in heaven)? We know that heavenly citizenship is like our visa to heaven. How does this affect our way of life on earth?

7. How will God's power transform our lives in the future? How does the power of God transform our lives in the present? Other than receiving glorified bodies in the future, is there any part of God's power that is not currently available to transform our lives right now?

8. In what area do you find it most difficult to stand firm in your faith? How can Christ, through His body, help you stand firm?

Epistle to the Philippians 4:2-9

1. On what issues are good friends, even believers, likely to disagree? What causes friendly disagreements to escalate into big conflicts?

2. What can you do to help people in conflict reconcile? What do people do that does not help reconcile conflict? How does conflict resolution among believers differ from that among nonbelievers?

3. What makes you feel anxious? How do you behave when you are worried? How does your anxiety affect your relationships with others?

4. What does Paul advise us to do about our anxiety? If we have given our request to God, is it a sin to continue to worry about it? Why do we continue to worry so often?

5. Have you experienced the peace of God described in 4:7? Describe this world. According to 4:6-7, what must we do to receive this peace?

6. What does Paul tell us to focus our minds on in 4:8? What would happen if this is what we thought about most of the day? Brainstorm each of the 8 terms listed in 4:8 and write down 5-10 things that fit each category. Then take time to reflect on them throughout the week.

7. What does this world encourage us to think about? What are the consequences of focusing most of the day on worldly values ​​and affairs?

8. Joy is one of the main themes of Philippians. What reasons does this passage give us to rejoice? How does this passage teach us to find reasons for joy even in difficult circumstances?

Epistle to the Philippians 4:10-23

1. What motivates you to be dissatisfied? In what circumstances do you find it most difficult to be content?

2. One saying says that “the grass is always greener on the other side.” Is this statement true regarding money? Do you think it is easier to be content when you are rich or when you have very little money? Do you have the feeling that if you were “on the other side” you would be happy? What is wrong with this way of thinking?

3. What is the secret of Paul's contentment? Like the concept of “all” in Phil. Does 4:13 refer to the issue of contentment? How broad is the promise that we can “do anything”?

4. What one thing would you like Christ to strengthen you to do?

5. Why did the Philippians support Paul financially? Most likely, the church was small and not very wealthy. How could they support Paul with money if they themselves had little?

6. What generally does the Bible teach about sacrificial giving? When do you find it more difficult to give offerings to God and share with those in need?

7. What does God promise to the Philippian church in 4:19? How does this relate to Paul's teaching in Phil. 2:1-2? What does this teach us about giving?

8. What steps do you need to take to grow in the area of ​​giving? What promises in this passage can help you in this area?

In our study of Philippians we do not encounter any critical questions; none of the critics of the New Testament disputed its authenticity. We can without any doubt consider the Epistle to the Philippians to be the authentic letter of the Apostle Paul.

Philippi

When choosing a place to preach the gospel, Paul always took a strategic approach: he chose a place that was not only important in itself, but also served as the key to the entire area. Today, many of the places where Paul preached are still highway or railroad junctions. Philippi was a similar place, which had three important distinguishing features.

1. Nearby there were gold and silver mines that had been mined since the time of the Phoenicians. True, during the era of Christianization they were already developed, but they turned Philippi into a major trading center of the ancient world.

2. This city was founded by Philip of Macedon, the father of Alexander the Great, and bears his name. The city stands on the site of an ancient city Krenida, What does Mountain Spring mean? Philip of Macedon founded this city in 368 BC, considering the strategically most important location in Europe. Here passes the mountain range dividing Europe and Asia - east from west; and the city dominated the road leading from Europe to Asia. That is why one of the great historical battles took place at Philippi: here Mark Antony defeated Brutus and Cassius and thereby decided the future fate of the Roman Empire.

3. Soon after this, Philippi received the title of a Roman colony. These Roman colonies had interesting administrative institutions. They were not colonies in the sense that they were outposts of civilization in as yet unexplored parts of the world. First of all, they had military significance. Rome had the custom of sending groups of veteran soldiers who had served their time and received Roman citizenship to settle in cities located on strategically important roads. Typically such groups consisted of 300 veterans with their wives and children. Colonies were central points in the great Roman road system, located so that reinforcements could be quickly sent from one colony to another. Colonies were created to maintain peace and control strategically important centers in the vast Roman empire. Colonies were first organized in Italy, but soon they were scattered throughout the empire as the empire grew. Later, the government gave the title of colony to any city for faithful service.

Wherever these colonies were located, they always represented a small piece of Rome and their main distinguishing feature was pride in their Roman citizenship. They spoke the language of the Romans, dressed in Roman clothes, observed Roman customs; members of the city government bore Roman titles and did everything that was done in Rome itself. The inhabitants stubbornly and unfailingly remained Romans and never thought of assimilating with the locals among whom they settled. Roman pride can be heard in the accusation brought against Paul and Silas in Acts 16.20.21:“These people, being Jews, disturb our city and preach customs that to us, the Romans, should neither be accepted nor performed.”

“Our citizenship is in heaven,” Paul writes to the Philippine Church (3,20). [One English translation renders these words as “You are a heavenly colony.”] A Roman colonist, no matter what his situation, never forgot that he was a Roman, so Christians in any society should never forget that they are Christians. Nowhere were people more proud of their Roman citizenship than in the Roman colonies.

Paul and Philippi

Paul first came to Philippi on his second missionary journey, around the age of 52. Drawn by the vision of the Macedonian and his call to come and help, Paul sailed from Alexandria of Troas in Asia Minor and landed in Europe at the city of Naples in Thrace, and from there went to Philippi.

Paul's stay in Philippi is told in Acts 16. In the center of it stand three people - Lydia, a merchant of purple; a servant who brought her masters great income with her divinations; and a Roman jailer. This gives an unusual picture of ancient life. Lydia was Asian, and her name, perhaps, is not a name at all, but only the nickname “Lydian lady” - a lady from Lydia. The maid was a native of these places - Greek. And the prison guard was Roman citizen. These three were not only of different nationalities, they were also at different social levels. Lydia was a merchant of scarlet, one of the most expensive goods of the ancient world. The maid was slave and therefore, in the eyes of the law, he is not a person at all, but a living instrument. The prison guard was a Roman citizen: he belonged to a respectable Roman middle class, from which civil servants were recruited. All of them represented the upper, low and middle class of the then society.

Persecution

Paul was forced to leave Philippi after a storm of persecution and wrongful imprisonment. The church in Philippi also inherited this persecution. Paul writes to the Philippians that they shared with him his bond and the establishment of the gospel (1, 7). He asks them not to be afraid of their opponents in anything, because they are enduring what he himself has already endured and what he is still enduring (1,28-30).

Real friendship

A bond of friendship developed between Paul and the Philippian church such as he had never had with any other church. He proudly declared that he never accepted help from any person or from any church, but met his needs with his own hands. And only from the Philippians did he agree to accept the gift (4,16). And when Paul went on and came through Athens to Corinth, only the Philippians helped him in his need (2 Cor. 11:9).“My beloved and longed for brothers,” he calls them, “my joy and crown... are in the Lord.” (4,1).

Reason for writing a message

Paul wrote this letter while in a Roman prison. He had special reasons for this.

1. This is a message of gratitude. Years passed, it was 63 or 64, and again the Philippians sent him a gift (4,10.11).

2. It talks about Epaphroditus. Apparently, Epaphroditus not only brought Paul a gift, but was supposed to stay with Paul to serve him. But Epaphroditus fell ill; he was homesick and worried because he knew that his family was also worried about him. Paul sent Epaphroditus home with the following description: “Receive him in the Lord with all joy, and have such in your respect, for he was close to death for the cause of Christ.” (2,29.30). What touching words! Paul, sitting in prison awaiting death, tries to ease the situation of Epaphroditus when he was unexpectedly and against his will forced to go home. This is the height of Christian courtesy.

3. The message encourages the Philippians in the face of their trials. (1,28-30).

4. The message is a call for unity. This is precisely what the passage about the selfless humility of Jesus Christ is connected with. (2,1-11). Two women quarreled in the Philippian church and threatened the peace of the church. (4,2), and false teachers tried to lead the Philippians astray (3,2). The message is a call to maintain the unity of the Church.

Problem

And this is precisely the problem for which Philippians was written. IN 3,2 the message takes an unexpected turn. Before 3,1 — everything breathes clarity and serenity and it seems that the message is calmly moving towards its conclusion, but suddenly, without any warning, the following comes: “Beware of dogs, beware of evil workers, beware of circumcision.” There is no connection with the previous words. Further, 3,1 looks like the end of the letter: “Nevertheless, my brethren,” says Paul, “rejoice in the Lord.” And so, after the apparent conclusion, Paul begins again from the beginning!

Because of this abrupt change, many scholars believe that the book of Philippians, in its extant form, is not one letter, but two combined into one. They believe that 3,2-4,3 — this is a letter of gratitude and warning, written immediately after the arrival of Epaphroditus in Rome, and 1,1-3,1 And 4,4-23 — this is a letter written much later and sent with Epaphroditus when he went home. We know that Paul probably wrote more than one letter to Philippi, because Polycarp says about him in his letter to the Philippian church: “having gone away from you, he wrote to you messages."

Explanation

And yet, there is no reason to divide this message into two. Sudden fracture from 3,1 To . 3,2 can be explained in another way.

1. While Paul was writing his epistle, new information was received about the problems that had arisen in Philippi, and then he broke off his thoughts to move on to a new topic.

2. But the simplest explanation comes down to the following.

Philippians is a personal letter, and a personal letter is never presented in a logical sequence, like a scientific treatise. In such writing we state things as they come to mind; we talk with friends on paper; and associations and sequences of thoughts that are perfectly clear to us may not be so obvious to others. Such a sudden transition to another topic can also be explained here by the fact that this is a personal letter.

Great message

For many of us, Philippians is the most beautiful book Paul ever wrote. It was also called by other names: the Message of Excellent Things, and also the Message of Joy. It repeats itself again and again words joy and rejoice.“Rejoice in the Lord always,” writes Paul, “and again I say, rejoice.” Even in prison, he directed the hearts of his friends and our hearts to a joy that no one can take away.

Epistle to the Philippians

I. GENERAL ISSUES

1) at the very beginning of P.kF. the name of its AUTHOR is named: Pavel (Phil 1:1). The message contains information about the life of the apostle (Phil 1:7,12-14; 2:19-25) and expresses his attitude towards the addressee (Phil 1:12; 4:10-20). All this so clearly points to Paul’s authorship that it has never been disputed by anyone. Along with Paul, Timothy is named as the sender of the letter. This is not the only time the apostle wrote letters together with his closest collaborators (1 Cor 1:1; Gal 1:1ff; 1 Thess 1:1) ;
2) The address of the message is the church in Philippi, a Macedonian city where mainly Romans settled. veterans. Lying inland, it is, unlike a port. cities, had no direct contacts with other cities and countries. In this regard, it should be noted that communication with the world, although it facilitated missionary activity (see. Thessalonica), but at the same time. contributed to the penetration of dangerous influences, which gave rise to inconstancy in beliefs (see. Corinth). The Philippian church lived intensely internally. life and thanks to the support of Paul took an active part in his missionary service (Phil 4:15ff.). Favorable circumstances contributed to the creation of a church here. Paul, called by God from Asia Minor to Macedonia, began his work in Philippi. Here is a woman named see. Lydia, together with her household, heard the gospel of Paul and his companions, she believed. Having been baptized, she received the evangelists into her home. After Paul expelled the spirit from the maid-soothsayer, whose “craft” brought great income to the owners, they seized Paul and Silas and took them “to the authorities,” accusing them of “disturbing” the city. Paul and Silas were beaten and thrown into prison, but God freed them through an earthquake. Seeing this miracle, the jailer believed in God (Acts 16). So in Philippi they saw that God supports those who serve Him faithfully and gives them victory;
3) TIME AND PLACE OF WRITTING P.KF. it is impossible to establish precisely. Researchers name three cities as the place of Paul's imprisonment, where he wrote this letter: Ephesus, Caesarea and Rome. Mention of the Praetorium (see Pretoria) (Phil 1:13) and "saints... from Caesar's house" (Phil 4:22), obviously speaks in favor of Rome, but praetoria also existed in small capitals;

A) There are a number of indirect indications that at the end of his three-year stay in Ephesus (early 55 AD) Paul was imprisoned (see Akila cm. Epistles to the Corinthians,I,4). The fact that there are no reports of this in the Book of Acts is not a sufficient reason to refute this version; after all, Acts is also silent about the circumstances under which Paul found himself in a seemingly hopeless, mortally dangerous situation, which he himself wrote about (2 Cor 1:8ff.). In favor of Ephesus as the place where P.kF was written. The fact also says that his geogr. the position made it possible to maintain the relatives. strong connections with Philippi, which made it easier for messengers to come here (see Phil. 2:25-30). At the early time of writing P.kF. The fight against Judas also indicates. commitment to the Law that took place within the church (Phil 3:1-6), however, this argument is not convincing;
b) it is known about Caesarea that in this city Paul, even while in captivity, was able to defend and establish the Gospel during the public hearing of his case (Acts 24-26; cf. Phil 1:7) , but no particular details available in P.KF. indicate the time when Paul was in Caesarea (between 56 and 58 AD); c) acc. max. ancient tradition, Paul wrote P.KF. during his first imprisonment in Rome; This is indicated by the fact that the apostle, foreseeing a favorable outcome of the matter, makes plans for a new journey (Phil 1:25-27; 2:23ff.) . That is why P.kF. together with other epistles written in captivity (epistles to the Ephesians, Colossians and Philemon), date back to the early 60s. according to R.H. The maturity of judgment and the capacity of the message also correspond to this later date;

4) obviously the reason for writing P.kF. Paul's desire was to express gratitude for the donation given to him by the Philippian Church, although his main goal was to care for the souls of the Philippians and strengthen them in the faith. The apostle does not seek giving, but “fruit multiplied for the benefit of those who believe.” (Phil 4:17).

II. CONTENT

1) COMPOSITION
Greetings to the saints at Philippi (1:1,2).

I. Reason for writing the letter (1:3-11):

1. Gratitude for the gospel (1:3-6).
2. The apostle’s connection with the recipients and the request for their spiritual growth (1:7-11).

II. The position in which the apostle finds himself, and his assessment (1:12-30):

1. Paul's bonds contribute to the success of the gospel (1:12-14).
2. About preaching feigned and sincere (1:15-20).
3. Longing for the Lord and the need for further service (1:21-26).
4. The community of the apostles and the Church in suffering endured for the sake of Christ (1:27-30).

III. Following Christ in the church. life (2:1 - 4:20):

1. Unanimity in life and mentality (2:1-4).
2. The example of Christ (2:5-11).
3. The life of faith as God's action (2:12,13).
4. Instructions refer. following Christ (2:14-18).
5. Diligent Employees (2:19-30).
6. Christ. life between the past and the promise (3:1-21).
7. The image of the new life (4:1-9).
8. The beginning of a true fruit (4:10-20).
Greetings and blessings (4:21-23).

2) KEY IDEAS
The Philippians live in fellowship with each other, following the Gospel, i.e. knowledge of the Good News and life accordingly. with her became the meaning of their lives. The Church and all its members are carried away by the powerful, pulsating flow of life (Phil 2:1), the basis of which is “communion of the spirit” as connection with God. This is manifested both in spiritual help provided through exhortation and consolation, and in help shown through love and mercy in everyday difficulties. Church, cr. Moreover, it is united by the common cause of spreading the Gospel. She takes care of the imprisoned apostle, sending her messenger to him with donations (Phil 4:10-16,18), and thereby proves his loyalty to him. Yet the church has not yet reached perfection, although her participation in the work of the gospel creates confidence that God will lead her to the goal (Phil 1:5ff.). This goal presupposes a person’s complete devotion to God, so that He can freely work in believers “both to will and to do” according to His good pleasure. (Phil 2:13). Therefore, the apostle, who was in captivity, did not lose his inherent courage and even in this situation testifies about Christ (Phil 1:12-14). Some believe that Paul is doomed to inactivity. He rejoices that they preach Christ. And in prison, Paul realizes himself protected by the intercession of the Church and the assistance of the Holy Spirit according to the will of God. He is convinced that he will not be “disgraced” in anything, for for him “to live is Christ, and to die is gain.” (vv. 19-21; cf. ch. 3 and Gal. 2:20) . Like Paul, we too must be concerned about fulfilling our God-given commission on earth. (Phil 1:22-26). Probably the so-called "Hymn to Christ" (Phil 2:5-11) in the time of Paul it was heard in churches during divine services as a confession of faith. Using the example of the life of Jesus, this hymn shows how everyone who wants to really do the will of God on earth needs to live. Therefore, Paul calls for believers to imitate Jesus, for the apostle knows about the gift of the Holy Spirit, through which God works in believers (vv. 12ff; 4:7). Life in imitation of Christ requires from disciples devotion, humility, self-denial and obedience until death; but precisely when humanly speaking. by standards everything seems lost, God is able to exalt the fallen, as well as to humiliate the one who boasts of his victory. Realizing this, the apostle even rejoices in the fact that he himself can “become a victim.” (Phil 2:17). Considering your past achievements as “vanity” (Phil 3:7ff.), he calls on the church, despite all obstacles, to keep its eyes on the Lord and serve God in spirit. Constantly growing, to achieve the image of Christ - this is the goal that Paul strives for (v. 12). He points out the possibilities and ways to achieve this in Phil 2:12-18. Only by keeping this goal in mind can one understand the life and work of the apostle. The kind of dedication that characterized his ministry should fill the life of every Christian. P.KF calls for this.

Brockhaus Biblical Encyclopedia. F. Rinecker, G. Mayer. 1994 .

See what “The Epistle to the Philippians” is in other dictionaries:

The Epistle to the Philippians is a book of the New Testament. Included in the epistles of the Apostle Paul. History The community of the Macedonian city of Philippi (near the modern Greek city of Kavala) was the first Christian community in Europe. She was... ... Wikipedia

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Epistle to the Philippians- The Christians in Philippi were very devoted to Paul and showed him love, sending him financial assistance while he worked for other communities (Phil. 4:15ff; 2 Cor. 11:9). Having learned of his imprisonment in Rome, they sent Epaphroditus, one of their... ... Dictionary of Biblical Names

Greetings to the saints in Philippi. Paul's prayer and gratitude for them. His bonds expanded the gospel; he desires with all boldness to magnify Christ. “Live worthy of the gospel of Christ”...

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So that, knowing what is best, you may be pure and without stumbling in the day of Christ, 1 Thessalonians 5:23... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.

Filled with the fruits of righteousness by Jesus Christ, to the glory and praise of God. Mat.5:16 John 15:8 ... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.

I want you, brothers, to know that my circumstances contributed to the greater success of the gospel... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.

So my bonds in Christ became known to the whole praetorium and to everyone else, Acts 21:11 ... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.

And most of the brothers in the Lord, encouraged by my bonds, began to preach the word of God with greater boldness and fearlessness. Eph.3:13... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.