emphasize that, although they have unique roles, they are completely unified in

emphasize that, although they have unique roles, they are completely unified in

reflected in a forbearing love for others that is continuous and unconditional (cf. 1 Pet. 4:8).

EPHESIANS—NOTE ON 4:3 unity of the Spirit. The Spirit-bestowed oneness of all true believers (see 1 Cor. 6:17; 12:11–13; Phil. 1:27; 2:2) has created the bond of peace, the spiritual cord that surrounds and binds God's holy people together. This bond is love (Col. 3:14).

EPHESIANS—NOTE ON 4:4–6 In this passage, Paul lists the particular areas of oneness, or unity: body, Spirit, hope, Lord, faith, baptism, and God and Father. He focuses on the Trinity—the Spirit in v. 4, the Son in v. 5, and the Father in v. 6. His point is not to distinguish between the Persons of the Godhead but to emphasize that, although they have unique roles, they are completely unified in every aspect of the divine nature and plan.

EPHESIANS—NOTE ON 4:4 one body. The church, the body of Christ, is composed of every believer since Pentecost without distinction, by the work of the "one Spirit" (see 1 Cor. 12:11–13). one hope. This is the pledge and promise of eternal inheritance given each believer (Eph. 1:11–14) and sealed to each believer by the one Spirit (4:13).

EPHESIANS—NOTE ON 4:5 one Lord. See Acts 4:12; Rom. 10:12; Gal. 1:8. one faith. The body of doctrine revealed in the NT (cf. Jude 3). one baptism. This probably refers to the water baptism following salvation, a believer's public confession of faith in Jesus Christ. Spiritual baptism, by which all believers are placed into the body of Christ (1 Cor. 12:11–13), is implied in Eph. 4:4.

EPHESIANS—NOTE ON 4:6 one God. This is the basic doctrine of God taught in Scripture (see Deut. 4:35; 6:4; 32:39; Isa. 45:14; 46:9; 1 Cor. 8:4–6).

EPHESIANS—NOTE ON 4:7 But . . . to each one. This could be translated "in spite of that," or "on the other hand," contrasting what has just been said with what is about to be said, moving from the subject of the unity of believers ("all," v. 6) to that of the uniqueness of believers ("each one"). grace. Grace is a single-word definition of the gospel, the good news of God's offering salvation to sinful and unworthy mankind. God is the God of grace because he is a God who freely gives; his giving has nothing to do with anything we have done, but is unmerited, unearned, and undeserved. See notes on 2:7–10. the measure of Christ's gift. Each believer has a unique spiritual gift that God individually

portions out according to his sovereign will and design. The Greek term for "gift" focuses not on the Spirit as the source like the term used in 1 Cor. 12:1, nor on the grace that prompted it in Rom. 12:6, but on the freeness of the gift. For discussions of the gifts, see notes on Rom. 12:6–8; 1 Cor. 12:4–10; 1 Pet. 4:10.

EPHESIANS—NOTE ON 4:8 When he ascended on high. Paul used an interpretive rendering of Ps. 68:18 as a parenthetical analogy to show how Christ received the right to bestow the spiritual gifts (Eph. 4:7). Psalm 68 is a victory hymn composed by David to celebrate God's conquest of the Jebusite city of Jerusalem and the triumphant ascent of God up to Mount Zion (cf. 2 Sam. 6–7; 1 Chron. 13). After such a triumph, the king would bring home the spoils and the prisoners. Here Paul depicts Christ returning from his battle on earth back into the glory of the heavenly city with the trophies of his great victory at Calvary (see notes on 2 Cor. 2:14–16). led a host of captives. Through his crucifixion and resurrection, Christ conquered Satan and death, and in triumph returned to God those who were once sinners and prisoners of Satan (cf. Col. 2:15). gave gifts to men. He distributes the spoils throughout his kingdom. After his ascension came all the spiritual gifts empowered by the Spirit, who was then sent (see John 7:39; 14:12; Acts 2:33).

EPHESIANS—NOTE ON 4:9 ascended. Jesus' ascension from earth to heaven (Acts 1:9–11), where he forever reigns with his Father. descended. This refers to Christ's incarnation, when he came down from heaven as a man into the earth of suffering and death. the lower regions, the earth. These are in contrast to the highest heavens to which he afterward ascended (cf. Ps. 139:8, 15; Isa. 44:23). The phrase here does not point to a specific place, but to the great depth, as it were, of the incarnation, including Christ's descent, between his crucifixion and resurrection beyond the earth, the grave, and death, into the very pit of the demons, "the spirits in prison" (see notes on Col. 2:14–15; 1 Pet. 3:18–19).

EPHESIANS—NOTE ON 4:10 that he might fill all things. After the Lord ascended, having fulfilled all prophecies and all his divinely ordained redemptive tasks, he gained the right to rule the church and to give gifts, as he was then filling the entire universe with his divine presence, power, sovereignty, and blessing (cf. Phil. 2:9–11).

EPHESIANS—NOTE ON 4:11 he gave. As evidenced by his perfect fulfillment of his Father's will, Christ possessed the authority and sovereignty to assign the

spiritual gifts (vv. 7–8) to those he has called into service in his church. He gave not only gifts, but gifted men. apostles. See note on 2:20. A term used particularly of the 12 disciples who had seen the risen Christ (Acts 1:22), including Matthias, who replaced Judas. Later, Paul was uniquely set apart as the Apostle to the Gentiles (Gal. 1:15–17) and was numbered with the other apostles. He, too, miraculously encountered Jesus at his conversion on the Damascus Road (Acts 9:1–9; Gal. 1:15–17). Those apostles were chosen directly by Christ, so as to be called "apostles of Jesus Christ" (Gal. 1:1; 1 Pet. 1:1). They were given three basic responsibilities: 1) to lay the foundation of the church (Eph. 2:20); 2) to receive, declare, and write God's word (3:5; Acts 11:28; 21:10–11); and 3) to give confirmation of that word through signs, wonders, and miracles (2 Cor. 12:12; cf. Acts 8:6–7; Heb. 2:3–4). The term "apostle" is used in more general ways of other men in the early church, such as Barnabas (Acts 14:4), Silas, Timothy (1 Thess. 2:6), and others (Rom. 16:7; Phil. 2:25). They are called "messengers [or apostles] of the churches" (2 Cor. 8:23), rather than "apostles of Jesus Christ" like the 13. They were not selfperpetuating, nor was any apostle who died replaced. prophets. See note on Eph. 2:20. Not ordinary believers who had the gift of prophecy but specially commissioned men in the early church. The office of prophet seems to have been exclusively for work within a local congregation. They were not "sent ones" as were the apostles (see Acts 13:1–4), but, as with the apostles, their office ceased with the completion of the NT. They sometimes spoke practical direct revelation for the church from God (Acts 11:21–28) or expounded revelation already given (implied in Acts 13:1). They were not used for the reception of Scripture. Their messages were to be judged by other prophets for validity (1 Cor. 14:32) and had to conform to the teaching of the apostles (1 Cor. 14:37). Those two offices were replaced by the evangelists and teaching pastors. evangelists. Men who proclaim the good news of salvation in Jesus Christ to unbelievers. Cf. the use of this term in Acts 21:8 and 2 Tim. 4:5. The related verb translated "to preach the gospel" is used 54 times and the related noun translated "gospel" is used 76 times in the NT. shepherds and teachers. This phrase is best understood in context as a single office of leadership in the church. The Greek word translated "and" can mean "in particular" (see 1 Tim. 5:17), so the two functions together define the teaching shepherd. He is identified as one who is under the "great shepherd" Jesus (Heb. 13:20–21; 1 Pet. 2:25). One who holds this office is also called an "elder" (see notes on Titus 1:5–9) and "overseer" (see notes on 1 Tim. 3:1–7). See also Acts 20:28 and 1 Pet. 5:1–2, which bring all three terms together.

EPHESIANS—NOTE ON 4:12 equip. This refers to restoring something to its

original condition, or its being made fit or complete. In this context, it refers to leading Christians from sin to obedience. Scripture is the key to this process (see notes on 2 Tim. 3:16–17; cf. John 15:3). saints. All who believe in Jesus Christ. See note on Eph. 1:1. the work of ministry. The spiritual service required of every Christian, not just of church leaders (cf. 1 Cor. 15:58). building up of the body of Christ. The spiritual edification, nurturing, and development of the church (cf. Acts 20:32).

EPHESIANS—NOTE ON 4:13 unity of the faith. Faith here refers to the body of revealed truth that constitutes Christian teaching, particularly featuring the complete content of the gospel. Oneness and harmony among believers is possible only when it is built on the foundation of sound doctrine. the knowledge of the Son of God. This does not refer to salvation knowledge but to the deep knowledge of Christ that a believer comes to have through prayer, faithful study of his word, and obedience to his commands (cf. Phil. 3:8–10, 12; Col. 1:9–10; 2:2; see note on 1 John 2:12–14). the fullness of Christ. God wants every believer to manifest the qualities of his Son, who is himself the standard for their spiritual maturity and perfection. See notes on Rom. 8:29; 2 Cor. 3:18; Col. 1:28–29.

EPHESIANS—NOTE ON 4:14 carried about by every wind of doctrine. Spiritually immature believers who are not grounded in the knowledge of Christ through God's word are inclined to uncritically accept every sort of beguiling doctrinal error and fallacious interpretation of Scripture promulgated by deceitful, false teachers in the church. They must learn discernment (1 Thess. 5:21–22). See Eph. 3:1 and 4:20. The NT is replete with warnings of such danger (Acts 20:30– 31; Rom. 16:17–18; Gal. 1:6–7; 1 Tim. 4:1–7; 2 Tim. 2:15–18; 2 Pet. 2:1–3).

EPHESIANS—NOTE ON 4:15 speaking the truth in love. Evangelism is most effective when the truth is proclaimed in love. This can be accomplished only by the spiritually mature believer who is thoroughly equipped in sound doctrine. Without maturity, the truth can be cold and love little more than sentimentality. grow up . . . into him. Christians are to be completely yielded and obedient to the Lord's will, subject to his controlling power and Christlike in all areas of their lives (cf. Gal. 2:20; Phil. 1:21). the head. Given the picture of the church as a body whose head is Christ, "head" is used in the sense of authoritative leader, not "source," which would have required a different anatomical picture. See Eph. 1:22 and 5:23.

EPHESIANS—NOTE ON 4:16 from whom. This refers to the Lord. Power for producing mature, equipped believers comes not from the effort of those believers alone but from their head, the Lord Jesus Christ (cf. Col. 2:19). each part is working properly. Godly, biblical church growth results from every member of the body fully using his spiritual gift, in submission to the Holy Spirit and in cooperation with other believers (cf. Col. 2:19).

EPHESIANS—NOTE ON 4:17–19 In these verses, Paul gives four characteristics of the ungodly lifestyles that believers are to forsake.

EPHESIANS—NOTE ON 4:17 no longer walk. "Walk" expresses daily conduct and refers back to what Paul has said about the believer's high calling in Christ Jesus (v. 1). Because Christians are part of the body of Christ, have been spiritually gifted by the Holy Spirit, and are edified through other believers, they should not continue to live like the rest of the ungodly (1 John 2:6). Gentiles. All ungodly, unregenerate pagans (cf. 1 Thess. 4:5, which defines them). the futility of their minds. First, unbelievers are intellectually unproductive. As far as spiritual and moral issues are concerned, their rational processes are distorted and inadequate, inevitably failing to produce godly understanding or moral living. Their life is empty, vain, and without meaning (cf. Rom. 1:21–28; 1 Cor. 2:14; Col. 2:18).

EPHESIANS—NOTE ON 4:18 alienated from the life of God. Second, unbelievers are spiritually separated from God, thus ignorant of God's truth (1 Cor. 2:14), and their willing spiritual darkness and moral blindness is the result (cf. Rom. 1:21–24; 2 Tim. 3:7). They are blind, or "hard" like a rock.

EPHESIANS—NOTE ON 4:19 have become callous. Third, unbelievers are morally insensitive. As they continue to sin and turn away from God, they become still more apathetic about moral and spiritual things (cf. Rom. 1:32). sensuality . . . impurity. Fourth, unbelievers are behaviorally depraved (cf. Rom. 1:28). As they willingly keep succumbing to sensuality and licentiousness, they increasingly lose moral restraint, especially in the area of sexual sins. Impurity is inseparable from greediness, which is a form of idolatry (Eph. 5:5; Col. 3:5). That some souls may not reach the extremes of Eph. 4:17–19 is due only to God's common grace and the restraining influence of the Holy Spirit.

EPHESIANS—NOTE ON 4:20–21 learned . . . heard . . . taught. Three figurative descriptions of salvation, the new birth.

EPHESIANS—NOTE ON 4:21 as the truth is in Jesus. The truth about salvation leads to the fullness of truth about God, man, creation, history, life, purpose, relationships, heaven, hell, judgment, and everything else that is truly important. John summed this up in 1 John 5:20.

EPHESIANS—NOTE ON 4:22 put off. To strip away, as in taking off old, filthy clothes. This describes repentance from sin and submission to God at the point of salvation. See notes on Col. 3:3–9 (cf. Isa. 55:6–7; Matt. 19:16–22; Acts 2:38–40; 20:21; 1 Thess. 1:9). your old self. The worn out, useless, and unconverted sinful nature corrupted by deceit. Salvation is a spiritual union with Jesus Christ that is described as the death plus burial of the old self and the resurrection of the new self walking in newness of life. This transformation is Paul's theme in Rom. 6:2–8 (see notes there).

EPHESIANS—NOTE ON 4:23 be renewed in the spirit of your minds. Salvation involves the mind (see notes on Rom. 12:2; 2 Cor. 10:5), which is the center of thought, understanding, and belief, as well as of motive and action (cf. Col. 3:1– 2, 10). When a person becomes a Christian, God gives him a completely new spiritual and moral capability that a mind apart from Christ could never achieve (cf. 1 Cor. 2:9–16).

EPHESIANS—NOTE ON 4:24 put on the new self. The renewal of the mind in salvation brings not simply a renovation of character, but transformation of the old to the new self (cf. 2 Cor. 5:17). created after the likeness of God. In Christ, the old self no longer exists as it had in the past; the new self is created in the very likeness of God (cf. Gal. 2:20). in true righteousness and holiness. Righteousness relates to the Christian's moral responsibility to his fellow men, reflecting the second table of the law (Ex. 20:12–17), while holiness refers to his responsibilities to God, reflecting the first table (Ex. 20:3–11). There is still sin in the believer's unredeemed human flesh (see notes on Rom. 7:17, 18, 20, 23, 25; 8:23).

EPHESIANS—NOTE ON 4:25 put away falsehood. More than simply telling direct falsehoods, lying also includes exaggeration and adding fabrications to something that is true. Cheating, making foolish promises, betraying a confidence, and making false excuses are all forms of lying, with which Christians should have no part (cf. John 8:44; 1 Cor. 6:9; Rev. 21:8). speak the truth with his neighbor. Quoted from Zech. 8:16. God's work in the world is based on truth, and neither the church nor individual believers can be fit

instruments for the Lord to use if they are not truthful.

EPHESIANS—NOTE ON 4:26 Be angry and do not sin Quoted from Ps. 4:4. By NT standards, anger can be either good or bad, depending on motive and purpose. Paul may have been sanctioning righteous indignation, anger at evil. This type of anger hates injustice, immorality, ungodliness, and every other sin. When such anger is unselfish and based on love for God and others, it not only is permissible but commanded. Jesus expressed this righteous anger (see Matt. 21:12; Mark 3:5; John 2:15). sun go down. Even righteous anger can turn to bitterness, so it should be set aside by the end of each day. If anger is prolonged, it may become hostile and violate the instruction of Rom. 12:17–21.

EPHESIANS—NOTE ON 4:28 no longer steal. Stealing in any form is a sin and has no part in the life of a Christian. Rather, let him work, producing what is beneficial (cf. Ex. 20:15). The alternative to stealing is to provide for oneself, one's family, and others what is God-honoring through honest, honorable means (cf. 2 Thess. 3:10–11; 1 Tim. 5:8). share with anyone in need. A Christian not only should harm no one but should continually endeavor to help those who are in need. See Luke 14:13–14 and Acts 20:33–35.

EPHESIANS—NOTE ON 4:29 corrupting talk. The word for "corrupting" refers to that which is foul or rotten, such as spoiled fruit or putrid meat. Foul language of any sort should never pass a Christian's lips, because it is totally out of character with his new life in Christ (see Col. 3:8; James 3:6–8; cf. Ps. 141:3). good for building up. The Christian's speech should be instructive, encouraging, uplifting (even when it must be corrective), and suited for the moment (cf. Prov. 15:23; 25:11; 24:26). grace to those who hear. Cf. Col. 4:6. Because believers have been saved by grace and kept by grace, they should live and speak with grace. Our Lord set the standard (Luke 4:22).

EPHESIANS—NOTE ON 4:30 do not grieve the Holy Spirit of God. God is grieved when his children refuse to change the old ways of sin for those righteous ways of the new life. It should be noted that such responses by the Holy Spirit indicate he is a person. His personhood is also indicated by personal pronouns (John 14:17; 16:13), his personal care of believers (John 14:16, 26; 15:26), his intellect (1 Cor. 2:11), feelings (Rom. 8:27), will (1 Cor. 12:11), speaking (Acts 13:2), convicting (John 16:8–11), interceding (Rom. 8:26), guiding (John 16:13), glorifying Christ (John 16:14), and serving God (Acts 16:6–7). sealed for the day of redemption. The Holy Spirit is the guarantor of eternal redemption in

Christ for those who believe in him (see note on Eph. 1:13–14).

EPHESIANS—NOTE ON 4:31–32 These verses summarize the changes in the life of a believer mentioned in vv. 17–30. "Bitterness" reflects a smoldering resentment. "Wrath" has to do with rage, the passion of a moment. "Anger" is a more internal, deep hostility. "Clamor" is the outcry of strife out of control. "Slander" is evil speaking. "Malice" is the general Greek term for evil, the root of all vices.

EPHESIANS—NOTE ON 4:32 as God in Christ forgave you. Those who have been forgiven so much by God should, of all people, forgive the relatively small offenses against them by others. The most graphic illustration of this truth is the parable of Matt. 18:21–35.

EPHESIANS—NOTE ON 5:1 be imitators of God. The Christian has no greater calling or purpose than that of imitating his Lord (see notes on 3:16, 19). That is the very purpose of sanctification, growing in likeness to the Lord while serving him on earth (cf. Matt. 5:48). The Christian life is designed to reproduce godliness as modeled by the Savior and Lord, Jesus Christ, in whose image believers have been recreated through the new birth (cf. Rom. 8:29; 2 Cor. 3:18; 1 Pet. 1:14–16). As God's dear children, believers are to become more and more like their heavenly Father (Matt. 5:48; 1 Pet. 1:15–16).

EPHESIANS—NOTE ON 5:2 Christ loved us and gave himself up for us. The Lord is the supreme example in his self-sacrificing love for lost sinners (4:32; Rom. 5:8–10). He took human sin upon himself and gave up his very life that men might be redeemed from their sin, receive a new and holy nature, and inherit eternal life (see note on 2 Cor. 5:21). They are henceforth to be imitators of his great love in the newness and power of the Holy Spirit, who enables them to demonstrate divine love. a fragrant offering. Christ's offering of himself for fallen man pleased and glorified his heavenly Father, because it demonstrated in the most complete and perfect way God's sovereign, perfect, unconditional, and divine kind of love. Leviticus describes five offerings commanded by God for Israel. The first three were: 1) the burnt offering (Lev. 1:1–17), depicting Christ's perfection; 2) the grain offering (Lev. 2:1–16), depicting Christ's total devotion to God in giving his life to please the Father; and 3) the peace offering (Lev. 3:1– 17), depicting his peacemaking between God and man. All three of these were a "pleasing aroma to the Lord" (Lev. 1:9, 13, 17; 2:2, 9, 12; 3:5, 16). The other two offerings, the sin offering (Lev. 4:1–5:13) and the guilt, or trespass, offering (Lev. 5:14–6:7), were repulsive to God because, though they depicted Christ,

they depicted him as bearing sin (cf. Matt. 27:46). In the end, when redemption was accomplished, the whole work pleased God completely.

EPHESIANS—NOTE ON 5:3 immorality . . . covetousness. In absolute contrast to God's holiness and love, such sins as these exist (also in v. 5), by which Satan seeks to destroy God's divine work in his children and turn them as far away as possible from his image and will. As do many other Scriptures, this verse shows the close connection between sexual sin and other forms of impurity and greed. An immoral person is inevitably greedy. Such sins are so godless that the world should never have reason even to suspect their presence in Christians.

EPHESIANS—NOTE ON 5:4 out of place. These three inappropriate sins of the tongue include any speech that is obscene and degrading or foolish and dirty, as well as suggestive and immoral. All such are destructive of holy living and godly testimony and should be confessed, forsaken, and replaced by open expressions of thankfulness to God (cf. Col. 3:8).

EPHESIANS—NOTE ON 5:5 For you may be sure. Paul had taught this truth many times when he pastored the church at Ephesus and it should have been clear in their minds. God never tolerates sin, which has no place at all in his kingdom, nor will any person whose life pattern is one of habitual immorality, impurity, and greed (see v. 3) be in his kingdom, because no such person is saved (see notes on 1 Cor. 6:9–10; Gal. 5:17–21; 1 John 3:9–10). the kingdom of Christ and God. A reference to the sphere of salvation where Christ rules the redeemed. See note on Acts 1:3.

EPHESIANS—NOTE ON 5:6 deceive you. No Christian will be sinless in this present life, but it is dangerously deceptive for Christians to offer assurance of salvation to a professing believer whose life is characterized by persistent sin and who shows no shame for that sin or hunger for the holy and pure things of God. They are headed for wrath (2:2) and believers must not partner in any of their wickedness (5:7).

EPHESIANS—NOTE ON 5:8 darkness . . . light. "Darkness" describes the character of the life of the unconverted as void of truth and virtue in intellectual and moral matters (cf. 1 John 1:5–7). The realm of darkness is presided over by the "power of darkness" (Luke 22:53; Col. 1:13), who rules those headed for "outer darkness" (Matt. 8:12; 2 Pet. 2:17). Tragically, sinners love the darkness (John 3:19–21). It is that very darkness from which salvation in Christ delivers sinners

(see notes on John 8:12; Col. 1:13; 1 Pet. 2:9; cf. Ps. 27:1).

EPHESIANS—NOTE ON 5:9 fruit of light. This speaks of that which is produced by walking in the light (cf. 1 John 1:5–7), namely moral excellence of heart, righteous behavior, and truthfulness (honesty or integrity). See notes on Gal. 5:22–23.

EPHESIANS—NOTE ON 5:10 try to discern what is pleasing to the Lord. "Try to discern" carries the idea of testing or proving to learn by clear and convincing evidence what is truly honoring to God. The point is that, as believers walk in the light of the truth, the knowledge of the Lord's will becomes clear. See Rom. 12:1–2 where Paul says the same thing, stating that it is only after presenting ourselves as living sacrifices to God that we can know his acceptable will. This relates to assurance of salvation also (see 1 Pet. 1:5–11).

EPHESIANS—NOTE ON 5:11 Take no part in . . . darkness. Paul's instruction is plain and direct: Christians are to faithfully live in righteousness and purity and have nothing at all to do with the evil ways and works of Satan and the world. The two ways of living are unalterably opposed to each other and mutually exclusive. Cf. 1 Cor. 5:9–11; 2 Cor. 6:14–18; 2 Thess. 3:6, 14. instead expose them. The Christian's responsibility does not stop with his own rejection of evil. He is also responsible for exposing and opposing darkness wherever it is found, especially when it is found in the church. See notes on Matt. 18:15–17 and Gal. 6:1–2.

EPHESIANS—NOTE ON 5:12 shameful even to speak. Some sins are so despicable that they should be sealed off from direct contact and not even mentioned, much less discussed, except in order to contradict and oppose them. Merely talking about them can be morally and spiritually corruptive. Positive proclamation of the pure truth in the light of the word exposes all evil (cf. Prov. 6:23; 2 Tim. 3:16).

EPHESIANS—NOTE ON 5:13 anything is exposed by the light, it becomes visible. This phrase should probably be part of v. 14, and is better translated, "for it is light that makes everything visible." The pure and illuminating light of God's word exposes all the secrets of sin.

EPHESIANS—NOTE ON 5:14 Using this quotation from Isa. 60:1, Paul extended an invitation for salvation to the unsaved, in order that they may be transformed

from children of darkness into children of God's holy light (cf. Prov. 4:18). These words may have been part of an early church Easter hymn used as an invitation to unbelievers. They express a capsule view of the gospel. Cf. the invitations in Isa. 55:1–3, 6–7 and in James 4:6–10.

EPHESIANS—NOTE ON 5:15 Look carefully then how you walk, not as unwise but as wise. To live morally is to live wisely. Biblically, an "unwise" person is not so named because of intellectual limits, but because of unbelief and the consequent abominable deeds (Ps. 14:1; Rom. 1:22). He lives apart from God and against God's law (Prov. 1:7, 22; 14:9), and can't comprehend the truth (1 Cor. 2:14) or his true condition (Rom. 1:21–22). Certainly believers are to avoid behaving like fools (see Luke 24:25; Gal. 3:1–3).

EPHESIANS—NOTE ON 5:16 making the best use of the time. The Greek word for "time" denotes a fixed, measured, allocated season. We are to make the most of our time on this evil earth in fulfilling God's purposes, lining up every opportunity for useful worship and service. See note on 1 Pet. 1:17. Be aware of the brevity of life (Ps. 39:4–5; 89:46–47; James 4:14, 17).

EPHESIANS—NOTE ON 5:17 do not be foolish, but understand what the will of the Lord is. Knowing and understanding God's will through his word is spiritual wisdom. For example, God's will revealed to us is that people should be saved (1 Tim. 2:3–4), Spirit-filled (Eph. 5:18), sanctified (1 Thess. 4:3), submissive (1 Pet. 2:13–15), suffering (1 Pet. 2:20) and thankful (1 Thess. 5:18). Jesus is the supreme example for all (see John 4:4; 5:19, 30; 1 Pet. 4:1–2).

EPHESIANS—NOTE ON 5:18 And do not get drunk with wine. Although Scripture consistently condemns all drunkenness (see notes on Prov. 23:29–35; 31:4–5; Isa. 5:11–12; 28:7–8; cf. 1 Cor. 5:11; 1 Pet. 4:3), the context suggests that Paul is here speaking especially about the drunken orgies commonly associated with many pagan worship ceremonies of that day. They were supposed to induce some ecstatic communion with the deities. Paul refers to such as the "cup of demons" (see note on 1 Cor. 10:19–20). but be filled with the Spirit. See notes on Acts 2:4; 4:8, 31; 6:3. True communion with God is not induced by drunkenness, but by the Holy Spirit. Paul is not speaking of the Holy Spirit's indwelling (Rom. 8:9) or the baptism by Christ with the Holy Spirit (1 Cor. 12:13), because every Christian is indwelt and baptized by the Spirit at the time of salvation. He is rather giving a command for believers to live continually under the influence of the Spirit by letting the word control them (see note on

Col. 3:16), pursuing pure lives, confessing all known sin, dying to self, surrendering to God's will, and depending on his power in all things. Being filled with the Spirit is living in the conscious presence of the Lord Jesus Christ, letting his mind, through the word, dominate everything that is thought and done. Being filled with the Spirit is the same as walking in the Spirit (see notes on Gal. 5:16–23). Christ exemplified this way of life (Luke 4:1).

EPHESIANS—NOTE ON 5:19–21 These verses summarize the immediate personal consequences of obeying the command to be filled with the Spirit, namely singing, giving thanks, and humbly submitting to others. The rest of the epistle features instruction based on obedience to this command

EPHESIANS—NOTE ON 5:19 addressing one another. This is to be public (Heb. 2:12). Cf. Ps. 33:1; 40:3; 96:1–2; 149:1; Acts 16:25; Rev. 14:3. psalms. Old Testament psalms put to music, primarily, but the term was used also of vocal music in general. The early church sang the Psalms. hymns. Perhaps songs of praise distinguished from the Psalms which exalted God, in that they focused on the Lord Jesus Christ. spiritual songs. Probably songs of personal testimony expressing truths of the grace of salvation in Christ. making melody. Lit., means to pluck a stringed instrument, so it could refer primarily to instrumental music, while including vocal also. to the Lord with your heart. Not just public, but private. The Lord himself is both the source and the object of the believer's song-filled heart. That such music pleases God can be seen in the account of the temple dedication, when the singing so honored the Lord that his glory came down (2 Chron. 5:12, 14).

EPHESIANS—NOTE ON 5:20 giving thanks always and for everything. See note on 1 Thess. 5:18; cf. 2 Cor. 4:15; 9:12, 15; Phil. 4:6; Col. 2:7; Heb. 13:15. Believers' thankfulness is for who God is and for what he has done through his Son, their Savior and Lord.

EPHESIANS—NOTE ON 5:21 submitting to one another. Paul here made a transition and introduced his teaching about specific relationships of authority and submission among Christians (5:22–6:9) by declaring unequivocally that every Spirit-filled Christian is to be a humble, submissive Christian. This is foundational to all the relationships in this section. No believer is inherently superior to any other believer. In their standing before God, they are equal in every way (Gal. 3:28). reverence for Christ. The believer's continual reverence for God is the basis for his submission to other believers. Cf. Prov. 9:10.

EPHESIANS—NOTE ON 5:22 Wives, submit to your own husbands. Having established the foundational principle of submission (v. 21), Paul applied it first to the wife. The command is unqualified, applying to every Christian wife, no matter what her own abilities, education, knowledge of Scripture, spiritual maturity, or any other qualifications might be in relation to those of her husband. The submission is not the husband's to command but for the wife to willingly and lovingly offer. "Your own husbands" limits her submission to the one man God has placed over her, and also gives a balancing emphasis that he is hers as a personal intimate possession (Song 2:16; 6:3; 7:10). She submits to the man she possesses as her own. as to the Lord. Because the obedient, spiritual wife's supreme submission is to the Lord, her attitude is that she lovingly submits as an act of obedience to the Lord, who has given this command as his will for her, regardless of her husband's personal worthiness or spiritual condition. Cf. Eph. 5:5–9.

EPHESIANS—NOTE ON 5:23 husband is the head . . . Christ is the head. The Spirit-filled wife recognizes that her husband's role in giving leadership is not only God-ordained, but is a reflection of Christ's own loving, authoritative headship of the church. See notes on 1 Cor. 11:3; cf. Eph. 1:22–23; 4:15; Col. 1:18; Titus 2:4–5. Savior. As the Lord delivered his church from the dangers of sin, death, and hell, so the husband provides for, protects, preserves, and loves his wife, leading her to blessing as she submits. Cf. Titus 1:4; 2:13; 3:6.

EPHESIANS—NOTE ON 5:25 love your wives. Though the husband's authority has been established (vv. 22–24), the emphasis moves to the supreme responsibility of husbands in regard to their wives, which is to love them with the same unreserved, selfless, and sacrificial love that Christ has for his church. Christ gave everything he had, including his own life, for the sake of his church, and that is the standard of sacrifice for a husband's love of his wife. Cf. Col. 3:19.

EPHESIANS—NOTE ON 5:26–27 sanctify . . . cleansed . . . holy . . . without blemish. This speaks of the love of Christ for his church. Saving grace makes believers holy by the agency of the word of God (Titus 2:1–9; 3:5) so that they may be a pure bride. For husbands to love their wives as Christ does his church, demands a purifying love. Since divine love seeks to completely cleanse those who are loved from every form of sin and evil, a Christian husband should not be able to bear the thought of anything sinful in the life of his wife that displeases God. His greatest desire for her should be that she become perfectly conformed to Christ, so he leads her to purity. See note on 2 Cor. 11:2.

EPHESIANS—NOTE ON 5:28 as their own bodies. Here is one of the most poignant and compelling descriptions of the oneness that should characterize Christian marriage. A Christian husband is to care for his wife with the same devotion that he naturally manifests as he cares for himself (v. 29)—even more so, since his self-sacrificing love causes him to put her first (cf. Phil. 2:1–4). loves his wife loves himself. In the end, a husband who loves his wife in these ways brings great blessing to himself from her and from the Lord.

EPHESIANS—NOTE ON 5:29 nourishes and cherishes. These express the twin responsibilities of providing for her needs so as to help her grow mature in Christ and to provide warm and tender affection to give her comfort and security.

EPHESIANS—NOTE ON 5:30 members of his body. The Lord provides for his church because it is so intimately and inseparably connected to him. If he did not care for his church, he would be diminishing his own glory, which the church brings to him by praise and obedience. So, in marriage, the husband's life is so intimately joined to the wife's that they are one. When he cares for her, he cares for himself (v. 29).

EPHESIANS—NOTE ON 5:31 Quoted from Gen. 2:24 (see note there. Paul reinforces the divine plan for marriage that God instituted at creation, emphasizing its permanence and unity. The union of marriage is intimate and unbreakable. "Hold fast" is a phrase used to express having been glued or cemented together, emphasizing the permanence of the union (see notes on Mal. 2:16; Matt. 19:5–9).

EPHESIANS—NOTE ON 5:32 mystery is profound. In the NT, "mystery" identifies some reality hidden in the past and revealed in the NT age to be written in Scripture. Marriage is a sacred reflection of the magnificent and beautiful mystery of union between the Messiah and his church, completely unknown until the NT. See notes on 3:4–5; Matt. 13:11; 1 Cor. 2:7.

EPHESIANS—NOTE ON 5:33 each one of you. The intimacy and sacredness of the love relationship between believing marriage partners is to be a visual expression of the love between Christ and his church.

EPHESIANS—NOTE ON 6:1 obey . . . in the Lord. See Col. 3:20. The child in the home is to be willingly under the authority of parents with obedient submission to them as the agents of the Lord placed over him, obeying parents as if obeying

the Lord himself. The reasoning here is simply that such is the way God has designed and required it ("right"). Cf. Hos. 14:9.

EPHESIANS—NOTE ON 6:2–3 Honor. While v. 1 speaks of action, this term speaks of attitude, as Paul deals with the motive behind the action. When God gave his law in the Ten Commandments, the first law governing human relationships was this one (Ex. 20:12; Deut. 5:16). It is the only command of the 10 that relates to the family because that principle alone secures the family's fulfillment. Cf. Ex. 21:15, 17; Lev. 20:9; Matt. 15:3–6. Proverbs affirms this principle (see Prov. 1:8; 3:1; 4:1–4; 7:1–3; 10:1; 17:21; 19:13, 26; 28:24).

EPHESIANS—NOTE ON 6:2 the first commandment with a promise. Although submission to parents should first of all be for the Lord's sake, he has graciously added the promise of special blessing for those who obey this command. See note on Ex. 20:12, the verse from which Paul quotes (cf. Deut. 5:16).

EPHESIANS—NOTE ON 6:4 Fathers. The word technically refers to male parents, but was also used of parents in general. Since Paul had been speaking of both parents (vv. 1–3) he probably had both in mind here. The same word is used in Heb. 11:23 for Moses' parents. do not provoke. In the pagan world of Paul's day, and even in many Jewish households, most fathers ruled their families with rigid and domineering authority. The desires and welfare of wives and children were seldom considered. The apostle makes clear that a Christian father's authority over his children does not allow for unreasonable demands and strictures that might drive his children to anger, despair, and resentment. discipline and instruction of the Lord. This calls for systematic discipline and instruction, which brings children to respect the commands of the Lord as the foundation of all of life, godliness, and blessing. Cf. Prov. 13:24 and Heb. 12:5– 11.

EPHESIANS—NOTE ON 6:5 Slaves, obey. See note on Col. 3:22–4:1. Slaves in both Greek and Roman culture had no rights legally and were treated as commodities. There was much abuse and seldom good treatment of slaves. The Bible does not speak against slavery itself, but against its abuses (cf. Ex. 21:16, 26–27; Lev. 25:10; Deut. 23:15–16). Paul's admonition applies equally well to all employees. The term "obey" refers to continuous, uninterrupted submission to one's earthly master or employer, the only exception being in regard to a command that involves clear disobedience of God's word as illustrated in Acts 4:19–20. See notes on 1 Tim. 6:1–2; Titus 2:9–10; 1 Pet. 2:18–20. earthly

masters. Human masters, that is. with fear and trembling. This is not fright, but respect for their authority. Even if an employer does not deserve respect in his own right (see 1 Pet. 2:18), it should nevertheless be given to him with genuine sincerity as if one was serving Christ himself. To serve one's employer well is to serve Christ well. Cf. Col. 3:23–24.

EPHESIANS—NOTE ON 6:6 eye-service. Working well only when being watched by the boss. people-pleasers. Working only to promote one's welfare, rather than to honor the employer and the Lord, whose servants we really are.

EPHESIANS—NOTE ON 6:7–8 Cf. Col. 3:23. God's credits and rewards will be appropriate to the attitude and action of our work. No good thing done for his glory will go unrewarded.

EPHESIANS—NOTE ON 6:9 Masters, do the same to them. There should be mutual honor and respect from Christian employers to their employees, based on their common allegiance to the Lord. stop your threatening. The Spirit-filled boss uses his authority and power with justice and grace—never putting people under threats, never abusive or inconsiderate. He realizes that he has a heavenly Master who is impartial (cf. Acts 10:34; Rom. 2:11; James 2:9).

EPHESIANS—NOTE ON 6:10–17 The true believer described in chs. 1–3, who lives the Spirit-controlled life of 4:1–6:9, can be sure to be in a spiritual war, as described here. Paul closes this letter with both warning about that war and instructions on how to win it. The Lord provides his saints with sufficient armor to combat and thwart the adversary. In 6:10–13, the apostle briefly sets forth the basic truths regarding the believer's necessary spiritual preparation as well as truths regarding his enemy, his battle, and his victory. In vv. 14–17, he specifies the six most necessary pieces of spiritual armor with which God equips his children to resist and overcome Satan's assaults.

EPHESIANS—NOTE ON 6:10 be strong in the Lord and in the strength of his might. Cf. Phil. 4:13 and 2 Tim. 2:1. Ultimately, Satan's power over Christians is already broken and the great war is won through Christ's crucifixion and resurrection, which forever conquered the power of sin and death (Rom. 5:18– 21; 1 Cor. 15:56–57; Heb. 2:14). However, in life on earth, battles of temptation go on regularly. The Lord's power, the strength of his Spirit, and the force of biblical truth are required for victory (see notes on 2 Cor. 10:3–5).

EPHESIANS—NOTE ON 6:11 Put on the whole armor of God. "Put on" conveys the idea of permanence, indicating that armor should be the Christian's sustained, life-long attire. Paul uses the common armor worn by Roman soldiers as the analogy for the believer's spiritual defense and affirms its necessity if one is to hold his position while under attack. schemes. This Greek word carrries the idea of cleverness, crafty methods, cunning, and deception. Satan's schemes are propagated through the evil world system over which he rules, and are carried out by his demon hosts. "Schemes" is all-inclusive, encompassing every sin, immoral practice, false theology, false religion, and worldly enticement. See note on 2 Cor. 2:11. the devil. Scripture refers to him as "an anointed guardian cherub" (Ezek. 28:14), "the prince of demons" (Luke 11:15), "the god of this world" (2 Cor. 4:4), and "the prince of the power of the air" (Eph. 2:2). Scripture depicts him opposing God's work (Zech. 3:1), perverting God's word (Matt. 4:6), hindering God's servant (1 Thess. 2:18), hindering the gospel (2 Cor. 4:4), snaring the righteous (1 Tim. 3:7), and holding the world in his power (1 John 5:19).

EPHESIANS—NOTE ON 6:12 wrestle. A term also used of hand-to-hand combat. Struggling or wrestling features trickery and deception, like Satan and his hosts when they attack. Coping with deceptive temptation requires truth and righteousness. The four designations describe the different strata and rankings of those demons and the evil supernatural empire in which they operate. Satan's forces of darkness are highly structured for the most destructive purposes. Cf. Col. 2:15 and 1 Pet. 3:22. not . . . against flesh and blood. See 2 Cor. 10:3–5. spiritual forces of evil. This possibly refers to the most depraved abominations, including such things as extreme sexual perversions, occultism, and Satan worship. See note on Col. 1:16. in the heavenly places. As in Eph. 1:3 and 3:10, this refers to the entire realm of spiritual beings.

EPHESIANS—NOTE ON 6:13 Therefore take up the whole armor of God. Paul again emphasized the necessity of the Christian's appropriating God's full spiritual armor by obedience in taking it up, or putting it on (v. 11). The first three pieces of armor (belt, breastplate, and shoes/boots, vv. 14–15) were worn continually on the battlefield; the last three (shield, helmet, and sword, vv. 16– 17) were kept ready for use when actual fighting began. the evil day. Since the fall of man, every day has been evil, a condition that will persist until the Lord returns and establishes his own righteous kingdom on earth. having done all, to stand firm. Standing firm against the enemy without wavering or falling is the goal. See notes on James 4:17 and 1 Pet. 5:8–9.

EPHESIANS—NOTE ON 6:14 Stand therefore. For the third time (see vv. 11, 13), the apostle calls Christians to take a firm position in the spiritual battle against Satan and his minions. Whether confronting Satan's efforts to distrust God, forsaking obedience, producing doctrinal confusion and falsehood, hindering service to God, bringing division, serving God in the flesh, living hypocritically, being worldly, or in any other way rejecting biblical obedience, this armor is our defense. fastened . . . truth. The soldier wore a tunic of loose-fitting cloth. Since ancient combat was largely hand-to-hand, a loose tunic was a potential hindrance and danger. A belt was necessary to cinch up the loosely hanging material. Cf. Ex. 12:11; Luke 12:35; 1 Pet. 1:13. Girding up was a matter of pulling in the loose ends as preparation for battle. The belt that pulls all the spiritual loose ends in is "truth," or better, "truthfulness." The idea is of sincere commitment to fight and win without hypocrisy—self-discipline in devotion to victory. Everything that hinders is tucked away. Cf. 2 Tim. 2:4 and Heb. 12:1. the breastplate of righteousness. The breastplate was usually a tough, sleeveless piece of leather or heavy material with animal horn or hoof pieces sewn on, covering the soldier's full torso, protecting his heart and other vital organs. Because righteousness, or holiness, is such a distinctive characteristic of God himself, it is not hard to understand why that is the Christian's chief protection against Satan and his schemes. As believers faithfully live in obedience to and communion with Jesus Christ, his own righteousness produces in them the practical, daily righteousness that becomes their spiritual breastplate. Lack of holiness, on the other hand, leaves them vulnerable to the great enemy of their souls (cf. Isa. 59:17; 2 Cor. 7:1; 1 Thess. 5:8).

EPHESIANS—NOTE ON 6:15 shoes . . . the gospel of peace. Roman soldiers wore boots with nails in them to grip the ground in combat. The gospel of peace pertains to the good news that, through Christ, believers are at peace with God and he is on their side (Rom. 5:6–10). It is that confidence of divine support which allows the believer to stand firm, knowing that since he is at peace with God, God is his strength (see Rom. 8:31, 37–39).

EPHESIANS—NOTE ON 6:16 the shield of faith. This Greek word usually refers to the large shield (2.5 x 4.5 feet) that protected the entire body. The faith to which Paul refers is not the body of Christian doctrine (as the term is used in 4:13) but basic trust in God. The believer's continual trust in God's word and promise is "in all circumstances" necessary to protect him from temptations to every sort of sin. All sin comes when the victim falls to Satan's lies and promises of pleasure, rejecting the better choice of obedience and blessing. flaming darts.

Temptations are likened to the flaming arrows shot by the enemy and quenched by the oil-treated leather shield (cf. Ps. 18:30; Prov. 30:5–6; 1 John 5:4).

EPHESIANS—NOTE ON 6:17 the helmet of salvation. The helmet protected the head, always a major target in battle. Paul is speaking to those who are already saved, and is therefore not speaking here about attaining salvation. Rather, Satan seeks to destroy a believer's assurance of salvation with his weapons of doubt and discouragement. This is clear from Paul's reference to the helmet as "the hope of salvation" (Isa. 59:17; see note on 1 Thess. 5:8). But although a Christian's feelings about his salvation may be seriously damaged by Sataninspired doubt, his salvation itself is eternally protected and he need not fear its loss. Satan wants to curse the believer with doubts, but the Christian can be strong in God's promises of eternal salvation in Scripture (see John 6:37–39; 10:28–29; Rom. 5:10; 8:31–39; Phil. 1:6; 1 Pet. 1:3–5). Security is a fact; assurance is a feeling that comes to the obedient Christian (1 Pet. 1:3–10). the sword of the Spirit. As the sword was the soldier's only weapon, so God's word is the only needed weapon, infinitely more powerful than any of Satan's. The Greek term refers to a small weapon (6–18 inches long). It was used both defensively to fend off Satan's attacks, and offensively to help destroy the enemy's strategies. It is the truth of Scripture. See notes on 2 Cor. 10:3–5 and Heb. 4:12.

EPHESIANS—NOTE ON 6:18 This verse introduces the general character of a believer's prayer life: 1) "all prayer and supplication" focuses on the variety; 2) "at all times" focuses on the frequency (cf. Rom. 12:12; Phil. 4:6; 1 Thess. 5:17); 3) "in the Spirit" focuses on submission, as we line up with the will of God (cf. Rom. 8:26–27); 4) "keep alert" focuses on the manner (cf. Matt. 26:41; Mark 13:33); 5) "all perseverance" focuses on the persistence (cf. Luke 11:9; 18:7–8); and 6) "all the saints" focuses on the objects (cf. 1 Sam. 12:23).

EPHESIANS—NOTE ON 6:19–20 Paul does not ask for prayer for his personal wellbeing or physical comfort in the imprisonment from which he wrote, but for boldness and faithfulness to continue proclaiming the gospel to the unsaved no matter what the cost. mystery. See note on 3:4. ambassador. See notes on 2 Cor. 5:18–20.

EPHESIANS—NOTE ON 6:21–22 Tychicus. A convert from Asia Minor (modern Turkey) who was with the apostle during his first imprisonment in Rome, from where this epistle was written (see 3:1). He accompanied Paul in taking an

offering to the church in Jerusalem (Acts 20:4–6) and was sent by him on several missions (2 Tim. 4:12; Titus 3:12).

EPHESIANS—NOTE ON 6:23–24 This beautiful benediction sums up the major themes of this very personal letter, reminding readers of the peace (v. 15; 1:2; 2:14–15, 17; 4:3), love (1:15; 4:2, 15–16; 5:25, 28, 33), and faith (6:16; 1:15; 2:8; 3:12, 17; 4:5, 13) from God and Jesus Christ.

Philippians

Philippians 1 • Philippians 2 • Philippians 3 • Philippians 4 Introduction to Philippians

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Philippians

Title

Philippians derives its name from the Greek city where the church to which it was addressed was located. Philippi was the first town in Macedonia where Paul established a church.

Author and Date

The unanimous testimony of the early church was that the apostle Paul wrote Philippians. Nothing in the letter would have motivated a forger to write it.

The question of when Philippians was written cannot be separated from that of where it was written. The traditional view is that Philippians, along with the other Prison Epistles (Ephesians, Colossians, Philemon), was written during Paul's first imprisonment at Rome (c. A.D. 60–62). The most natural understanding of the references to the "imperial guard" (1:13) and the "saints . . . of Caesar's household" (4:22) is that Paul wrote from Rome, where the emperor lived. The similarities between the details of Paul's imprisonment given in Acts and in the Prison Epistles also argue that those epistles were written from Rome (e.g., Paul was guarded by soldiers, Acts 28:16; cf. Phil. 1:13–14; was permitted to receive visitors, Acts 28:30; cf. Phil. 4:18; and had the opportunity to preach the gospel, Acts 28:31; cf. Phil. 1:12–14; Eph. 6:18–20; Col. 4:2–4).

Some have held that Paul wrote the Prison Epistles during his two-year imprisonment at Caesarea (Acts 24:27). But Paul's opportunities to receive visitors and proclaim the gospel were severely limited during that imprisonment (cf. Acts 23:35). The Prison Epistles express Paul's hope for a favorable verdict (Phil. 1:25; 2:24; cf. Philem. 22). In Caesarea, however, Paul's only hope for release was either to bribe Felix (Acts 24:26), or agree to stand trial at Jerusalem under Festus (Acts 25:9). In the Prison Epistles, Paul expected the decision in his case to be final (Phil. 1:20–23; 2:17, 23). That could not have been true at Caesarea, since Paul could and did appeal his case to the emperor.

Another alternative has been that Paul wrote the Prison Epistles from Ephesus. But at Ephesus, like Caesarea, no final decision could be made in his case

because of his right to appeal to the emperor. Also, Luke was with Paul when he wrote Colossians (Col. 4:14), but he apparently was not with the apostle at Ephesus. Acts 19, which records Paul's stay in Ephesus, is not in one of the "we sections" of Acts (see Introduction to Acts: Author and Date). The most telling argument against Ephesus as the point of origin for the Prison Epistles, however, is that there is no evidence that Paul was ever imprisoned at Ephesus.

In light of the serious difficulties faced by both the Caesarean and Ephesian views, there is no reason to reject the traditional view that Paul wrote the Prison Epistles—including Philippians—from Rome.

Paul's belief that his case would soon be decided (Phil. 2:23–24) points to Philippians being written toward the close of the apostle's two-year Roman imprisonment (c. A.D. 61).

Background and Setting

Originally known as Krenides ("The Little Fountains") because of the numerous nearby springs, Philippi ("city of Philip") received its name from Philip II of Macedon (the father of Alexander the Great). Attracted by the nearby gold mines, Philip conquered the region in the fourth century B.C. In the second century B.C., Philippi became part of the Roman province of Macedonia.

The city existed in relative obscurity for the next two centuries until one of the most famous events in Roman history brought it recognition and expansion. In 42 B.C., the forces of Antony and Octavian defeated those of Brutus and Cassius at the Battle of Philippi, thus ending the Roman Republic and ushering in the Empire. After the battle, Philippi became a Roman colony (cf. Acts 16:12), and many veterans of the Roman army settled there. As a colony, Philippi had autonomy from the provincial government and the same rights granted to cities in Italy, including the use of Roman law, exemption from some taxes, and Roman citizenship for its residents (Acts 16:21). Being a colony was also the source of much civic pride for the Philippians, who used Latin as their official language, adopted Roman customs, and modeled their city government after that of Italian cities. Acts and Philippians both reflect Philippi's status as a Roman colony.

Paul's description of Christians as citizens of heaven (Phil. 3:20) was appropriate, since the Philippians prided themselves on being citizens of Rome

(cf. Acts 16:21). The Philippians may well have known some of the members of the palace guard (Phil. 1:13) and Caesar's household (4:22).

The church at Philippi, the first one founded by Paul in Europe, dates from the apostle's second missionary journey (Acts 16:12–40). Philippi evidently had a very small Jewish population. Because there were not enough men to form a synagogue (the requirement was for 10 Jewish men who were heads of a household), some devout women met outside the city at a place of prayer (Acts 16:13) alongside the Gangites River. Paul preached the gospel to them and Lydia, a wealthy merchant dealing in expensive purple dyed goods (Acts 16:14), became a believer (Acts 16:14–15). It is likely that the Philippian church initially met in her spacious home.

Satanic opposition to the new church immediately arose in the person of a demon-possessed, fortune-telling slave girl (Acts 16:16–17). Not wanting even agreeable testimony from such an evil source, Paul cast the demon out of her (Acts 16:18). The apostle's act enraged the girl's masters, who could no longer sell her services as a fortune-teller (Acts 16:19). They hauled Paul and Silas before the city's magistrates (Acts 16:20) and inflamed the civic pride of the Philippians by claiming the two preachers were a threat to Roman customs (Acts 16:20–21). As a result, Paul and Silas were beaten and imprisoned (Acts 16:22– 24).

The two preachers were miraculously released from prison that night by an earthquake, which unnerved the jailer and opened his heart and that of his household to the gospel (Acts 16:25–34). The next day the magistrates, panicking when they learned they had illegally beaten and imprisoned two Roman citizens, begged Paul and Silas to leave Philippi.

Paul apparently visited Philippi twice during his third missionary journey, once at the beginning (cf. 2 Cor. 8:1–5), and again near the end (Acts 20:6). About four or five years after his last visit to Philippi, while a prisoner at Rome, Paul received a delegation from the Philippian church. The Philippians had generously supported Paul in the past (Phil. 4:15–16), and had also contributed abundantly for the needy at Jerusalem (2 Cor. 8:1–4). Now, hearing of Paul's imprisonment, they sent another contribution to him (Phil. 4:10), and along with it Epaphroditus to minister to Paul's needs. Unfortunately Epaphroditus suffered a near-fatal illness (2:26–27), either while en route to Rome, or after he arrived. Accordingly, Paul decided to send Epaphroditus back to Philippi (2:25–26) and

wrote the letter to the Philippians to send back with him.

Paul had several purposes in composing this epistle. First, he wanted to express in writing his thanks for the Philippians' gift (4:10–18). Second, he wanted the Philippians to know why he decided to return Epaphroditus to them, so they would not think his service to Paul had been unsatisfactory (2:25–26). Third, he wanted to inform them about his circumstances at Rome (1:12–26). Fourth, he wrote to exhort them to unity (2:1–2; 4:2). Finally, he wrote to warn them against false teachers (3:1–4:1).

Historical and Theological Themes

Since it is primarily a practical letter, Philippians contains little historical material (there are no OT quotes), apart from the momentous treatment of Paul's spiritual autobiography (3:4–7). There is, likewise, little direct theological instruction, also with one momentous exception. The magnificent passage describing Christ's humiliation and exaltation (2:5–11) contains some of the most profound and crucial teaching on the Lord Jesus Christ in all the Bible. The major theme of pursuing Christlikeness, as the most defining element of spiritual growth and the one passion of Paul in his own life, is presented in 3:12–14. In spite of Paul's imprisonment, the dominant tone of the letter is joyful (1:4, 18, 25–26; 2:2, 16–18, 28; 3:1, 3; 4:1, 4, 10).

Interpretive Challenges

The major difficulty connected with Philippians is determining where it was written (see Author and Date). The text itself presents only one significant interpretive challenge: the identity of the "enemies of the cross" (see notes on 3:18–19).

Outline

I. Paul's Greeting (1:1–11) II. Paul's Circumstances (1:12–26) III. Paul's Exhortations (1:27–2:18)

A. To Stand Firm Amid Persecution (1:27–30)

B. To Be United by Humility (2:1–4)

C. To Remember the Example of Christ (2:5–11) D. To Be Light in a Dark World (2:12–18) IV. Paul's Companions (2:19–30)

A. Timothy (2:19–24)

B. Epaphroditus (2:25–30) V. Paul's Warnings (3:1–4:1)

A. Against Legalism (3:1–16)

B. Against Lawlessness (3:17–4:1) VI. Paul's Admonition (4:2–9) VII. Paul's Thankfulness (4:10–20) VIII. Paul's Farewell (4:21–23)

THE LETTER OF PAUL TO THE

Philippians

Greeting

PHILIPPIANS 1 ‡†Paul and Timothy, servants [1] of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers [2] and deacons: [3]

2†Grace to you and peace from God our Father and the Lord Jesus Christ.

Thanksgiving and Prayer

3†I thank my God in all my remembrance of you, 4†always in every prayer of mine for you all making my prayer with joy, 5†because of your partnership in the gospel from the first day until now. 6†And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. 7†It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, [4] both in my imprisonment and in the defense and confirmation of the gospel. 8†For God is my witness, how I yearn for you all with the affection of Christ Jesus. 9†And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10†so that you may approve what is excellent, and so be pure and blameless for the day of Christ, 11†filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.

The Advance of the Gospel

12†I want you to know, brothers, [5] that what has happened to me has really served to advance the gospel, 13†so that it has become known throughout the whole imperial guard [6] and to all the rest that my imprisonment is for Christ. 14†And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word [7] without fear.

15†Some indeed preach Christ from envy and rivalry, but others from good will. 16†The latter do it out of love, knowing that I am put here for the defense of the gospel. 17†The former proclaim Christ out of rivalry, not sincerely but thinking to afflict me in my imprisonment. 18†What then? Only that in every way, whether in

pretense or in truth, Christ is proclaimed, and in that I rejoice.

To Live Is Christ

Yes, and I will rejoice, 19†for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, 20†as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21†For to me to live is Christ, and to die is gain. 22†If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. 23†I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24†But to remain in the flesh is more necessary on your account. 25†Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, 26†so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.

27†Only let your manner of life be worthy [8] of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 28†and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. 29†For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30†engaged in the same conflict that you saw I had and now hear that I still have.

Christ's Example of Humility

PHILIPPIANS 2 †So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2†complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3†Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. 4Let each of you look not only to his own interests, but also to the interests of others. 5†Have this mind among yourselves, which is yours in Christ Jesus, [1] 6‡†who, though he was in the form of God, did not count equality with God a thing to be grasped, 7†but made himself nothing, taking the form of a servant, [2] being born in the likeness of men. 8†And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9†Therefore God has highly exalted him and bestowed on him the name that is above every name, 10‡†so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11†and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Lights in the World

12†Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13†for it is God who works in you, both to will and to work for his good pleasure.

14†Do all things without grumbling or questioning, 15†that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, 16†holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. 17‡†Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. 18Likewise you also should be glad and rejoice with me.

Timothy and Epaphroditus

19‡†I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. 20‡For I have no one like him, who will be genuinely concerned for your welfare. 21For they all seek their own interests, not those of

Jesus Christ. 22But you know Timothy's [3] proven worth, how as a son [4] with a father he has served with me in the gospel. 23‡I hope therefore to send him just as soon as I see how it will go with me, 24†and I trust in the Lord that shortly I myself will come also.

25‡†I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, 26†for he has been longing for you all and has been distressed because you heard that he was ill. 27†Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28†I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29†So receive him in the Lord with all joy, and honor such men, 30†for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.

Righteousness Through Faith in Christ

PHILIPPIANS 3 †Finally, my brothers, [1] rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you.

2†Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. 3†For we are the circumcision, who worship by the Spirit of God [2] and glory in Christ Jesus and put no confidence in the flesh— 4‡though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: 5†circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; 6†as to zeal, a persecutor of the church; as to righteousness under the law, [3] blameless. 7†But whatever gain I had, I counted as loss for the sake of Christ. 8‡†Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9†and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10†that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11†that by any means possible I may attain the resurrection from the dead.

Straining Toward the Goal

12‡†Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13†Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14†I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15†Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16†Only let us hold true to what we have attained.

17†Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18†For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19†Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. 20†But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21†who will transform our lowly body

to be like his glorious body, by the power that enables him even to subject all things to himself.

PHILIPPIANS 4 †Therefore, my brothers, [1] whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved.

Exhortation, Encouragement, and Prayer

2†I entreat Euodia and I entreat Syntyche to agree in the Lord. 3†Yes, I ask you also, true companion, [2] help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.

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

8†Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9†What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

God's Provision

10‡†I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. 11†Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12†I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13†I can do all things through him who strengthens me.

14†Yet it was kind of you to share [3] my trouble. 15†And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16†Even in Thessalonica you sent me help for my needs once and again. 17†Not that I seek the gift, but I seek the fruit that increases to your credit. [4]

18†I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19†And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20†To our God and Father be glory forever and ever. Amen.

Final Greetings

21†Greet every saint in Christ Jesus. The brothers who are with me greet you. 22†All the saints greet you, especially those of Caesar's household.

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

Footnotes

Footnotes for Philippians, Chapter 1

[1] 1:1 Or slaves; Greek bondservants

[2] 1:1 Or bishops; Greek episkopoi

[3] 1:1 Or servants, or ministers; Greek diakonoi

[4] 1:7 Or you all have fellowship with me in grace

[5] 1:12 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church; also verse 14

[6] 1:13 Greek in the whole praetorium

[7] 1:14 Some manuscripts add of God

[8] 1:27 Greek Only behave as citizens worthy

Footnotes for Philippians, Chapter 2

[1] 2:5 Or which was also in Christ Jesus

[2] 2:7 Greek bondservant

[3] 2:22 Greek his

[4] 2:22 Greek child

Footnotes for Philippians, Chapter 3

[1] 3:1 Or brothers and sisters; also verses 13, 17

[2] 3:3 Some manuscripts God in spirit

[3] 3:6 Greek in the law

Footnotes for Philippians, Chapter 4

[1] 4:1 Or brothers and sisters; also verses 8, 21

[2] 4:3 Or loyal Syzygus; Greek true yokefellow

[3] 4:14 Or have fellowship in

[4] 4:17 Or I seek the profit that accrues to your account

Study Notes

PHILIPPIANS—NOTE ON 1:1–2 First-century letters normally began by identifying the sender and the recipient with a basic greeting. One notable variation here is that Paul includes Timothy's name because Timothy was an important gospel coworker in and around Philippi and a trusted, corroborating witness to the truths Paul expounded.

PHILIPPIANS—NOTE ON 1:1 Paul. See Introduction to Romans: Author and Date; see note on Acts 9:1. Paul wrote this letter from a Roman prison (see Introduction: Author and Date). Timothy. Timothy, Paul's beloved son in the faith (see Introduction to 1 Timothy: Author and Date; Acts 16:1–3), was not the coauthor of the letter, but possibly the one to whom Paul dictated it. Regardless, Paul had good reason for including Timothy's name (see note on Phil. 1:1–2). servants. This denotes a willing slave who was happily and loyally linked to his master (see note on Rom. 1:1; cf. James 1:1; 2 Pet. 1:1; Jude 1). saints. See note on 1 Cor. 1:2. These were believers in the church at Philippi, including those who led the assembly. in Christ Jesus. This describes the Philippian believers' union with Christ in his death and resurrection (see notes on Rom. 6:2–9; Gal. 2:20), which was the reason they could be called "saints." Philippi. See Introduction: Background and Setting. overseers. See note on 1 Tim. 3:1. This is a term used to emphasize the leadership responsibilities of those who are elders, who are also called pastors. All 3 terms are used in the NT to describe the same men. deacons. Lit., "those who serve"; see note on 1 Tim. 3:8.

PHILIPPIANS—NOTE ON 1:2 Grace . . . peace. Paul's standard greeting (see note on Rom. 1:7) reminded the believers of their relationship to God.

PHILIPPIANS—NOTE ON 1:3 I thank my God. Paul's letters usually included such commendation (see note on Gal. 1:3–5).

PHILIPPIANS—NOTE ON 1:4 making my prayer with joy. The Greek word for "prayer" denotes a petition for, or a request made on behalf of, someone else. It was a delight for Paul to intercede for fellow believers.

PHILIPPIANS—NOTE ON 1:5 partnership. This can also be translated "fellowship" or "participation." Cf. 2 Cor. 8:4. from the first day. These believers eagerly

assisted Paul in evangelizing Philippi from the beginning of the church there (Acts 16:12–40).

PHILIPPIANS—NOTE ON 1:6 he . . . will bring it to completion. The Greek verb translated "began" is used only here and in Gal. 3:3—both times in reference to salvation itself. When God begins a work of salvation in a person, he finishes and perfects that work. Thus the verb "bring it to completion" points to the eternal security of the Christian (see notes on John 6:40, 44; Rom. 5:10; 8:29– 39; Eph. 1:13–14; Heb. 7:25; 12:2). day of Jesus Christ. This phrase is not to be confused with the "day of the Lord" (see Introduction to Joel: Historical and Theological Themes), which describes final divine judgment and wrath (cf. Isa. 13:9; Joel 1:15; 2:11; 1 Thess. 5:2; 2 Pet. 3:10). "Day of Jesus Christ" is also called the "day of Christ" (Phil. 1:10; 2:16) and the "day of our Lord Jesus Christ" (1 Cor. 1:8), which looks to the final salvation, reward, and glorification of believers. Cf. 1 Cor. 3:10–15; 4:5; 2 Cor. 5:9–10.

PHILIPPIANS—NOTE ON 1:7 heart. A common biblical word used to describe the center of thought and feeling (cf. Prov. 4:23). defense and confirmation. Two judicial terms referring either to the first phase of Paul's trial in Rome in which he defended his gospel ministry or in a general sense to his continual defense of the faith, which was the heart of his ministry. partakers with me of grace. See notes on Phil. 1:5. During his imprisonment, the Philippians sent Paul money and Epaphroditus's services to support the apostle, thus sharing in God's gracious blessing on his ministry (cf. 2:30).

PHILIPPIANS—NOTE ON 1:8 affection. The word lit. refers to the internal organs, which are the part of the body that reacts to intense emotion. It became the strongest Greek word to express compassionate love—a love that involves one's entire being.

PHILIPPIANS—NOTE ON 1:9 with knowledge. This is from the Greek word that describes genuine, full, or advanced knowledge. Biblical love is not an empty sentimentalism but is anchored deeply in the truth of Scripture and regulated by it (cf. Eph. 5:2–3; 1 Pet. 1:22). discernment. The English word "aesthetic" comes from this Greek word, which speaks of moral perception, insight, and the practical application of knowledge. Love is not blind, but perceptive, and it carefully scrutinizes to distinguish between right and wrong. See note on 1 Thess. 5:21–22.

PHILIPPIANS—NOTE ON 1:10 approve what is excellent. "Approve" in classical Greek described the assaying of metals or the testing of money for authenticity (cf. Luke 12:56; 14:19). "Excellent" means "to differ." Believers need the ability to distinguish those things that are truly important so they can establish the right priorities. pure and blameless. "Pure" means "genuine," and may have originally meant "tested by sunlight." In the ancient world, dishonest pottery dealers filled cracks in their inferior products with wax before glazing and painting them, making worthless pots difficult to distinguish from expensive ones. The only way to avoid being defrauded was to hold the pot to the sun, making the wax-filled cracks obvious. Dealers marked their fine pottery that could withstand "sun testing" as sine cera—"without wax." "Blameless" can be translated "without offense," referring to relational integrity. Christians are to live lives of true integrity that do not cause others to sin (see notes on Rom. 12:9; 1 Cor. 10:31–32; 2 Cor. 1:12; cf. Rom. 14; 1 Cor. 8). the day of Christ. See note on Phil. 1:6.

PHILIPPIANS—NOTE ON 1:11 fruit of righteousness. This is better translated, "the fruit righteousness produces" (see note on Rom. 1:13; cf. Prov. 11:30; Amos 6:12; James 3:17–18). that comes through Jesus Christ. See John 15:1–5 and Eph. 2:10. This speaks of the salvation transformation provided by our Lord and his ongoing work of power through his Spirit in us. to the glory and praise of God. See John 15:8; Eph. 1:12–14; 3:20–21. The ultimate end of all Paul's prayers was that God be glorified.

PHILIPPIANS—NOTE ON 1:12 what has happened. The events in Paul's life, namely, his journey to Rome and imprisonment there (see Introduction: Background and Setting; Acts 21–28). to advance. This refers to the forward movement of something—often of armies—in spite of obstacles, dangers, and distractions. Paul's imprisonment proved to be no hindrance to spreading the message of salvation (cf. Acts 28:30–31). Actually, it created new opportunities (see note on Phil. 4:22).

PHILIPPIANS—NOTE ON 1:13 become known . . . imprisonment . . . for Christ. People around him recognized that Paul was no criminal, but had become a prisoner because of preaching Jesus Christ and the gospel (cf. Eph. 6:20). imperial guard. The Greek word is praetorium (see esv footnote), which can denote either a special building (e.g., a commander's headquarters, the emperor's palace) or the group of men in the imperial guard. Because Paul was in a private house in Rome, praetorium probably refers to the members of the imperial guard

who guarded Paul day and night. Cf. Acts 28:16. the rest. Others in the city of Rome who met and heard Paul (cf. Acts 28:23–24, 30–31).

PHILIPPIANS—NOTE ON 1:14 most of the brothers. With the exception of those detractors identified in vv. 15–16, who were attacking Paul. more bold to speak. Paul's example of powerful witness to the gospel as a prisoner demonstrated God's faithfulness to his persecuted children and that their imprisonment would not halt the progress of the gospel. This encouraged others to be bold and not fear imprisonment.

PHILIPPIANS—NOTE ON 1:15 from envy and rivalry. The attitude of Paul's detractors, who really did preach the gospel but were jealous of his apostolic power and authority, his success and immense giftedness. "Rivalry" connotes contention, strife, and conflict, which resulted when Paul's critics began discrediting him. from good will. "Good will" speaks of satisfaction and contentment, the attitude that Paul's supporters had for him personally and for his ministry.

PHILIPPIANS—NOTE ON 1:16 The latter do it out of love. Paul's supporters were motivated by genuine affection for him and confidence in his virtue (cf. 1 Cor. 13:1–2). put here. The Greek word describes a soldier's being placed on duty. Paul was in prison because he was destined to be there by God's will, so as to be in a strategic position to proclaim the gospel. defense of the gospel. See note on Phil. 1:7.

PHILIPPIANS—NOTE ON 1:17 rivalry. This describes those who were interested only in self-advancement, or who ruthlessly sought to get ahead at any cost. Paul's detractors used his incarceration as an opportunity to promote their own prestige by accusing Paul of being so sinful the Lord had chastened him by imprisonment. not sincerely. See note on v. 10.

PHILIPPIANS—NOTE ON 1:18 I rejoice. Paul's joy was not tied to his circumstances or his critics (cf. Ps. 4:7–8; Rom. 12:12; 2 Cor. 6:10). He was glad when the gospel was proclaimed with authority, no matter who received credit. He endured the unjust accusations without bitterness at his accusers. Rather, he rejoiced that they preached Christ, even in a pretense of godliness.

PHILIPPIANS—NOTE ON 1:19 my deliverance. "Deliverance" is from the basic Greek term for salvation. But it can also be rendered "well-being" or "escape,"

which presents four possible interpretations: 1) it refers to Paul's ultimate salvation; 2) it alludes to his deliverance from threatened execution; 3) he would finally be vindicated by the emperor's ruling; or 4) Paul is talking about his eventual release from prison. Whatever Paul's precise meaning, he was certain he would be freed from his temporary distress (Job 13:16; cf. Job 19:26; Ps. 22:4–5, 8; 31:1; 33:18–19; 34:7; 41:1). Spirit of Jesus Christ. The Holy Spirit (Rom. 8:9; Gal. 4:6). Paul had supreme confidence in the Spirit (cf. Zech. 4:6; John 14:16; Rom. 8:26; Eph. 3:20).

PHILIPPIANS—NOTE ON 1:20 eager expectation. This Greek word indicates keen anticipation of the future, as when someone stretches his neck to see what lies ahead. Paul was very confident and excited about Christ's promise (see Matt. 10:32). not be at all ashamed. See Isa. 49:23; Rom. 9:33; cf. Ps. 25:2–3; 40:15– 16; 119:80; Isa. 1:27–29; 45:14–17; Jer. 12:13; Zeph. 3:11.

PHILIPPIANS—NOTE ON 1:21 to me to live is Christ. For Paul, life is summed up in Jesus Christ; Christ was his reason for being. See notes on 3:12–14. to die is gain. Death would relieve him of earthly burdens and let him focus totally on glorifying God (see notes on 1:23–24; cf. Acts 21:13).

PHILIPPIANS—NOTE ON 1:22 the flesh. Cf. v. 24. Here this word refers not to one's fallen humanness (as in Rom. 7:5, 18; 8:1), but simply to physical life (as in 2 Cor. 10:3; Gal. 2:20). fruitful labor. See notes on Rom. 1:13. Paul knew that the only reason to remain in this world was to bring souls to Christ and build up believers to do the same. See note on 2 Cor. 4:15.

PHILIPPIANS—NOTE ON 1:23 hard pressed. The Greek word pictures a traveler on a narrow path, a rock wall on either side allowing him to go only straight ahead. depart and be with Christ. Paul knew if he died he would have complete, conscious, intimate, unhindered fellowship with his Lord (see notes on 2 Cor. 5:1, 8; 2 Tim. 4:6–8). far better. The highest superlative.

PHILIPPIANS—NOTE ON 1:24 more necessary on your account. Paul yielded his personal desire to be with his Lord for the necessity of the building of the church (see 2:3–4).

PHILIPPIANS—NOTE ON 1:25 Convinced . . . I will remain. Paul's conviction— not a supernatural revelation—that their need would determine that he stay on earth longer. progress . . . in the faith. "Progress" pictures trail blazing so that

an army can advance (see note on v. 12). Paul wanted to cut a new path for the Philippians to follow to victory; the increasing of their faith would result in the increasing of their joy.

PHILIPPIANS—NOTE ON 1:26 ample cause to glory in Christ Jesus. The Greek word order is "that your confidence of joy may be more abundant in Jesus Christ for me." The point is, as Paul lived on fruitfully, their joy and confidence would overflow because of Christ's working in him, not because of anything he himself did by his own ability.

PHILIPPIANS—NOTE ON 1:27 worthy of the gospel. Believers are to have integrity, i.e., to live consistent with what they believe, teach, and preach. Cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:11–12; 4:1; Titus 2:10; 2 Pet. 3:11, 14. one spirit . . . one mind. This introduces Paul's theme of unity that continues through Phil. 2:4. His call for genuine unity of heart and mind is based on: 1) the necessity of oneness to win the spiritual battle for the faith (1:28–30); 2) the love of others in the fellowship (2:1–2); 3) genuine humility and self-sacrifice (2:3–4); and 4) the example of Jesus Christ who proved that sacrifice produces eternal glory (2:5– 11). striving side by side. Lit., "to struggle along with someone." Paul changed the metaphor from that of a soldier standing at his post ("standing firm") to one of a team struggling for victory against a common foe. the faith of the gospel. The Christian faith as revealed by God and recorded in the Scripture (Jude 3; cf. Rom. 1:1; Gal. 1:7).

PHILIPPIANS—NOTE ON 1:28 sign . . . of their destruction. When believers willingly suffer without being "frightened," it is a sign that God's enemies will be destroyed and eternally lost (see notes on 2 Thess. 1:4–8).

PHILIPPIANS—NOTE ON 1:29 granted . . . suffer. See notes on 3:10; 1 Pet. 2:19– 21; cf. Matt. 5:10–12; Acts 5:41. The Greek verb translated "granted" is from the noun for grace. Believers' suffering is a gift of grace that brings power (2 Cor. 7:9–10; 1 Pet. 5:10) and eternal reward (1 Pet. 4:13).

PHILIPPIANS—NOTE ON 1:30 same conflict. The same kind of suffering Paul had experienced (vv. 12–14; Acts 16:22–24). you saw. This refers to what the Philippians witnessed when Paul and Silas were imprisoned at Philippi (Acts 16:19–40).

PHILIPPIANS—NOTE ON 2:1 encouragement in Christ. "Encouragement" is from

the Greek word that means "to come alongside and help, counsel, exhort" (see notes on John 14:26; Rom. 12:1), which our beloved Lord does for his own. comfort from love. The Greek word translated "comfort" portrays the Lord coming close and whispering words of gentle cheer or tender counsel in a believer's ear. participation in the Spirit. "Participation" refers to the partnership, of common eternal life, provided by the indwelling Holy Spirit (1 Cor. 3:16; 12:13; 2 Cor. 13:14; 1 John 1:4–6). affection and sympathy. God has extended his deep affection (see note on Phil. 1:8) and compassion to every believer (cf. Rom. 12:1; 2 Cor. 1:3; Col. 3:12), and that reality should result in unity.

PHILIPPIANS—NOTE ON 2:2 complete my joy. Paul's joy was tied to concern for the unity of believers (cf. Heb. 13:17). same mind. Cf. Phil. 3:15–16; 4:2; 1 Pet. 3:8. The Greek word means "think the same way." This exhortation is not optional or obscure, but is repeated throughout the NT (cf. Rom. 15:5; 1 Cor. 1:10; 2 Cor. 13:11–13). same love. Believers are to love others in the body of Christ equally—not because they are all equally attractive, but by showing the same kind of sacrificial, loving service to all that was shown to them by Christ (John 15:13; Rom. 12:10; 1 John 3:17; cf. John 3:16). full accord. This is perhaps a term specially coined by Paul. It lit., means "one-souled" and describes people who are knit together in harmony, having the same desires, passions, and ambitions.

PHILIPPIANS—NOTE ON 2:3 rivalry. This Greek word, which is sometimes rendered "strife" because it refers to factionalism and partisanship (see note on Gal. 5:20), speaks of the pride that prompts people to push for their own way. conceit. Lit., "empty glory." This word refers to the pursuit of personal glory, which is the motivation for selfish ambition. humility. This translates a Greek word that Paul and other NT writers apparently coined. It was a term of derision, with the idea of being low, shabby, and humble (cf. 1 Cor. 15:9; 1 Tim. 1:15). count others more significant than yourselves. The basic definition of true humility (cf. Rom. 12:10; Gal. 5:13; Eph. 5:21; 1 Pet. 5:5).

PHILIPPIANS—NOTE ON 2:5 Christ is the ultimate example of selfless humility (cf. Matt. 11:29; John 13:12–17).

PHILIPPIANS—NOTE ON 2:6–11 This is the classic Christological passage in the NT, dealing with the incarnation. It was probably sung as a hymn in the early church (see note on Col. 3:16).

PHILIPPIANS—NOTE ON 2:6 he was in the form of God. Paul affirms that Jesus eternally has been God. The usual Greek word for "was" or "being" is not used here. Instead, Paul chose another term that stresses the essence of a person's nature—his continuous state or condition. Paul also could have chosen one of two Greek words for "form," but he chose the one that specifically denotes the essential, unchanging character of something—what it is in and of itself. The fundamental doctrine of Christ's deity has always encompassed these crucial characteristics (cf. John 1:1, 3–4, 14; 8:58; Col. 1:15–17; Heb. 1:3). equality with God. The Greek word for "equality" defines things that are exactly the same in size, quantity, quality, character, and number. In every sense, Jesus is equal to God and constantly claimed to be so during his earthly ministry (cf. John 5:18; 10:33, 38; 14:9; 20:28; Heb. 1:1–3). grasped. The Greek word originally meant "a thing seized by robbery." It eventually came to mean anything clutched, embraced, or prized, and thus is sometimes translated "held onto." Though Christ had all the rights, privileges, and honors of deity—which he was worthy of and could never be disqualified from—his attitude was not to cling to those things or his position but to be willing to give them up for a season. See notes on John 17:1–5.

PHILIPPIANS—NOTE ON 2:7 made himself nothing. From this Greek word comes the theological word "kenosis"; i.e., the doctrine of Christ's self-emptying in his incarnation. This was a self-renunciation, not an emptying himself of deity nor an exchange of deity for humanity (see notes on v. 6). Jesus did, however, renounce or set aside his privileges in several areas: 1) heavenly glory—while on earth he gave up the glory of a face-to-face relationship with God and the continuous outward display and personal enjoyment of that glory (cf. John 17:5); 2) independent authority—during his incarnation Christ completely submitted himself to the will of his Father (see note on Phil. 2:8; cf. Matt. 26:39; John 5:30; Heb. 5:8); 3) divine prerogatives—he set aside the voluntary display of his divine attributes and submitted himself to the Spirit's direction (cf. Matt. 24:36; John 1:45–49); 4) eternal riches—while on earth Christ was poor and owned very little (cf. 2 Cor. 8:9); and 5) a favorable relationship with God—he felt the Father's wrath for human sin while on the cross (cf. Matt. 27:46; see note on 2 Cor. 5:21). form of a servant. Again, Paul uses the Greek word "form," which indicates exact essence (see note on Phil. 2:6). As a true servant (see note on 1:1), Jesus submissively did the will of his Father (cf. Isa. 52:13–14). the likeness of men. Christ became more than God in a human body, but he took on all the essential attributes of humanity (Luke 2:52; Gal. 4:4; Col. 1:22), even to the extent that he identified with basic human needs and weaknesses (cf. Heb.

2:14, 17; 4:15). He became the God-Man: fully God and fully man.

PHILIPPIANS—NOTE ON 2:8 in human form. This is not simply a repetition of the last phrase in v. 7, but a shift from the heavenly focus to an earthly one. Christ's humanity is described from the viewpoint of those who saw him. Paul is implying that although he outwardly looked like a man, there was much more to him (his deity) than many people recognized naturally (cf. John 6:42; 8:48). he humbled himself. After the humbling of incarnation, Jesus further humbled himself in that he did not demand normal human rights, but subjected himself to persecution and suffering at the hands of unbelievers (cf. Isa. 53:7; Matt. 26:62– 64; Mark 14:60–61; 1 Pet. 2:23). obedient . . . death. Beyond even persecution, Jesus went to the lowest point or furthest extent in his humiliation in dying as a criminal, following God's plan for him (cf. Matt. 26:39; Acts 2:23). a cross. See notes on Matt. 27:29–50. Even further humiliation was his because Jesus' death was not by ordinary means, but was accomplished by crucifixion—the cruelest, most excruciating, most degrading form of death ever devised. The Jews hated this manner of execution (Deut. 21:23; see note on Gal. 3:13).

PHILIPPIANS—NOTE ON 2:9 Therefore God. Christ's humiliation (vv. 5–8) and exaltation by God (vv. 9–11) are causally and inseparably linked. highly exalted him. Christ's exaltation was fourfold. The early sermons of the apostles affirm his resurrection and coronation (his position at the right hand of God), and allude to his intercession for believers (Acts 2:32–33; 5:30–31; cf. Eph. 1:20–21; Heb. 4:15; 7:25–26). Hebrews 4:14 refers to the final element, his ascension. The exaltation did not concern Christ's nature or eternal place within the Trinity, but his new identity as the God-Man (cf. John 5:22; Rom. 1:4; 14:9; 1 Cor. 15:24– 25). In addition to receiving back his glory (John 17:5), Christ's new status as the God-Man meant God gave him privileges he did not have prior to the incarnation. If he had not lived among men, he could not have identified with them as the interceding High Priest. Had he not died on the cross, he could not have been elevated from that lowest degree back to heaven as the substitute for sin. name . . . above every name. Christ's new name, which further describes his essential nature and places him above and beyond all comparison, is "Lord." This name is the NT synonym for OT descriptions of God as sovereign ruler. Both before (Isa. 45:21–23; Mark 15:2; Luke 2:11; John 13:13; 18:37; 20:28) and after (Acts 2:36; 10:36; Rom. 14:9–11; 1 Cor. 8:6; 15:57; Rev. 17:14; 19:16) the exaltation, Scripture affirms that this was Jesus' rightful title as the GodMan.

PHILIPPIANS—NOTE ON 2:10–11 bow . . . confess. The entire intelligent universe is called to worship Jesus Christ as Lord (cf. Ps. 2). This mandate includes the angels in heaven (Rev. 4:2–9), the spirits of the redeemed (Rev. 4:10–11), obedient believers on earth (Rom. 10:9), the disobedient rebels on earth (2 Thess. 1:7–9), demons and lost humanity in hell (1 Pet. 3:18–22). The Greek word for "confess" means "to acknowledge," "affirm," or "agree" which is what everyone will eventually do in response to Christ's lordship, willingly and blessedly or unwillingly and painfully.

PHILIPPIANS—NOTE ON 2:10 at the name of Jesus. "Jesus" was the name bestowed at his birth (Matt. 1:21), not his new name. The name for Jesus given in the fullest sense after his exaltation, was "Lord" (see note on Phil. 2:11).

PHILIPPIANS—NOTE ON 2:11 Lord. See note on v. 9. "Lord" primarily refers to the right to rule, and in the NT it denotes mastery over or ownership of people and property. When applied to Jesus, it certainly implies his deity, but it mainly refers to sovereign authority. glory of God the Father. The purpose of Christ's exaltation (cf. Matt. 17:5; John 5:23; 13:31–32; 1 Cor. 15:28).

PHILIPPIANS—NOTE ON 2:12 obeyed. Their faithful response to the divine commands Paul had taught them (cf. Rom. 1:5; 15:18; 2 Cor. 10:5–6). work out your own salvation. The Greek verb rendered "work out" means "to continually work to bring something to fulfillment or completion." It cannot refer to salvation by works (cf. Rom. 3:21–24; Eph. 2:8–9), but it does refer to the believer's responsibility for active pursuit of obedience in the process of sanctification (see notes on Phil. 3:13–14; Rom. 6:19; cf. 1 Cor. 9:24–27; 15:58; 2 Cor. 7:1; Gal. 6:7–9; Eph. 4:1; Col. 3:1–17; Heb. 6:10–11; 12:1–2; 2 Pet. 1:5– 11). fear and trembling. The attitude with which Christians are to pursue their sanctification. It involves a healthy fear of offending God and a righteous awe and respect for him (cf. Prov. 1:7; 9:10; Isa. 66:1–2).

PHILIPPIANS—NOTE ON 2:13 God who works in you. Although the believer is responsible to work (v. 12), the Lord actually produces the good works and spiritual fruit in the lives of believers (John 15:5; 1 Cor. 12:6). This is accomplished because he works through us by his indwelling Spirit (Acts 1:8; 1 Cor. 3:16–17; 6:19–20; cf. Gal. 3:3). to will and to work. God energizes both the believer's desires and his actions. The Greek word for "will" indicates that he is not focusing on mere desires or whimsical emotions but on the studied intent to fulfill a planned purpose. God's power makes his church willing to live

godly lives (cf. Ps. 110:3). good pleasure. God wants Christians to do what satisfies him. Cf. Eph. 1:5, 9; 2 Thess. 1:11.

PHILIPPIANS—NOTE ON 2:14 without grumbling or questioning. The Greek word for "grumbling" is a term that actually sounds like what it means. Its pronunciation is much like muttering or grumbling in a low tone of voice. It is an emotional rejection of God's providence, will, and circumstances for one's life. The word for "questioning" is more intellectual and here means "criticisms" directed negatively toward God.

PHILIPPIANS—NOTE ON 2:15 that you may be blameless. This introduces the reasons believers should have the right attitude in pursuing godliness. "May be blameless" indicates a process—they are to be growing toward something they do not yet fully possess as children of God (cf. Eph. 5:1; Titus 2:1). blameless and innocent. "Blameless" describes a life that cannot be criticized because of sin or evil. "Innocent" describes a life that is pure, unmixed, and unadulterated with sin, much like high quality metal without any alloy (cf. Matt. 10:16; Rom. 16:19; 2 Cor. 11:3; Eph. 5:27). without blemish. In the Greek OT, this word is used several times of the kind of sacrifice to be brought to God, i.e., spotless (cf. Num. 6:14; 19:2; 2 Pet. 3:14). crooked and twisted generation. See Deut. 32:5. "Crooked" is the word from which the English "scoliosis" (curvature of the spinal column) comes. It describes something that is deviated from the standard, which is true of all who stray from God's path (cf. Prov. 2:15; Isa. 53:6). "Twisted" intensifies this meaning by referring to a person who has strayed so far off the path that his deviation is severely distorted (cf. Luke 9:41). Paul applies this condition to the sinful world system. shine as lights. A metaphorical reference to spiritual character. "Shine" can be more precisely rendered "you have to shine," which means believers must show their character in the midst of a dark culture, as the sun, moon, and stars shine in an otherwise dark sky (see notes on Matt. 5:16; 2 Cor. 4:6; Eph. 5:8).

PHILIPPIANS—NOTE ON 2:16 holding fast. A slightly different translation —"holding forth"—more accurately reflects the verb in the original text. Here it refers to believers holding out or offering something for others to take. the word of life. The gospel which, when believed, produces spiritual and eternal life (cf. Eph. 2:1). day of Christ. See note on Phil. 1:6. I may be proud. See notes on 2:2; 4:1; 1 Thess. 2:19. run . . . labor in vain. See note on Gal. 2:2. Paul wanted to look back on his ministry and see that all his efforts were worthwhile (cf. 1 Cor. 9:27; 1 Thess. 5:12; 2 Tim. 4:7; Heb. 13:17; 3 John 4).

PHILIPPIANS—NOTE ON 2:17–18 glad and rejoice . . . glad and rejoice. An attitude of mutual joy ought to accompany any sacrificial Christian service (see notes on 1:4, 18, 26; cf. 2 Cor. 7:4; Col. 1:24; 1 Thess. 3:9).

PHILIPPIANS—NOTE ON 2:17 be poured out. From the Greek that means "to be offered as a libation or drink offering." Some connect this with Paul's future martyrdom, but the verb is in the present tense, which means he is referring to his sacrificial ministry among the Philippians. drink offering. This refers to the topping off of an ancient animal sacrifice. The offerer poured wine either in front of or on top of the burning animal and the wine would be vaporized. That steam symbolized the rising of the offering to the deity for whom the sacrifice was made (cf. Ex. 29:38–41; 2 Kings 16:13; Jer. 7:18; Hos. 9:4). Paul viewed his entire life as a drink offering, and here it was poured on the Philippians' sacrificial service. sacrificial offering of your faith. "Sacrificial offering" comes from a word that refers to sacred, priestly service (cf. Rom. 12:1; 1 Cor. 9:13) and was so used in the Greek OT. Paul sees the Philippians as priests who were offering their lives sacrificially and faithfully in service to God (cf. 1 Pet. 2:9).

PHILIPPIANS—NOTE ON 2:19–23 Paul tells the Philippians of his plans to send Timothy to Philippi to set him forth as a model spiritual servant.

PHILIPPIANS—NOTE ON 2:19 Timothy. See note on 1:1.

PHILIPPIANS—NOTE ON 2:20–21 I have no one like him. See notes on v. 2. Lit., "one souled." Timothy was one in thought, feeling, and spirit with Paul in love for the church. He was unique in being Paul's protege (see note on 1 Cor. 4:17; cf. 1 Tim. 1:2; 2 Tim. 1:2). Paul had no other like Timothy because, sadly, "all" the others were devoted to their own purposes rather than Christ's. See notes on 2 Tim. 1:15.

PHILIPPIANS—NOTE ON 2:23–24 Paul was eventually released from prison (cf. Acts 28:30), after which he may have visited the church at Philippi.

PHILIPPIANS—NOTE ON 2:24 in the Lord. Paul knew his plans were subject to God's sovereignty (cf. James 4:13–17).

PHILIPPIANS—NOTE ON 2:25–30 This passage is a compelling look at love and unity among believers. All the parties show selfless affection for each other.

PHILIPPIANS—NOTE ON 2:25 Epaphroditus. Paul wanted to send Timothy (v. 23) and come himself (v. 24), but found it necessary to send this man, a native Philippian of whom, outside this passage, little is known. His name was a common Greek one, taken from a familiar word that originally meant "favorite of Aphrodite" (Greek goddess of love). Later, the name came to mean "lovely" or "loving." He was sent to Paul with gifts (4:18) and was to remain and serve Paul as he could (2:30). messenger. This comes from the same word that yields the English "apostle." He was not an apostle of Christ (see note on Rom. 1:1), but an apostle ("sent one") in the broader sense (see note on Rom. 1:5) that he was an apostle of the church in Philippi, sent to Paul with their monetary love gift (see note on Phil. 1:7; cf. 2 Cor. 8:23). Paul's sending him back to the church with this letter needed an explanation, lest they think Epaphroditus had not served Paul well.

PHILIPPIANS—NOTE ON 2:26 distressed. The Greek term describes the confused, chaotic, heavy state of restlessness that results from a time of turmoil or great trauma. Epaphroditus was more concerned about the Philippians' worry for him than he was about his own difficult situation.

PHILIPPIANS—NOTE ON 2:27 ill, near to death. Perhaps by the time he arrived in Rome, he had become seriously ill, but now was recovered enough to go back home to labor with the church, who needed him more than Paul did.

PHILIPPIANS—NOTE ON 2:28 anxious. Paul had a great burden for all the people in the churches (cf. 2 Cor. 11:2), and he was concerned here because the Philippians were so distressed about Epaphroditus (see note on Phil. 1:8).

PHILIPPIANS—NOTE ON 2:29 honor. Men like him are worthy of honor. See notes on 1 Thess. 5:12–13.

PHILIPPIANS—NOTE ON 2:30 nearly died. This refers to the same thing mentioned as sickness in vv. 26–27.

PHILIPPIANS—NOTE ON 3:1 Finally. Paul has reached a transition point—not a conclusion, since 44 verses remain. Cf. 4:8. rejoice in the Lord. Cf. 4:1. Paul's familiar theme throughout the epistle (see Introduction: Historical and Theological Themes), which has already been heard in chs. 1–2. This, however, is the first time he adds "in the Lord," which signifies the sphere in which the believers' joy exists—a sphere unrelated to the circumstances of life, but related

to an unassailable, unchanging relationship to the sovereign Lord. the same things. What he is about to teach them in the verses that follow, he had previously given them instruction in, regarding their opponents (cf. 1:27–30). is safe. A safeguard to protect the Philippians from succumbing to the false teachers.

PHILIPPIANS—NOTE ON 3:2 dogs. During the first century, dogs roamed the streets and were essentially wild scavengers. Because dogs were such filthy animals, the Jews loved to refer to Gentiles as dogs. Yet here Paul refers to Jews, specifically the Judaizers, as dogs to describe their sinful, vicious, and uncontrolled character. For more on those who taught that circumcision was necessary for salvation, see Introduction to Galatians: Background and Setting; see notes on Acts 15:1 and Gal. 2:3. evildoers. The Judaizers prided themselves on being workers of righteousness. Yet Paul described their works as evil, since any attempt to please God by one's own efforts and draw attention away from Christ's accomplished redemption is the worst kind of wickedness. mutilate the flesh. In contrast to the Greek word for "circumcision," which means "to cut around," mutilate means "to cut down (off)." Like the prophets of Baal (1 Kings 18:28) and pagans who mutilated their bodies in their frenzied rituals, which were forbidden in the OT (Lev. 19:28; 21:5; Deut. 14:1; Isa. 15:2; Hos. 7:14), the Judaizers' circumcision was, ironically, no spiritual symbol; it was merely physical mutilation (see note on Gal. 5:12).

PHILIPPIANS—NOTE ON 3:3 we are the circumcision. The true people of God do not possess merely a symbol of the need for a clean heart (see note on Gen. 17:11), they actually have been cleansed of sin by God (see notes on Rom. 2:25– 29). worship by the Spirit of God. The first characteristic Paul uses to define a true believer. The Greek word for "worship" means to render respectful spiritual service, while "Spirit" should have a small "s," to indicate the inner person. See notes on John 4:23–24. glory in Christ Jesus. The Greek word for "glory" means "to boast with exultant joy." The true Christian gives all the credit for all that he is to Christ (cf. Rom. 15:17; 1 Cor. 1:31; 2 Cor. 10:17; see note on Phil. 3:1). no confidence in the flesh. By "flesh" Paul is referring to man's unredeemed humanness, his own ability and achievements apart from God (see note on Rom. 7:5). The Jews placed their confidence in being circumcised, being descendants of Abraham, and performing the external ceremonies and duties of the Mosaic law—things that could not save them (see notes on Rom. 3:20; Gal. 5:1–12). The true believer views his flesh as sinful, without any capacity to merit salvation or please God.

PHILIPPIANS—NOTE ON 3:4–7 To counteract the Judaizers' claim that certain ceremonies and rituals of Judaism were necessary for salvation, Paul described his own lofty attainments as a Jew, which were greater than those his opponents could claim, but were of no benefit for salvation.

PHILIPPIANS—NOTE ON 3:5 the eighth day. Paul was circumcised on the prescribed day (Gen. 17:12; 21:4; Lev. 12:3). of Israel. All true Jews were direct descendants of Abraham, Isaac, and Jacob (Israel). Paul's Jewish heritage was pure. of the tribe of Benjamin. Benjamin was the second son of Rachel (Gen. 35:18), and one of the elite tribes of Israel, who along with Judah, remained loyal to the Davidic dynasty and formed the southern kingdom (1 Kings 12:21). Hebrew of Hebrews. Paul was born to Hebrew parents and maintained the Hebrew tradition and language, even while living in a pagan city (cf. Acts 21:40; 26:4–5). a Pharisee. The legalistic fundamentalists of Judaism, whose zeal to apply the OT Scriptures directly to life led to a complex system of tradition and works righteousness (see note on Matt. 3:7). Paul may have come from a line of Pharisees (cf. Acts 22:3; 23:6; 26:5).

PHILIPPIANS—NOTE ON 3:6 zeal, a persecutor of the church. To the Jew, "zeal" was the highest single virtue of religion. It combines love and hate; because Paul loved Judaism, he hated whatever might threaten it (see notes on Acts 8:3; 9:1). righteousness under the law. The standard of righteous living advocated by God's law. Paul outwardly kept this, so that no one could accuse him of violation. Obviously his heart was sinful and self-righteous. He was not an OT believer, but a proud and lost legalist.

PHILIPPIANS—NOTE ON 3:7 whatever gain . . . I counted as loss. The Greek word for "gain" is an accounting term that means "profit." The Greek word for "loss" also is an accounting term, used to describe a business loss. Paul used the language of business to describe the spiritual transaction that occurred when Christ redeemed him. All his Jewish religious credentials that he thought were in his profit column, were actually worthless and damning (cf. Luke 18:9–14). Thus, he put them in his loss column when he saw the glories of Christ (cf. Matt. 13:44–45; 16:25–26).

PHILIPPIANS—NOTE ON 3:8–11 Paul described the benefits that accrued to his profit column when he came to Christ.

PHILIPPIANS—NOTE ON 3:8 knowing Christ Jesus. To "know" Christ is not

simply to have intellectual knowledge about him; Paul used the Greek verb that means to know "experientially" or "personally" (cf. John 10:27; 17:3; 2 Cor. 4:6; 1 John 5:20). It is equivalent to shared life with Christ (see note on Gal. 2:20). It also corresponds to a Hebrew word used of God's knowledge of his people (Amos 3:2) and their knowledge of him in love and obedience (Jer. 31:34; Hos. 6:3; 8:2). rubbish. The Greek word refers to garbage or waste, and can even be translated "dung" or "manure."

PHILIPPIANS—NOTE ON 3:9 be found in him. Paul was "in Christ" (see note on 1:1). His union with Christ was possible only because God imputed Christ's righteousness to him so that it was reckoned by God as his own (see notes on Rom. 1:17; 3:24). not having a righteousness of my own that comes from the law. This is the proud self-righteousness of external morality, religious ritual and ceremony, and good works. It is the righteousness produced by the flesh, which cannot save from sin (Rom. 3:19–20; Gal. 3:6–25). faith in Christ. Faith is the confident, continuous confession of total dependence on and trust in Jesus Christ for the necessary requirement to enter God's kingdom (see note on Rom. 1:16). And that requirement is the righteousness of Christ, which God imputes to every believer (see note on Rom. 3:24).

PHILIPPIANS—NOTE ON 3:10 I may know him. See note on v. 8. Paul's emphasis here is on gaining a deeper knowledge and intimacy with Christ. the power of his resurrection. Christ's resurrection most graphically demonstrated the extent of his power. By raising himself from the dead, Christ displayed his power over both the physical and spiritual worlds. share his sufferings. This refers to a partnership—a deep communion of suffering that every believer shares with Christ, who is able to comfort suffering Christians because he has already experienced the same suffering, and infinitely more (Heb. 2:18; 4:15; 12:2–4; cf. 2 Cor. 5:21; 1 Pet. 2:21–24). like him in his death. As Christ died for the purpose of redeeming sinners, so Paul had that same purpose in a lesser sense; he lived and would willingly die to reach sinners with the gospel. His life and death, though not redemptive, were for the same purpose as his Lord's.

PHILIPPIANS—NOTE ON 3:11 that by any means. Reflecting his humility, he didn't care how God brought it to pass, but longed for death and for the fulfillment of his salvation in his resurrection body (cf. Rom. 8:23). the resurrection from the dead. Lit., "the resurrection out from the corpses." This is a reference to the resurrection that accompanies the rapture of the church (1 Thess. 4:13–17; cf. 1 Cor. 15:42–44).

PHILIPPIANS—NOTE ON 3:12–14 Paul uses the analogy of a runner to describe the Christian's spiritual growth. The believer has not reached his goal of Christlikeness (cf. vv. 20–21), but like the runner in a race, he must continue to pursue it. That this is the goal for every believer is also clear from Rom. 8:29; 2 Thess. 2:13–14; 1 John 3:2 (see notes there).

PHILIPPIANS—NOTE ON 3:12 Not that I have already obtained. The race toward Christlikeness begins with a sense of honesty and dissatisfaction. press on. The Greek word was used of a sprinter, and refers to aggressive, energetic action. Paul pursued sanctification with all his might, straining every spiritual muscle to win the prize (1 Cor. 9:24–27; 1 Tim. 6:12; Heb. 12:1). make it my own. Christ chose Paul for the ultimate purpose of conforming Paul to his glorious image (Rom. 8:29), and that is the very goal Paul pursued to attain.

PHILIPPIANS—NOTE ON 3:13 one thing I do. Paul had reduced the whole of sanctification to the simple and clear goal of doing "one thing"—pursuing Christlikeness (see notes on 2 Cor. 11:1–3). forgetting what lies behind. The believer must refuse to rely on past virtuous deeds and achievements in ministry or to dwell on sins and failures. To be distracted by the past debilitates one's efforts in the present.

PHILIPPIANS—NOTE ON 3:14 the goal. Christlikeness here and now (see note on v. 12). the prize. Christlikeness in heaven (cf. vv. 20–21; 1 John 3:1–2). the upward call of God. The time when God calls each believer up to heaven and into his presence will be the moment of receiving the prize that has been an unattainable goal in earthly life.

PHILIPPIANS—NOTE ON 3:15 mature. Since the spiritual perfection of Christlikeness is possible only when the believer receives the upward call, Paul is referring here to mature spirituality. He could be referring to the mature believers who were like-minded with him in this pursuit or he may also have used "mature" here to refer sarcastically to the Judaizers, who thought they had reached perfection. think this way. Believers are to have the attitude of pursuing the prize of Christlikeness. think otherwise. Those who continue to dwell on the past and make no progress toward the goal. God will reveal. The Greek word for "reveal" means "to uncover" or "unveil." Paul left in God's hands those who were not pursuing spiritual perfection. He knew God would reveal the truth to them eventually, even if it meant chastening (Heb. 12:5–11).

PHILIPPIANS—NOTE ON 3:16 hold true . . . we have attained. The Greek word for "hold true" refers to walking in line. Paul's directive for the Philippian believers was to stay in line spiritually and keep progressing in sanctification by the same principles that had brought them to this point in their spiritual growth (cf. 1 Thess. 3:10; 1 Pet. 2:2).

PHILIPPIANS—NOTE ON 3:17 imitating me. Since all believers are imperfect, they need examples of less imperfect people who know how to deal with imperfection and who can model the process of pursuing the goal of Christlikeness. Paul was that model (1 Cor. 11:1; 1 Thess. 1:6). keep your eyes on those who walk. The Philippian believers were to focus on other godly examples, such as Timothy and Epaphroditus (Phil. 2:19–20), and see how they conducted themselves in service to Christ.

PHILIPPIANS—NOTE ON 3:18 often told you. Apparently Paul had warned the Philippians on numerous occasions about the dangers of false teachers, just as he did the Ephesians (Acts 20:28–30). with tears. Paul had a similar response as he warned the Ephesian elders about the dangers of false teachers (Acts 20:31). enemies of the cross. Implied in Paul's language is that these men did not claim to oppose Christ, his work on the cross, or salvation by grace alone through faith alone, but they did not pursue Christlikeness in manifest godliness. Apparently, they were posing as friends of Christ, and possibly had even reached positions of leadership in the church.

PHILIPPIANS—NOTE ON 3:19 These enemies of the cross could have been either Jews (the Judaizers; v. 2) or Gentile libertines—precursors of Gnosticism, who maintained a dualistic philosophy that tended toward antinomianism, which is a discarding of any moral law. end is destruction. The Greek word for "end" refers to one's ultimate destiny. The Judaizers were headed for eternal damnation because they depended on their works to save them. The Gentile libertines were headed for the same destiny because they trusted in their human wisdom and denied the transforming power of the gospel. god . . . belly. This may refer to the Judaizers' fleshly accomplishments, which were mainly religious works. It could also refer to their observance of the dietary laws they believed were necessary for salvation. If the Gentile libertines are in view, it could easily refer to their sensual desires and fleshly appetites. As always, false teachers are evident by their wickedness. See notes on 2 Pet. 2:10–19 and Jude 8–13. glory . . . shame. The Judaizers boasted of their self-effort; but even the best of their accomplishments were no better than filthy rags or dung (Phil. 3:7–8; Isa. 64:6).

The Gentile libertines boasted about their sin and abused Christian liberty to defend their behavior (1 Cor. 6:12). earthly things. The Judaizers were preoccupied with ceremonies, feasts, sacrifices, and other kinds of physical observances. The Gentile libertines simply loved the world itself and all the things in it (cf. James 4:4; 1 John 2:15).

PHILIPPIANS—NOTE ON 3:20 our citizenship. The Greek term refers to a colony of foreigners. In one secular source, it was used to describe a capital city that kept the names of its citizens on a register. in heaven. The place where God dwells and where Christ is present. It is the believers' home (John 14:2–3), where their names are registered (Luke 10:20) and their inheritance awaits (1 Pet. 1:4). Other believers are there (Heb. 12:23). We belong to the kingdom under the rule of our heavenly King, and obey heaven's laws. Cf. 1 Pet. 2:11. await. The Greek verb is found in most passages dealing with the second coming and expresses the idea of waiting patiently, but with great expectation (Rom. 8:23; 2 Pet. 3:11–12).

PHILIPPIANS—NOTE ON 3:21 transform our lowly body. The Greek word for "transform" gives us the word "schematic," which is an internal design of something. Those who are already dead in Christ, but alive with him in spirit in heaven (1:23; 2 Cor. 5:8; Heb. 12:23), will receive new bodies at the resurrection and rapture of the church, when those alive on earth will have their bodies transformed (see notes on Rom. 8:18–23; 1 Cor. 15:51–57; 1 Thess. 4:16). like his glorious body. The believer's new body will be like Christ's after his resurrection, and will be redesigned and adapted for heaven (1 Cor. 15:42–43; 1 John 3:2). subject. The Greek word refers to arranging things in order of rank or managing something. Christ has the power both to providentially create natural laws and miraculously overrule them (1 Cor. 15:23–27).

PHILIPPIANS—NOTE ON 4:1 long for . . . beloved. Paul reveals his deep affection for the Philippian believers. The Greek term for "long for" refers to the deep pain of separation from loved ones. my joy and crown. Paul did not derive his joy from circumstances, but from his fellow believers in Philippi (cf. 1 Thess. 2:19–20; 3:9). The Greek term for "crown" refers to the laurel wreath received by an athlete for winning a contest (1 Cor. 9:25) or by a person honored by his peers at a banquet as a symbol of success or a fruitful life. The Philippian believers were proof that Paul's efforts were successful (cf. 1 Cor. 9:2). stand firm. This Greek word was often used to describe a soldier standing at his post; here it is a military command (cf. Phil. 1:27), which is the dominant expression

of 4:1–9.

PHILIPPIANS—NOTE ON 4:2 I entreat. The Greek term means "to implore," or "to appeal." Euodia . . . Syntyche. These two women were prominent church members (v. 3) who may have been among the women meeting for prayer when Paul first preached the gospel in Philippi (Acts 16:13). Apparently, they were leading two opposing factions in the church, most likely over a personal conflict. agree. Spiritual stability depends on the mutual love, harmony, and peace between believers. Apparently the disunity in the Philippian church was about to destroy the integrity of its testimony.

PHILIPPIANS—NOTE ON 4:3 companion. The Greek word pictures two oxen in a yoke, pulling the same load. A companion is a partner or an equal in a specific endeavor—in this case a spiritual one. It is possible that this individual is unnamed, but it is best to take the Greek word translated "companion" as a proper name ("Syzygos"). He was likely one of the church elders (1:1). with Clement. Nothing is known of him. book of life. In eternity past, God registered all the names of his elect in that book, which identifies those inheritors of eternal life (see note on Rev. 3:5; cf. Dan. 12:1; Mal. 3:16–17; Luke 10:20; Rev. 17:8; 20:12).

PHILIPPIANS—NOTE ON 4:4 Rejoice in the Lord. See note on 3:1.

PHILIPPIANS—NOTE ON 4:5 reasonableness. This refers to contentment with and generosity toward others. It can also refer to mercy or leniency toward the faults and failures of others. It can even refer to patience in someone who submits to injustice or mistreatment without retaliating. Graciousness with humility encompasses all the above. at hand. Can refer to nearness in space or time. The context suggests nearness in space: the Lord encompasses all believers with his presence (Ps. 119:151).

PHILIPPIANS—NOTE ON 4:6 do not be anxious. See notes on Matt. 6:26–33. Fret and worry indicate a lack of trust in God's wisdom, sovereignty, or power. Delighting in the Lord and meditating on his word are a great antidote to anxiety (Ps. 1:2). in everything. All difficulties are within God's purposes. prayer and supplication with thanksgiving . . . requests. Gratitude to God accompanies all true prayer.

PHILIPPIANS—NOTE ON 4:7 peace of God. See note on v. 9. Inner calm or

tranquillity is promised to the believer who has a thankful attitude based on unwavering confidence that God is able and willing to do what is best for his children (cf. Rom. 8:28). surpasses all understanding. This refers to the divine origin of peace. It transcends human intellect, analysis, and insight (Isa. 26:3; John 16:33). guard. A military term meaning "to keep watch over." God's peace guards believers from anxiety, doubt, fear, and distress. hearts . . . minds. Paul was not making a distinction between the two—he was giving a comprehensive statement referring to the whole inner person. Because of the believer's union with Christ, he guards his inner being with his peace.

PHILIPPIANS—NOTE ON 4:8 true. What is true is found in God (2 Tim. 2:25), in Christ (Eph. 4:20–21), in the Holy Spirit (John 16:13), and in God's word (John 17:17). honorable. The Greek term means "worthy of respect." Believers are to meditate on whatever is worthy of awe and adoration, i.e., the sacred as opposed to the profane. just. The believer is to think in harmony with God's divine standard of holiness. pure. That which is morally clean and undefiled. lovely. The Greek term means "pleasing" or "amiable." By implication, believers are to focus on whatever is kind or gracious. commendable. That which is highly regarded or thought well of. It refers to what is generally considered reputable in the world, such as kindness, courtesy, and respect for others.

PHILIPPIANS—NOTE ON 4:9 in me. The Philippians were to follow the truth of God proclaimed, along with the example of that truth lived by Paul before them (see note on Heb. 13:7). the God of peace. See note on Rom. 15:33; cf. 1 Cor. 14:33. God is peace (Rom. 16:20; Eph. 2:14), makes peace with sinners through Christ (2 Cor. 5:18–20), and gives perfect peace in trouble (Phil. 4:7).

PHILIPPIANS—NOTE ON 4:10–19 Paul expressed his gratitude to the Philippians for their kind expressions of love and the generous gift they sent him and thus provides a powerful example of how a Christian can be content regardless of his circumstances.

PHILIPPIANS—NOTE ON 4:10 at length . . . you had no opportunity. About 10 years had passed since the Philippians first gave a gift to Paul to help meet his needs when he was first in Thessalonica (vv. 15–16). Paul was aware of their desire to continue to help, but he realized, within God's providence, that they had not had the "opportunity" (season) to help.

PHILIPPIANS—NOTE ON 4:11 content. The Greek term means "to be self-

sufficient" or "to be satisfied." It is the same word translated "sufficiency" in 2 Cor. 9:8. It indicates independence from any need for help (cf. Luke 3:14; 1 Thess. 4:12; 1 Tim. 6:6, 8; Heb. 13:5). whatever situation I am. Paul defined the circumstances in the following verse.

PHILIPPIANS—NOTE ON 4:12 brought low . . . abound. Paul knew how to get along with humble means (food, clothing, daily necessities) and how to live in prosperity. facing plenty and hunger. The Greek word translated "facing plenty" was used of feeding and fattening animals. Paul knew how to be content when he had plenty to eat and when he was deprived of enough to eat.

PHILIPPIANS—NOTE ON 4:13 I can do all things. Paul uses a Greek verb that means "to be strong" or "to have strength" (cf. Acts 19:16, 20; James 5:16). He had strength to withstand "all things" (Phil. 4:11–12), including both difficulty and prosperity in the material world. through him who strengthens me. The Greek word for strengthen means "to put power in." Because believers are in Christ (Gal. 2:20), he infuses them with his strength to sustain them until they receive some provision (Eph. 3:16–20; 2 Cor. 12:10).

PHILIPPIANS—NOTE ON 4:14 Paul adds a word of clarification here so the Philippians would not think he was being ungrateful for their most recent gift, because of what he just wrote (vv. 11–13). share. To join in a partnership with someone.

PHILIPPIANS—NOTE ON 4:15 the beginning of the gospel. When Paul first preached the gospel in Philippi (Acts 16:13). when I left. When Paul first left Philippi approximately 10 years before (Acts 16:40). Macedonia. In addition to Philippi, Paul also ministered in two other towns in Macedonia: Thessalonica and Berea (Acts 17:1–14). except you only. Only the Philippians sent Paul provisions to meet his needs.

PHILIPPIANS—NOTE ON 4:16 Even in Thessalonica. See note on Acts 17:1; see also Introduction to 1 Thessalonians. Paul preached there for a few months, during his second missionary journey.

PHILIPPIANS—NOTE ON 4:17 increases to your credit. The Philippians were in effect storing up for themselves treasure in heaven (Matt. 6:20). The gifts they gave to Paul were accruing eternal dividends to their spiritual account (Prov. 11:24–25; 19:17; Luke 6:38; 2 Cor. 9:6).

PHILIPPIANS—NOTE ON 4:18 Epaphroditus. See note on 2:25. a fragrant offering, a sacrifice acceptable and pleasing to God. In the OT sacrificial system, every sacrifice was to provide a fragrant aroma and be acceptable to God. Only if it was offered with the correct attitude would it be pleasing to him (Gen. 8:20–21; Ex. 29:18; Lev. 1:9, 13, 17). The Philippians' gift was a spiritual sacrifice (cf. Rom. 12:1; 1 Pet. 2:5) that pleased God.

PHILIPPIANS—NOTE ON 4:19 every need. Paul addressed all the Philippians' material needs, which had probably been depleted to some extent because of their gracious gift (Prov. 3:9). according to his riches. God would give increase to the Philippians in proportion to his infinite resources, not just a small amount out of his riches.

PHILIPPIANS—NOTE ON 4:20 This doxology is Paul's praise in direct response to the great truth that God supplies all the needs of the saints. In a more general sense, this is praise in response to the character of God and his faithfulness.

PHILIPPIANS—NOTE ON 4:21 every saint. See note on 1:1. Instead of using the collective "all," Paul used the individualistic "every" to declare that each saint was worthy of his concern. brothers who are with me. They certainly included Timothy and Epaphroditus (2:19, 25). Others who were preaching the gospel in Rome were present (1:14). It is possible that Tychicus, Aristarchus, Onesimus, and Jesus Justus were also there (Col. 4:7, 9–11).

PHILIPPIANS—NOTE ON 4:22 Caesar's household. A significant number of people, not limited to Caesar's family, which would include courtiers, princes, judges, cooks, food-tasters, musicians, custodians, builders, stablemen, soldiers, accountants. Within that large group, Paul had in mind those who, through the proclamation of the gospel by members of the church at Rome, had been saved prior to his coming. Newly added to their number were those led to Christ by Paul himself, including those soldiers who were chained to him while he was a prisoner (1:13).

PHILIPPIANS—NOTE ON 4:23 The common conclusion to Paul's epistles (see note on Rom. 16:24).

Colossians

Colossians 1 • Colossians 2 • Colossians 3 • Colossians 4 Introduction to Colossians

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Colossians

Title

Colossians is named for the city of Colossae, where the church it was addressed to was located. It was also to be read in the neighboring church at Laodicea (4:16).

Author and Date

Paul is identified as author at the beginning (1:1; cf. v. 23; 4:18), as customarily in his epistles. The testimony of the early church, including such key figures as Irenaeus, Clement of Alexandria, Tertullian, Origen, and Eusebius, confirms that the opening claim is genuine. Additional evidence for Paul's authorship comes from the book's close parallels with Philemon, which is universally accepted as having been written by Paul. Both were written (c. A.D. 60–62) while Paul was a prisoner in Rome (4:3, 10, 18; Philem. 9, 10, 13, 23); plus the names of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles, showing that both were written by the same author at about the same time. For biographical information on Paul, see Introduction to Romans: Author and Date.

Background and Setting

Colossae was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus in the region of the seven churches of Rev. 1–3. The city lay alongside the Lycus River, not far from where it flowed into the Maender River. The Lycus Valley narrowed at Colossae to a width of about two miles, and Mount Cadmus rose 8,000 feet above the city.

Colossae was a thriving city in the fifth century B.C. when the Persian king Xerxes (Ahasuerus, cf. Est. 1:1) marched through the region. Black wool and dyes (made from the nearby chalk deposits) were important products. In addition, the city was situated at the junction of the main north-south and eastwest trade routes. By Paul's day, however, the main road had been rerouted through nearby Laodicea, thus bypassing Colossae and leading to its decline and

the rise of the neighboring cities of Laodicea and Hierapolis.

Although Colossae's population was mainly Gentile, there was a large Jewish settlement dating from the days of Antiochus the Great (223–187 B.C.). Colossae's mixed population of Jews and Gentiles manifested itself both in the composition of the church and in the heresy that plagued it, which contained elements of both Jewish legalism and pagan mysticism.

The church at Colossae began during Paul's three-year ministry at Ephesus (Acts 19). Its founder was not Paul, who had never been there (Col. 2:1); but Epaphras (1:5–7), who apparently was saved during a visit to Ephesus, then likely started the church in Colossae when he returned home. Several years after the Colossian church was founded, a dangerous heresy arose to threaten it—one not identified with any particular historical system. It contained elements of what later became known as Gnosticism: that God is good, but matter is evil; that Jesus Christ was merely one of a series of emanations descending from God and being less than God (a belief that led them to deny his true humanity); and that a secret, higher knowledge above Scripture was necessary for enlightenment and salvation. The Colossian heresy also embraced aspects of Jewish legalism, e.g., the necessity of circumcision for salvation, observance of the ceremonial rituals of the OT law (dietary laws, festivals, Sabbaths), and rigid asceticism. It also called for the worship of angels and mystical experience. Epaphras was so concerned about this heresy that he made the long journey from Colossae to Rome (4:12–13), where Paul was a prisoner.

This letter was written from prison in Rome (Acts 28:16–31) sometime between

A.D. 60–62 and is, therefore, referred to as a Prison Epistle (along with Ephesians, Philippians, and Philemon). It may have been composed almost contemporaneously with Ephesians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21–22; Col. 4:7–8). See Introduction to Philippians: Author and Date for a discussion of the city from which Paul wrote. He wrote this letter to warn the Colossians against the heresy they faced, and sent the letter to them with Tychicus, who was accompanying the runaway slave Onesimus back to his master, Philemon, a member of the Colossian church (4:7– 9; see Introduction to Philemon: Background and Setting). Epaphras remained behind in Rome (cf. Philem. 23), perhaps to receive further instruction from Paul.

Historical and Theological Themes

Colossians contains teaching on several key areas of theology, including the deity of Christ (1:15–20; 2:2–10), reconciliation (1:20–23), redemption (1:13– 14; 2:13–14; 3:9–11), election (3:12), forgiveness (3:13), and the nature of the church (1:18, 24–25; 2:19; 3:11, 15). Also, as noted above, it refutes the heretical teaching that threatened the Colossian church (ch. 2).

Interpretive Challenges

Those cults that deny Christ's deity have seized upon the description of him as "the firstborn of all creation" (1:15) as proof that he was a created being. Paul's statement that believers will be "holy and blameless and above reproach" if they "continue in the faith" (1:22–23) has led some to teach that believers can lose their salvation. Some have argued for the existence of purgatory based on Paul's statement, "I am filling up what is lacking in Christ's afflictions" (1:24), while others see support for baptismal regeneration (2:12). The identity of the "letter from Laodicea" (4:16) has also prompted much discussion. These issues will be treated in the notes.

Outline

I. Personal Matters (1:1–14)

A. Paul's Greeting (1:1–2)

B. Paul's Thankfulness (1:3–8) C. Paul's Prayer (1:9–14) II. Doctrinal Instruction (1:15–2:23)

A. About Christ's Deity (1:15–23)

B. About Paul's Ministry (1:24–2:7) C. About False Philosophy (2:8–23) III. Practical Exhortations (3:1–4:18)

A. Christian Conduct (3:1–17)

B. Christian Households (3:18–4:1) C. Christian Speech (4:2–6) D. Christian Friends (4:7–18)

THE LETTER OF PAUL TO THE

Colossians

Greeting

COLOSSIANS 1 †Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2†To the saints and faithful brothers [1] in Christ at Colossae: Grace to you and peace from God our Father.

Thanksgiving and Prayer

3†We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4†since we heard of your faith in Christ Jesus and of the love that you have for all the saints, 5†because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, 6†which has come to you, as indeed in the whole world it is bearing fruit and growing—as it also does among you, since the day you heard it and understood the grace of God in truth, 7†just as you learned it from Epaphras our beloved fellow servant. [2] He is a faithful minister of Christ on your [3] behalf 8and has made known to us your love in the Spirit.

9†And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10†so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. 11†May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, 12†giving thanks [4] to the Father, who has qualified you [5] to share in the inheritance of the saints in light. 13†He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14†in whom we have redemption, the forgiveness of sins.

The Preeminence of Christ

15‡†He is the image of the invisible God, the firstborn of all creation. 16†For by [6] him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created

through him and for him. 17†And he is before all things, and in him all things hold together. 18†And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19†For in him all the fullness of God was pleased to dwell, 20†and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

21†And you, who once were alienated and hostile in mind, doing evil deeds, 22†he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, 23†if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation [7] under heaven, and of which I, Paul, became a minister.

Paul's Ministry to the Church

24†Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church, 25†of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, 26†the mystery hidden for ages and generations but now revealed to his saints. 27†To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28†Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. 29†For this I toil, struggling with all his energy that he powerfully works within me.

COLOSSIANS 2 †For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, 2†that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, 3†in whom are hidden all the treasures of wisdom and knowledge. 4†I say this in order that no one may delude you with plausible arguments. 5†For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.

Alive in Christ

6†Therefore, as you received Christ Jesus the Lord, so walk in him, 7†rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

8†See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits [1] of the world, and not according to Christ. 9†For in him the whole fullness of deity dwells bodily, 10†and you have been filled in him, who is the head of all rule and authority. 11‡In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13†And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14†by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15†He disarmed the rulers and authorities [2] and put them to open shame, by triumphing over them in him. [3]

Let No One Disqualify You

16‡†Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17†These are a shadow of the things to come, but the substance belongs to Christ. 18†Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, [4] puffed up without reason by his sensuous mind, 19†and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20†If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21‡"Do not handle, Do not taste, Do not touch" 22(referring to things that all perish as they are used) —according to human precepts and teachings? 23These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Put On the New Self

COLOSSIANS 3 †If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2†Set your minds on things that are above, not on things that are on earth. 3†For you have died, and your life is hidden with Christ in God. 4†When Christ who is your [1] life appears, then you also will appear with him in glory.

5†Put to death therefore what is earthly in you: [2] sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. 6†On account of these the wrath of God is coming. [3] 7†In these you too once walked, when you were living in them. 8†But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. 9‡†Do not lie to one another, seeing that you have put off the old self [4] with its practices 10†and have put on the new self, which is being renewed in knowledge after the image of its creator. 11†Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, [5] free; but Christ is all, and in all.

12†Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13†bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14†And above all these put on love, which binds everything together in perfect harmony. 15†And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. 16†Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17†And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

Rules for Christian Households

18‡†Wives, submit to your husbands, as is fitting in the Lord. 19†Husbands, love your wives, and do not be harsh with them. 20†Children, obey your parents in everything, for this pleases the Lord. 21†Fathers, do not provoke your children, lest they become discouraged. 22‡†Slaves, [6] obey in everything those who are your earthly masters, [7] not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. 23Whatever you do, work heartily, as for the

Lord and not for men, 24‡knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. 25For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.

COLOSSIANS 4 †Masters, treat your slaves [1] justly and fairly, knowing that you also have a Master in heaven.

Further Instructions

2†Continue steadfastly in prayer, being watchful in it with thanksgiving. 3†At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison— 4that I may make it clear, which is how I ought to speak.

5†Walk in wisdom toward outsiders, making the best use of the time. 6†Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

Final Greetings

7†Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant [2] in the Lord. 8I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts, 9†and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.

10†Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him), 11†and Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me. 12†Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. 13†For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis. 14†Luke the beloved physician greets you, as does Demas. 15†Give my greetings to the brothers [3] at Laodicea, and to Nympha and the church in her house. 16†And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea. 17†And say to Archippus, "See that you fulfill the ministry that you have received in the Lord."

18†I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.

Footnotes

Footnotes for Colossians, Chapter 1

[1] 1:2 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church [2] 1:7 Greek fellow bondservant

[3] 1:7 Some manuscripts our

[4] 1:12 Or patience, with joy giving thanks

[5] 1:12 Some manuscripts us

[6] 1:16 That is, by means of; or in

[7] 1:23 Or to every creature

Footnotes for Colossians, Chapter 2

[1] 2:8 Or elementary principles; also verse 20

[2] 2:15 Probably demonic rulers and authorities [3] 2:15 Or in it (that is, the

cross) [4] 2:18 Or about the things he has seen

Footnotes for Colossians, Chapter 3

[1] 3:4 Some manuscripts our

[2] 3:5 Greek therefore your members that are on the earth

[3] 3:6 Some manuscripts add upon the sons of disobedience

[4] 3:9 Greek man; also as supplied in verse 10

[5] 3:11 Greek bondservant

[6] 3:22 Or Servants; Greek Bondservants

[7] 3:22 Or your masters according to the flesh

Footnotes for Colossians, Chapter 4

[1] 4:1 Or servants; Greek bondservants

[2] 4:7 Greek fellow bondservant; also verse 12

[3] 4:15 Or brothers and sisters

Study Notes

The Glories of Christ

The Glories of Christ "Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God . . ." (2 Cor. 3:5) One of the great tenets of Scripture is the claim that Jesus Christ is completely sufficient for all matters of life and godliness (2 Pet. 1:3–4)! He is sufficient for creation (Col. 1:16–17), salvation (Heb. 10:10–12), sanctification (Eph. 5:26–27), and glorification (Rom. 8:30). So pure is he that there is no blemish, stain, spot of sin, defilement, lying, deception, corruption, error, or imperfection (1 Pet. 1:18–20). So complete is he that there is no other God besides him (Isa. 45:5); he is the only begotten Son (John 1:14, 18); all the treasures of wisdom and knowledge are in him (Col. 2:3); the fullness of deity dwells bodily in him (Col. 2:9); he is heir of all things (Heb. 1:2); he created all things and all things were made by him, through him, and for him (Col. 1:16); he holds all things together by the word of his power (Col. 1:17; Heb. 1:3); he is the firstborn of all creation (Col. 1:15); he is the exact imprint of God (Heb. 1:3). He is the only Mediator between God and man; he is the Sun that enlightens; the Physician that heals; the Wall of Fire that defends; the Friend that comforts; the Pearl that enriches; the Ark that supports; and the Rock to sustain under the heaviest of pressures; he is seated at the right hand of the throne of the Majesty on high (Heb. 1:3; 8:1); he is superior to the angels (Heb. 1:4–14); better than Moses; better than Aaron; better than Joshua; better than Melchizedek; better than all the prophets; greater than Satan (Luke 4:1– 12); and stronger than death (1 Cor. 15:55). He has no beginning and no end (Rev. 1:17–18); he is the spotless Lamb of God; he is our Peace (Eph. 2:14); he is our Hope (1 Tim. 1:1); he is our Life (Col. 3:4); he is the living and true Way (John 14:6); he is the Glory of Israel (1 Sam. 15:29); he is the Root and Descendant of David, the Bright Morning Star (Rev. 22:16); he is Faithful and True (Rev. 19:11); he is the Founder and Perfecter of our faith (Heb. 12:1–2); he is the Founder of our Salvation (Heb. 2:10); he is the Champion; he is the Chosen One (Isa. 42:1); he is the Apostle and High Priest of our confession (Heb. 3:1); he is the Righteous Servant (Isa. 53:11). He is the Lord of Hosts, the Redeemer—the Holy One of Israel, the God of the whole earth (Isa. 54:5); he is the Man of Sorrows (Isa. 53:3); he is the Light; he is the Son of Man (Matt. 20:28); he is the Vine; he is the Bread of Life; he is the Door; he is Lord (Phil. 2:10–13); he is Prophet, Priest, and King (Heb. 1:1–3); he is our Sabbath rest (Heb. 4:9); he is our Righteousness (Jer. 23:6); he is the Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace (Isa. 9:6); he is the Chief Shepherd (1 Pet. 5:4); he is Lord God of hosts; he is Lord of the nations; he is the Lion of Judah; the Living Word; the Rock of Salvation; the Eternal Spirit; he is the Ancient of Days; Creator and Comforter; Messiah; and he is the great I am (John 8:58)! ©1997 by Thomas Nelson, Inc.

COLOSSIANS—NOTE ON 1:1 Paul. For details on the apostle Paul, see Introduction to Romans: Author and Date; see note on Acts 9:1. Timothy. Paul's colaborer

and true child in the faith (see Introduction to 1 Timothy: Background and Setting; see note on Acts 16:1) was able to be with him because, although Paul was a prisoner, he had personal living quarters (Acts 28:16–31).

COLOSSIANS—NOTE ON 1:2 saints. Those who have been separated from sin and set apart to God—the believers in Colossae (see note on 1 Cor. 1:2). faithful. A word used in the NT exclusively for believers. Cf. Col. 1:4. Colossae. One of three cities in the Lycus River valley in the region of Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus (see Introduction: Background and Setting). Grace . . . and peace. Paul's greeting in all 13 of his epistles (see note on Rom. 1:7).

COLOSSIANS—NOTE ON 1:3 God, the Father of our Lord Jesus Christ. This designation was often used to show that Jesus was one in nature with God, as any true son is with his father. It was an affirmation of Christ's deity (cf. Rom. 15:6; 2 Cor. 1:3; 11:13; Eph. 1:3; 3:14; 1 Pet. 1:3).

COLOSSIANS—NOTE ON 1:4 faith in Christ Jesus. For discussion of saving faith, see notes on Rom. 1:16; 10:4–17; James 2:14–26. love . . . for all the saints. Cf. Col. 1:8. One of the visible fruits of true saving faith is love for fellow believers (John 13:34–35; Gal. 5:22; 1 John 2:10; 3:14–16).

COLOSSIANS—NOTE ON 1:5 the hope laid up for you. The believer's hope is inseparable from his faith. See notes on Rom. 5:2 and 1 Pet. 1:3–5. the gospel. See note on Rom. 1:1. The Greek word lit. means "good news," and was used in classical Greek to express the good news of victory in a battle. The gospel is the good news of Christ's victory over Satan, sin, and death.

COLOSSIANS—NOTE ON 1:6 in the whole world. Cf. v. 23, "all creation under heaven." The gospel was never intended for an exclusive group of people; it is good news for the whole world (Matt. 24:14; 28:19–20; Mark 16:15; Rom. 1:8, 14, 16; 1 Thess. 1:8). It transcends all ethnic, geographic, cultural, and political boundaries. fruit. Refers to the saving effect of gospel preaching and to the growth of the church. See notes on Rom. 1:13; Phil. 1:22; cf. Matt. 13:3–8, 31– 32.

COLOSSIANS—NOTE ON 1:7 Epaphras. The likely founder of the church at Colossae (see Introduction: Background and Setting).

COLOSSIANS—NOTE ON 1:9 the knowledge of his will. The Greek word for

"knowledge" is the usual one, with an added preposition that intensifies its meaning. This is not an inner impression or feeling, but a deep and thorough knowledge of the will of God that is finally and completely revealed in the word of God (3:16; Eph. 5:17; 1 Thess. 4:3; 5:18; 1 Tim. 2:4; 1 Pet. 2:13, 15; 4:19). spiritual wisdom and understanding. "Spiritual" modifies both "wisdom" (the ability to accumulate and organize principles from Scripture) and "understanding" (the application of those principles to daily living).

COLOSSIANS—NOTE ON 1:10 walk . . . worthy. This is a key NT concept that calls the believer to live in a way that is consistent with his identification with the Lord who saved him. See notes on Eph. 4:1 and Phil. 1:27. bearing fruit in every good work. See notes on Rom. 1:13 and Phil. 4:17. Spiritual fruit is the by-product of a righteous life. The Bible identifies spiritual fruit as leading people to Christ (1 Cor. 16:15), praising God (Heb. 13:15), giving money (Rom. 15:26–28), living a godly life (Heb. 12:11), and displaying holy attitudes (Gal. 5:22–23). increasing in the knowledge of God. Spiritual growth cannot occur apart from this knowledge (1 Pet. 2:2; 2 Pet. 3:18). The evidences of spiritual growth include a deeper love for God's word (Ps. 119:97), a more perfect obedience (1 John 2:3–5), a strong doctrinal foundation (1 John 2:12–14), an expanding faith (2 Thess. 1:3; cf. 2 Cor. 10:5), and a greater love for others (Phil. 1:9).

COLOSSIANS—NOTE ON 1:11 strengthened with all power. See notes on Eph. 3:16–20. endurance and patience. These terms are closely related and refer to the attitude one has during trials. "Patience" looks more at enduring difficult circumstances while "endurance" looks at enduring difficult people.

COLOSSIANS—NOTE ON 1:12 qualified you. The Greek word for "qualified" means "to make sufficient," "to empower," or "to authorize." God qualifies us only through the finished work of the Savior. Apart from God's grace through Jesus Christ, all people would be qualified only to receive his wrath. inheritance. Lit., "for the portion of the lot." Each believer will receive his own individual portion of the total divine inheritance (see note on Rom. 8:17), an allusion to the partitioning of Israel's inheritance in Canaan (cf. Num. 26:52–56; 33:51–54; Josh. 14:1–2). See notes on 1 Pet. 1:3–5. in light. Scripture represents "light" intellectually as divine truth (Ps. 119:130) and morally as divine purity (Eph. 5:8–14; 1 John 1:5). The saints' inheritance exists in the spiritual realm of truth and purity where God himself dwells (1 Tim. 6:16). Light, then, is a synonym for God's kingdom. Cf. John 8:12; 2 Cor. 4:6; Rev. 21:23; 22:5.

COLOSSIANS—NOTE ON 1:13 delivered us. The Greek term means "to draw to oneself," and refers to the believer's spiritual liberation by God from Satan's kingdom, which, in contrast to the realm of light with truth and purity, is the realm of darkness (cf. Luke 22:53) with only deception and wickedness (1 John 2:9, 11). See note on Acts 26:18. kingdom. In its basic sense, a group of people ruled by a king. More than just the future, earthly millennial kingdom, this everlasting kingdom (2 Pet. 1:11) speaks of the realm of salvation in which all believers live in current and eternal spiritual relationship with God under the care and authority of Jesus Christ (see note on Matt. 3:2). his beloved Son. Cf. Matt. 3:17; 12:18; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; Eph. 1:6; 2 Pet. 1:17; see notes on John 17:23–26. The Father gave this kingdom to the Son he loves, as an expression of eternal love. That means that every person the Father calls and justifies is a love gift from him to the Son. See notes on John 6:37, 44.

COLOSSIANS—NOTE ON 1:14 redemption. The Greek word means "to deliver by payment of a ransom," and was used of freeing slaves from bondage. Here it refers to Christ freeing believing sinners from slavery to sin (cf. Eph. 1:7; 1 Cor. 1:30; see note on Rom. 3:24). Some later manuscripts follow "redemption" with "through his blood." Cf. Col. 1:20, a reference not limited to the fluid, as if the blood had saving properties in its chemistry, but an expression pointing to the totality of Christ's atoning work as a sacrifice for sin. This is a frequently used metonym in the NT (see Eph. 1:7; 2:13; Heb. 9:14; 1 Pet. 1:19). The word "cross" (as in Col. 1:20) is used similarly to refer to the whole atoning work (see 1 Cor. 1:18; Gal. 6:12, 14; Eph. 2:16). See note on Rom. 5:9. the forgiveness of sins. The Greek word is a composite of two words that mean "to pardon" or "grant remission of a penalty." Cf. Ps. 103:12; Mic. 7:19; Eph. 1:7; see notes on 2 Cor. 5:19–21.

COLOSSIANS—NOTE ON 1:15–20 One component in the heresy threatening the Colossian church was the denial of the deity of Christ. Paul combats that damning element of heresy with an emphatic defense of Christ's deity.

COLOSSIANS—NOTE ON 1:15 image of the invisible God. See note on Heb. 1:3. The Greek word for "image" is eikōn, from which the English word "icon" derives. It means "copy" or "likeness." Jesus Christ is the perfect image—the exact likeness—of God and is in the very form of God (Phil. 2:6; cf. John 1:14; 14:9), and has been so from all eternity. By describing Jesus in this manner, Paul emphasizes that he is both the representation and manifestation of God. Thus, he is fully God in every way (cf. Col. 2:9; John 8:58; 10:30–33; Heb. 1:8). the

firstborn of all creation. Cf. Col. 1:18. The Greek word for "firstborn" can refer to one who was born first chronologically, but most often refers to preeminence in position, or rank (see note on Heb. 1:6; cf. Rom. 8:29). In both Greek and Jewish culture, the firstborn was the ranking son who had received the right of inheritance from his father, whether he was born first or not. It is used of Israel who, not being the first nation, was however the preeminent nation (cf. Ex. 4:22; Jer. 31:9). Firstborn in this context clearly means highest in rank, not first created (cf. Ps. 89:27; Rev. 1:5) for several reasons: 1) Christ cannot be both "first begotten" and "only begotten" (cf. John 1:14, 18; 3:16, 18; 1 John 4:9); 2) when the "firstborn" is one of a class, the class is in the plural form (cf. Col. 1:18; Rom. 8:29), but "creation," the class here, is in a singular form; 3) if Paul was teaching that Christ was a created being, he was agreeing with the heresy he was writing to refute; and 4) it is impossible for Christ to be both created, and the Creator of everything (Col. 1:16). Thus Jesus is the firstborn in the sense that he has the preeminence (v. 18) and possesses the right of inheritance over "all creation" (cf. Heb. 1:2; Rev. 5:1–7, 13). He existed before the creation and is exalted in rank above it. See notes on Ps. 2:7 and Rom. 8:29.

COLOSSIANS—NOTE ON 1:16 thrones or dominions or rulers or authorities. Cf. 2:15; Rom. 8:38; Eph. 1:21; 3:10; 6:12; 1 Pet. 3:22; Jude 6. These are various categories of angels whom Christ created and rules over. There is no comment regarding whether they are holy or fallen, since he is Lord of both groups. The false teachers had incorporated into their heresy the worship of angels (see note on Col. 2:18), including the lie that Jesus was one of them, merely a spirit created by God and inferior to him. Paul rejected that and made it clear that angels, whatever their rank, whether holy or fallen, are mere creatures, and their Creator is none other than the preeminent One, the Lord and Savior, Jesus Christ. The purpose of his catalog of angelic ranks is to show the immeasurable superiority of Christ over any being the false teachers might suggest. all things were created through him and for him. Cf. Rom. 11:33–36. See notes on John 1:3 and Heb. 1:2. As God, Jesus created the material and spiritual universe for his pleasure and glory.

COLOSSIANS—NOTE ON 1:17 he is before all things. When the universe had its beginning, Christ already existed, thus by definition he must be eternal (Mic. 5:2; John 1:1–2; 8:58; 1 John 1:1; Rev. 22:13). hold together. Christ sustains the universe, maintaining the power and balance necessary to life's existence and continuity (cf. Heb. 1:3).

COLOSSIANS—NOTE ON 1:18 head of the body. Cf. 2:19. Paul uses the human body as a metaphor for the church, of which Christ serves as the "head." Just as a body is controlled from the brain, so Christ controls every part of the church and gives it life and direction. Cf. Eph. 4:15; 5:23. For a detailed discussion of the church as a body, see notes on 1 Cor. 12:4–27. the beginning. This refers to both source and preeminence. The church had its origins in the Lord Jesus (Eph. 1:4), and he gave life to the church through his sacrificial death and resurrection to become its Sovereign. the firstborn from the dead. See note on Col. 1:15. Jesus was the first chronologically to be resurrected, never to die again. Of all who have been or ever will be raised from the dead, and that includes all men (John 5:28–29), Christ is supreme (see notes on Col. 1:15; Phil. 2:8–11).

COLOSSIANS—NOTE ON 1:19 all the fullness. A term likely used by those in the Colossian heresy to refer to divine powers and attributes they believed were divided among various emanations (see Introduction: Background and Setting). Paul countered that by asserting that the fullness of deity—all the divine powers and attributes—was not spread out among created beings, but completely dwelt in Christ alone (cf. 2:9).

COLOSSIANS—NOTE ON 1:20 reconcile to himself all things. The Greek word for "reconcile" means "to change" or "exchange." Its NT usage refers to a change in the sinner's relationship to God. See notes on Rom. 5:10 and 2 Cor. 5:18–21. Man is reconciled to God when God restores man to a right relationship with him through Jesus Christ. An intensified form for "reconcile" is used in this verse to refer to the total and complete reconciliation of believers and ultimately "all things" in the created universe (cf. Rom. 8:21; 2 Pet. 3:10–13; Rev. 21:1). This text does not teach that, as a result, all will believe; rather it teaches that all will ultimately submit (cf. Phil. 2:9–11). making peace. See note on Rom. 5:1. God and those he saved are no longer at enmity with each other. the blood of his cross. See note on Col. 1:14.

COLOSSIANS—NOTE ON 1:21 alienated . . . hostile. The Greek term for "alienated" means "estranged," "cut off," or "separated." Before they were reconciled, all people were completely estranged from God (cf. Eph. 2:12–13). The Greek word for "hostile" can also be translated "hateful." Unbelievers hate God and resent his holy standard because they love "evil deeds" (cf. John 3:19– 20; 15:18, 24–25). Actually, there is alienation from both sides, since God hates "all evildoers" (Ps. 5:5).

COLOSSIANS—NOTE ON 1:22 reconciled . . . by his death. Christ's substitutionary death on the cross that paid the full penalty for the sin of all who believe made reconciliation possible and actual. See notes on 2 Cor. 5:18–21; cf. Rom. 3:25; 5:9–10; 8:3. reconciled. See note on Col.1:20. present you holy. "Holy" refers to the believer's positional relationship to God—he is separated from sin and set apart to God by imputed righteousness. This is justification (see notes on Rom. 3:24–26; Phil. 3:8–9). As a result of the believer's union with Christ in his death and resurrection, God considers Christians as holy as his Son (Eph. 1:4; 2 Cor. 5:21). Christians are also "blameless" (without blemish) and "above reproach" (no one can bring a charge against them; Rom. 8:33; cf. Phil. 2:15). We are to be presented to Christ, when we meet him, as a chaste bride (Eph. 5:25–27; 2 Cor. 11:2).

COLOSSIANS—NOTE ON 1:23 continue in the faith. Cf. Acts 11:23 and 14:22. Those who have been reconciled will persevere in faith and obedience because, in addition to being declared righteous, they are actually made new creatures (2 Cor. 5:17) with a new disposition that loves God, hates sin, desires obedience, and is energized by the indwelling Holy Spirit (cf. John 8:30–32; 1 John 2:19). Rather than defect from the gospel they heard, true believers will remain solid on Christ, who is the only foundation (1 Cor. 3:11), and faithful by the enabling grace of God (Phil. 1:6; 2:11–13). For discussion on perseverance of the saints, see note on Matt. 24:13. proclaimed in all creation. Cf. Mark 16:15. The gospel has no racial boundaries. Having reached Rome, where Paul was when he wrote Colossians, it had reached the center of the known world.

COLOSSIANS—NOTE ON 1:24 my sufferings. Paul's present imprisonment (Acts 28:16, 30; see Introduction to Ephesians: Background and Setting). for the sake of his body. Paul's motivation for enduring suffering was to benefit and build Christ's church. Cf. Phil. 1:13, 29–30; see notes on 2 Cor. 4:8–15; 6:4–10; 11:23–29; 12:9–10. filling up what is lacking. Paul was experiencing the persecution intended for Christ. In spite of his death on the cross, Christ's enemies had not gotten their fill of inflicting injury on him. So they turned their hatred on those who preached the gospel (cf. John 15:18, 24; 16:1–3). It was in that sense that Paul filled up what was lacking in Christ's afflictions (see notes on 2 Cor. 1:5; Gal. 6:17).

COLOSSIANS—NOTE ON 1:25 stewardship. Cf. 1 Cor. 4:1–2; 9:17. A steward was a slave who managed his master's household, supervising the other servants, dispensing resources, and handling business and financial affairs. Paul viewed

his ministry as a stewardship from the Lord. The church is God's household (1 Tim. 3:16), and Paul was given the task of caring for, feeding, and leading the churches, for which he was accountable to God (cf. Heb. 13:17). All believers are responsible for managing the abilities and resources God gives them (see note on 1 Pet. 4:10). the word of God fully known. This refers to Paul's singleminded devotion to completely fulfill the ministry God gave him to preach the whole counsel of God to those to whom God sent him (Acts 20:27; 2 Tim. 4:7).

COLOSSIANS—NOTE ON 1:26 mystery. Cf. 2:2; 4:3. See notes on Matt. 13:11; 1 Cor. 2:7; Eph. 3:4–5. This refers to truth, hidden until now, but revealed for the first time to the saints in the NT. Such truth includes the mystery of the incarnate God (Col. 2:2–3, 9), Israel's unbelief (Rom. 11:25), lawlessness (2 Thess. 2:7), the unity of Jew and Gentile made one in the church (Eph. 3:3–6), and the rapture of the church (1 Cor. 15:51). In this passage, the mystery is specifically identified in Col. 1:27.

COLOSSIANS—NOTE ON 1:27 Gentiles . . . Christ in you. The OT predicted the coming of the Messiah and that the Gentiles would partake of salvation (cf. Isa. 42:6; 45:21–22; 49:6; 52:10; 60:1–3; Ps. 22:27; 65:5; 98:2–3), but it did not reveal that the Messiah would actually live in each member of his redeemed church, made up mostly of Gentiles. That believers, both Jew and Gentile, now possess the surpassing riches of the indwelling Christ is the glorious revealed mystery (John 14:23; Rom. 8:9–10; Gal. 2:20; Eph. 1:7, 17–18; 3:8–10, 16–19). the hope of glory. The indwelling Spirit of Christ is the guarantee to each believer of future glory (Rom. 8:11; Eph. 1:13–14; 1 Pet. 1:3–4).

COLOSSIANS—NOTE ON 1:28 mature. To be perfect or mature—to be like Christ. See notes on Rom. 8:29; Phil. 3:12–14, 19–20; 1 John 2:6; 3:2. This spiritual maturity is defined in Col. 2:2.

COLOSSIANS—NOTE ON 1:29 I toil, struggling with all his energy. Here is the balance of Christian living. Paul gave the effort to serve and honor God with all his might. "Toil" refers to working to the point of exhaustion. The Greek word for "struggling" gives us the English word "agonize" and refers to the effort required to compete in an athletic event. At the same time, he knew the effective "struggling" or work, with spiritual and eternal results was being done by God through him (see notes on Phil. 2:11–13; cf. 1 Cor. 15:10, 58).

COLOSSIANS—NOTE ON 2:1 great a struggle. The word means "striving" and

comes from the same root as in 1:29. Both the Colossians and Laodiceans were among those for whom Paul struggled so hard in order to bring them to maturity. Laodicea. The chief city of Phrygia in the Roman province of Asia, located just south of Hierapolis in the Lycus River valley (see Introduction: Background and Setting; see note on Rev. 3:14; cf. 4:13).

COLOSSIANS—NOTE ON 2:2 full assurance of understanding. "Understanding" of the fullness of the gospel, along with inner encouragement and shared love, mark mature believers who, thereby, enjoy the "assurance" of salvation (see notes on 2 Pet. 1:5–8). mystery . . . Christ. See note on Col. 1:26. The mystery Paul referred to here is that the Messiah Christ is God incarnate himself (cf. 1 Tim. 3:16).

COLOSSIANS—NOTE ON 2:3 all the treasures. Cf. vv. 9–10; 1:19. The false teachers threatening the Colossians claimed to possess a secret wisdom and transcendent knowledge available only to the spiritual elite. In sharp contrast, Paul declared that all the richness of truth necessary for salvation, sanctification, and glorification is found in Jesus Christ, who himself is God revealed. Cf. John 1:14; Rom. 11:33–36; 1 Cor. 1:24, 30; 2:6–8; Eph. 1:8–9; 3:8–9.

COLOSSIANS—NOTE ON 2:4 that no one may delude you. Paul did not want the Colossians to be deceived by the persuasive rhetoric of the false teachers, which assaulted the person of Christ. That is why throughout chs. 1–2 he stressed Christ's deity, and his sufficiency both to save believers and bring them to spiritual maturity.

COLOSSIANS—NOTE ON 2:5 absent in body . . . with you in spirit. Because he was a prisoner, Paul was unable to be present with the Colossians. That did not mean, however, that his love and concern for them was any less (cf. 1 Cor. 5:3– 4; 1 Thess. 2:17). Their "good order" and "firmness" of faith (both military terms depicting a solid rank of soldiers drawn up for battle) brought great joy to the apostle's heart.

COLOSSIANS—NOTE ON 2:6 walk in him. "Walk" is the familiar NT term denoting the believer's daily conduct (1:10; 4:5; Rom. 6:4; 8:1, 4; 13:13; 1 Cor. 7:17; 2 Cor. 5:7; 10:3; 12:18; Gal. 5:16, 25; 6:16; Eph. 2:10; 4:1, 17; 5:2, 8, 15; Phil. 3:16–18; 1 Thess. 2:12; 4:1, 12; 2 Thess. 3:11; 1 John 1:6–7; 2:6; 2 John 6; 3 John 3–4). To walk in Christ is to live a life patterned after his.

COLOSSIANS—NOTE ON 2:7 the faith. The sense here is objective, referring to the truth of Christian doctrine. Spiritual maturity develops upward from the foundation of biblical truth as taught and recorded by the apostles. Cf. 3:16. This rooting, building, and establishing is in sound doctrine (cf. 1 Tim. 4:6; 2 Tim. 3:16–17; Titus 2:1).

COLOSSIANS—NOTE ON 2:8 takes you captive. Here is the term for robbery. False teachers who are successful in getting people to believe lies, rob them of truth, salvation, and blessing. philosophy and empty deceit. "Philosophy" (lit., "love of wisdom") appears only here in the NT. The word referred to more than merely the academic discipline, but described any theory about God, the world, or the meaning of life. Those embracing the Colossian heresy used it to describe the supposed higher knowledge they claimed to have attained. Paul, however, equates the false teachers' philosophy with "empty" or worthless "deceit." Cf. 1 Tim. 6:20; see note on 2 Cor. 10:5. the elemental spirits of the world. See notes on Col. 2:20 and Gal. 4:3. Far from being advanced, profound knowledge, the false teachers' beliefs were simplistic and immature like all the rest of the speculations, ideologies, philosophies, and psychologies the fallen satanic and human system invents.

COLOSSIANS—NOTE ON 2:9 the whole fullness of deity. Christ possesses the fullness of the divine nature and attributes (see notes on 1:19; John 1:14–16). bodily. In Greek philosophical thought, matter was evil; spirit was good. Thus, it was unthinkable that God would ever take on a human body. Paul refutes that false teaching by stressing the reality of Christ's incarnation. Jesus was not only fully God, but fully human as well. See notes on Phil. 2:5–11.

COLOSSIANS—NOTE ON 2:10 been filled in him. See notes on vv. 3–4; cf. John 1:16; Eph. 1:3. Believers are complete in Christ, both positionally by the imputed perfect righteousness of Christ (see note on Col. 1:22), and the complete sufficiency of all heavenly resources for spiritual maturity (see notes on 2 Pet. 1:3–4). the head of all rule and authority. Jesus Christ is the creator and ruler of the universe and all its spiritual beings (see note on Col. 1:16), not a lesser being emanating from God as the Colossian errorists maintained (see Introduction: Background and Setting).

COLOSSIANS—NOTE ON 2:11–12 circumcision made without hands. See note on Gen. 17:11. Circumcision symbolized man's need for cleansing of the heart (cf. Deut. 10:16; 30:6; Jer. 4:4; 9:26; Acts 7:51; Rom. 2:29) and was the outward

sign of that cleansing of sin that comes by faith in God (Rom. 4:11; Phil. 3:3). At salvation, believers undergo a spiritual "circumcision" by putting off the sins of the flesh (cf. Rom. 6:6; 2 Cor. 5:17; Phil. 3:3; Titus 3:5). This is the new birth, the new creation in conversion. The outward affirmation of the already accomplished inner transformation is now the believer's baptism by water (Acts 2:38).

COLOSSIANS—NOTE ON 2:13 dead in your trespasses. See notes on Eph. 2:1, 5. So bound in the sphere of sin, the world (Eph. 2:12), the flesh (Rom. 8:8), and the devil (1 John 5:19) as to be unable to respond to spiritual stimuli; totally devoid of spiritual life. Paul further defines this condition of the unsaved in 1 Cor. 2:14; Eph. 4:17–19; Titus 3:3. God made alive together with him. See notes on Eph. 2:1, 5. Only through union with Jesus Christ (Col. 2:10–12) can those hopelessly dead in their sins receive eternal life (cf. Eph. 2:5). Note that God takes the initiative and exerts the life-giving power to awaken and unite sinners with his Son; the spiritually dead have no ability to make themselves alive (cf. Rom. 4:17; 2 Cor. 1:9). forgiven us all our trespasses. Cf. Col. 1:14. God's free (Rom. 3:24) and complete (Rom. 5:20; Eph. 1:7) forgiveness of guilty sinners who put their faith in Jesus Christ is the most important reality in Scripture (cf. Ps. 32:1; 130:3–4; Isa. 1:18; 55:7; Mic. 7:18; Matt. 26:28; Acts 10:43; 13:38–39; Titus 3:4–7; Heb. 8:12).

COLOSSIANS—NOTE ON 2:14 canceling the record of debt. This refers to the handwritten certificate of debt by which a debtor acknowledged his indebtedness. All people (Rom. 3:23) owe God an unpayable debt for violating his law (Gal. 3:10; James 2:10; cf. Matt. 18:23–27), and are thus under sentence of death (Rom. 6:23). Paul graphically compares God's forgiveness of believers' sins to wiping ink off a parchment. Through Christ's sacrificial death on the cross, God has totally erased our certificate of indebtedness and made our forgiveness complete. nailing it to the cross. This is another metaphor for forgiveness. The list of the crimes of a crucified criminal was nailed to the cross with that criminal to declare the violations he was being punished for (as in the case of Jesus, as noted in Matt. 27:37). Believers' sins were all put to Christ's account, nailed to his cross as he paid the penalty in their place for them all, thus satisfying the just wrath of God against crimes requiring punishment in full.

COLOSSIANS—NOTE ON 2:15 disarmed. In yet another element of the cross work, Paul tells that the cross spelled the ultimate doom of Satan and his evil host of fallen angels (cf. Gen. 3:15; John 12:31; 16:11; Heb. 2:14). rulers and

authorities. See note on Col. 1:16. While his body was dead, his living, divine spirit actually went to the abode of demons and announced his triumph over sin, Satan, death, and hell. See notes on 1 Pet. 3:18–19. open shame . . . triumphing over them. The picture is that of a victorious Roman general parading his defeated enemies through the streets of Rome (see notes on 2 Cor. 2:14–16). Christ won the victory over the demon forces on the cross, where their efforts to halt God's redemptive plan were ultimately defeated. For more on that triumphant imagery, see notes on 2 Cor. 2:14–16.

COLOSSIANS—NOTE ON 2:16–17 Paul warns the Colossians against trading their freedom in Christ for a set of useless, man-made, legalistic rules (cf. Gal. 5:1). Legalism is powerless to save or to restrain sin.

COLOSSIANS—NOTE ON 2:16 food and drink. The false teachers sought to impose some sort of dietary regulations, probably based on those of the Mosaic law (cf. Lev. 11). Since they were under the New Covenant, the Colossians (like all Christians) were not obligated to observe the OT dietary restrictions (cf. Mark 7:14–19; Acts 10:9–15; Rom. 14:17; 1 Cor. 8:8; 1 Tim. 4:1–5; Heb. 9:9–10). festival. The annual religious celebrations of the Jewish calendar (e.g., Passover, Pentecost, or Tabernacles (Booths); cf. Lev. 23). new moon. The monthly sacrifice offered on the first day of each month (Num. 10:10; 28:11–14; Ps. 81:3). Sabbath. The weekly celebration of the seventh day, which pictured God's rest from creation. The NT clearly teaches that Christians are not required to keep it (see notes on Acts 20:7; Rom. 14:5–6).

COLOSSIANS—NOTE ON 2:17 shadow . . . substance. The ceremonial aspects of the OT law (dietary regulations, festivals, sacrifices) were mere shadows pointing to Christ. Since Christ, the reality has come; the shadows have no value. Cf. Heb. 8:5; 10:1.

COLOSSIANS—NOTE ON 2:18 disqualify you. Paul warns the Colossians not to allow the false teachers to cheat or defraud them of their temporal blessings or eternal reward (cf. 2 John 8) by luring them into irrational mysticism. asceticism. Since the false teachers took great delight in it, their "selfabasement" was actually pride, which God hates (Prov. 6:16–17). worship of angels. The beginning of a heresy that was to plague the region around Colossae for several centuries and far beyond—a practice the Bible clearly prohibits (Matt. 4:10; Rev. 19:10; 22:8–9). visions. Like virtually all cults and false religions, the Colossian false teachers based their teaching on visions and

revelations they had supposedly received. Their claims were false, since Jesus Christ is God's final and complete (see notes on Col. 2:3–4) revelation to mankind (Heb. 1:1–2). sensuous mind. See note on Rom. 8:6. This describes the unregenerate and is further defined in Eph. 4:17–19.

COLOSSIANS—NOTE ON 2:19 Cf. 1:18; see note on Eph. 4:15–16. There is no spiritual growth for the body (the church) apart from union with the head, Christ (cf. John 15:4–5; 2 Pet. 1:3).

COLOSSIANS—NOTE ON 2:20 with Christ you died. Refers to the believer's union with Christ in his death and resurrection (see notes on Rom. 6:1–11), by which he has been transformed to new life from all worldly folly. elemental spirits. See note on Col. 2:8. These are the same as "human precepts and teachings" (v. 22).

COLOSSIANS—NOTE ON 2:21–23 These verses point out the futility of asceticism, which is the attempt to achieve holiness by rigorous self-neglect (v. 23), selfdenial (v. 21), and even self-infliction. Since it focuses on temporal "things that all perish as they are used," asceticism is powerless to restrain sin or bring one to God. While reasonable care and discipline of one's body is of temporal value (1 Tim. 4:8), it has no eternal value, and the extremes of asceticism serve only to gratify the flesh. All too often, ascetics seek only to put on a public show of their supposed holiness (Matt. 6:16–18).

COLOSSIANS—NOTE ON 3:1 If then. Better translated, "since." you have been raised. This verb actually means "to be co-resurrected." Because of their union with Christ, believers spiritually entered his death and resurrection at the moment of their conversion (see notes on Rom. 6:3–4; Gal. 2:20) and have been and are now alive in him so as to understand spiritual truths, realities, blessings, and the will of God. Those glorious benedictions (cf. Eph. 1:3) are the privileges and riches of the heavenly kingdom, all of which are at our disposal. Paul called them "things that are above." To understand what these are, see note on Col. 2:3. seated at the right hand of God. The position of honor and majesty (cf. Ps. 110:1; Luke 22:69; Acts 2:33; 5:31; 7:56; Eph. 1:20; Heb. 1:3; 8:1; 1 Pet. 3:22) that Christ enjoys as the exalted Son of God (see note on Phil. 2:9). That exaltation makes him the fountain of blessing for his people (John 14:13–14; cf. 2 Cor. 1:20).

COLOSSIANS—NOTE ON 3:2 Set your minds. This can also be translated "think,"

or "have this inner disposition." As a compass points north, the believer's entire disposition should point itself toward the things of heaven. Heavenly thoughts can only come by understanding heavenly realities from Scripture (cf. Rom. 8:5; 12:2; Phil. 1:23; 4:8; 1 John 2:15–17; see note on Matt. 6:33).

COLOSSIANS—NOTE ON 3:3 you have died. See notes on Rom. 6:1–11; 2 Cor. 5:17; Gal. 6:14. The verb's tense indicates that a death occurred in the past, in this case at the death of Jesus Christ, where believers were united with him, their penalty of sin was paid, and they arose with him in new life. hidden with Christ in God. This rich expression has a threefold meaning: 1) believers have a common spiritual life with the Father and Son (1 Cor. 6:17; 2 Pet. 1:4); 2) the world cannot understand the full import of the believer's new life (1 Cor. 2:14; 1 John 3:2); and 3) believers are eternally secure, protected from all spiritual enemies, and with access to all God's blessings (John 10:28; Rom. 8:31–39; Heb. 7:25; 1 Pet. 1:4).

COLOSSIANS—NOTE ON 3:4 When Christ . . . appears. At his second coming (cf. Rev. 19:11–13, 15–16).

COLOSSIANS—NOTE ON 3:5 Put to death. See note on Rom. 8:13; cf. Zech. 4:6; Eph. 5:18; 6:17; 1 John 2:14. This refers to a conscious effort to slay the remaining sin in our flesh. immorality. This refers to any form of sexual sin (see note on Gal. 5:19; cf. 1 Thess. 4:3). impurity. This term goes beyond sexual acts of sin to encompass evil thoughts and intentions as well (see note on Gal. 5:19; cf. Matt. 5:28; Mark 7:21–22; 1 Thess. 4:7). passion, evil desire. Similar terms that refer to sexual lust. "Passion" is the physical side of that vice, and "evil desire" is the mental side (see notes on Rom. 1:26; 1 Thess. 4:3; cf. James 1:15). covetousness. Lit., this term means "to have more." It is the insatiable desire to gain more, especially of things that are forbidden (cf. Ex. 20:17; Deut. 5:21; James 4:2). which is idolatry. When people engage in either greed or the sexual sins Paul has cataloged, they follow their desires rather than God's, in essence worshiping themselves—which is idolatry (Num. 25:1–3; Eph. 5:3–5).

COLOSSIANS—NOTE ON 3:6 wrath of God. His constant, invariable reaction against sin (see notes on John 3:36; Rom. 1:18; Rev. 11:18). See esv footnote, "sons of disobedience." Cf. note on Eph. 2:2. This expression designates unbelievers as bearing the very nature and character of the disobedient, rebellious sinfulness they love.

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