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Philippians 1:6 and the Other Verses of Philippians 1

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“As Moses lifted up the serpent [the serpent made of bronze described in Numbers 21:8–9] in the wilderness, even so must the Son of Man be lifted up, so that whosoever believes in Him will have eternal life, for God so loved the world, that He gave His only begotten [uniquely born] Son, that whosoever believes in Him shall not perish but have eternal life.”

“…for by grace you are saved through faith and that not of yourselves; it is the gift of God, not as a result of works, lest any man should boast.”

Above is the content of John 3:14–16 and the content of Ephesians 2:8–9, respectively.  Itʼs worthwhile to refrain from receiving the mark referenced in Revelation 13:11–18 and to instead receive eternal life for free by believing that Jesus is the Savior.  Before doing any Bible studying and before praying to God the Father, it is useful for a person who has believed in the Lord Jesus Christ as the Savior to try to think of any sins that one might have committed since one last confessed oneʼs known post-salvation sins to God the Father, and if one has indeed committed any, to then silently confess those sins to God the Father—confessing only one time for each sin—in accordance with what is mentioned in 1 John 1:9:  

“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

This webpage could be periodically updated.  If there is a mass disappearance of people professing to be Christians, and if the original author of this webpage is amongst those people disappearing en masse, then it is possible that this webpage will no longer be updated.  Also, if there is a mass disappearance of people professing to be Christians, it is worthwhile to consider the possibility that those people have exited from the earth on the occasion known as the Rapture instead of assuming that that mass disappearance involves extraterrestrials abducting those people or involves the annihilation of those people or involves anything else other than the Rapture.  

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Also, it is possible that it is worthwhile to print this content in case of time periods involving lack of Internet connectivity.  

When studying the Word of God, it is beneficial to keep in mind the content of Hebrews 4:12:  

“Indeed, the Word of God is alive and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and the spirit and of the joints and the marrow and is a critic of thoughts and intents of the heart.”

Note:  The heart refers to the mind.  

It is also beneficial to keep in mind the content of 2 Timothy 3:16–17 when studying the Word of God:  

“All Scripture is God breathed and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God might be mature, having been thoroughly furnished unto all good work.”

It is the responsibility of a pastor-teacher to endeavor to correctly understand the Word of God and then to accurately teach the Word of God, as per the content of 2 Timothy 2:15:  

“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of Truth.”

A pastor-teacher is a communicator rather than a crutch on which to be leaned.  In that regard, a believer in the Lord Jesus Christ should refrain from putting oneʼs trust in and thereby serving as a devoted follower of and thus worshiping a pastor-teacher.  Likewise, a believer should refrain from putting oneʼs trust in and thereby serving as a devoted follower of and thus worshiping anyone other than the Trinity [God the Father, God the Son, and God the Holy Spirit], as per Joshua 24:15, the content of which references Joshua speaking to the Israelites:  

If it is disagreeable/bad/evil/wrong/wretchedness/displeasing in your sight to serve/worship Jehovah / Yahweh / I am I am / the existing One, choose for yourselves today whom you serve/worship:  whether the gods ['elohiym / false gods] which your fathers have served/worshiped which were beyond the river or the gods ['elohiym / false gods] of the Amorites in whose land you are living.  As for me and my house, we serve/worship Jehovah / Yahweh / I am I am / the existing One.

Note:  Joshua, the leader of the Israelites after Joshua had been serving as the assistant of Moses while Moses was the leader of the Israelites, set the example for the Israelites.  Joshua chose to put his trust in and thereby serve as a devoted follower of and thus worship God the Father rather than Joshua choosing to put his trust in and thereby serve as a devoted follower of and thus worship the lesser of multiple evils amongst multiple choices of 'elohiym [el-oh-HEEM].  The word 'elohiym with a lowercase e can refer to false gods, to angels, or to human rulers or judges.  The word 'Elohiym with a capital E refers to the Trinity.  The word 'elohiym can also be used to refer to might as in mightiness.  In that regard, the use of the word 'elohiym in reference to false gods, to angels, or to human rulers or judges involves the connotation of mightiness in comparison to an average human.  When a person puts oneʼs trust in and thereby serves as a devoted follower of and thus worships an angel or human, that angel or human is that personʼs false god.  Regarding the foregoing, the content of Joshua 24:15 involves Joshua calling attention to the choices that the Israelites had, and that content involves Joshua permitting the Israelites to make their choices while Joshua led by example with his choice.  

The gift of pastor-teacher is for the purpose of each pastor-teacher functioning as a messenger who communicates the Word of God rather than functioning as a priest between the Trinity and mankind.  In that regard, the time period that can be referred to as the Church Age started fifty days after the Lord Jesus Christ was resurrected, and all Church Age believers in the Lord Jesus Christ are priests.  The Lord Jesus Christ is the High Priest of Church Age believers, and believers should be willing to acknowledge/confess/profess to people the believersʼ faith in the Lord Jesus Christ, as per Hebrews 4:14–15:  

Therefore, since we have a great High Priest Who has passed through the heavens, Jesus the Son of God, let us hold fast the acknowledgment/confession/profession.  Indeed, we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.

Also, the Lord Jesus Christ is the High Priest according to the order of Melchizedek [mel-KIZ-uh-dek], who was the ruler of Salem when Abraham was still named Abram.  Melchizedek was both a king and a priest, as per Genesis 14:18, which references Melchizedek greeting Abram:  

Then Melchizedek king of Salem has brought out bread and wine, and he is a priest of 'El [AYL] 'Elyown [el-YOHN] / God [focusing on God the Fatherʼs power] Most High.

The Lord Jesus Christ is also both a king and a priest because the Lord is the Priest according to the order of Melchizedek, as per Hebrews 7:14–17:  

Indeed, it is evident that our Lord has arisen from Judah, a tribe with reference to which Moses spoke nothing concerning priests.  Also, it is still much more evident:  that according to the similarity of Melchizedek, Another of a different type of priest arises, Who has become such not on the basis of a law of fleshly command / physical requirement but according to the power of an indestructible life.  Indeed, it is attested:  “YOU ARE A PRIEST FOREVER, ACCORDING TO THE ORDER OF MELCHIZEDEK.”

Note:  The Lord Jesus Christ is from the tribe of Judah.  Also, the Lord Jesus Christ is qualified to be a priest because He was resurrected and therefore has an indestructible body.  The above content in all capital letters is a reference to Psalm 110:4.  

Because a king is royalty, a king who is a priest is a royal priest.  In that regard, Church Age believers are royalty because they are members of the Lord Jesus Christʼs family.  Therefore, all Church Age believers are royal priests, as per 1 Peter 2:9–10:  

However, you are A CHOSEN PEOPLE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR ACQUISITION/PRESERVATION, so that you may proclaim the excellencies of Him Who has called you out of darkness into His marvelous light, for you once were NOT A PEOPLE, but now you are GODʼS PEOPLE.  You had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.

Note:  Before the Church Age, Gentiles were not Godʼs people.  In the Church Age, both Jewish and Gentile believers are Godʼs people.  The content of 1 Peter 2:10 references Hosea 2:23.  In that regard, Peter uses references involving Israel in the Old Testament to refer to Church Age believers.  

Itʼs the message rather than the messenger that should be the focus of the believer in the Lord Jesus Christ.  Put succinctly:  itʼs the message rather than the messenger.  In that regard, it is beneficial to keep in mind the content of Revelation 22:8–9, which was written by the apostle John, who, in addition to writing The Revelation to John, wrote The Gospel According to John, The First Epistle of John, The Second Epistle of John, and The Third Epistle of John:  

I, John, am the one who heard and saw these things, and when I heard and saw, I fell down to worship at the feet of the angel who showed me these things, but he says* to me, “Do not do that.  I am a fellow servant of yours and of your brethren the prophets and of those who keep the words of this book.  Worship God.”

*Note:  The word says is in the Greek historical present tense.  By means of the Greek historical present tense, past action or future action can be described from the perspective of someone seeing the action as it occurs.  

Regarding messages, believers should use the Word of God to examine what is being communicated.  That is what the Bereans who are mentioned in Acts 17:10–12 did:  

The brethren immediately sent Paul and Silas away by night to Berea, who, when they arrived, went into the synagogue of the Jews.  Now these were more noble-minded than those in Thessalonica, who received the word with all eagerness / readiness of mind, examining the Scriptures daily to see whether these things were so.  Therefore, many of them believed, and not a few prominent Greek women and men.

Note:  The phrase not a few means “quite a few.”  

Today, the return of the Lord Jesus Christ to meet believers in the Lord Jesus Christ in the clouds on the occasion of the Rapture is one day closer than it was yesterday.  The Rapture involves both deceased and living believers in the Lord Jesus Christ meeting the Lord in the clouds in the atmosphere of the earth, receiving glorified immortal resurrection bodies similar to the Lord Jesus Christʼs glorified resurrection body, and going to Heaven with those resurrection bodies.  Before the Rapture occurs, deceased believers in the Lord Jesus Christ are in Heaven without glorified bodies.  While it is possible that the Rapture will occur on the day of the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh]—which is what some people call Rosh Hashanah and which some people celebrate for two days—the next occurrence of which will possibly be during August, September, or October of 2026, it is worthwhile for believers in the Lord Jesus Christ to get into the habit of being prepared every day for the return of the Lord, just in case the Rapture will occur on a day other than the day of the Feast of Trumpets / Yom Teruah.  Furthermore, it is worthwhile to be in the habit of being prepared for the Rapture so that if it does occur on the day of the Feast of Trumpets / Yom Teruah, one can be prepared for that day because of already being in the habit of being prepared.  Examples of being prepared for the Rapture include applying the content of 1 John 1:9 whenever one sins, being unselfish, and whenever circumstances are such that an opportunity arises, sharing the gospel—the good news that believing that the Lord Jesus Christ is the Savior Who was judged on the cross for the sins of humanity is the means by which a person is able to have eternal life.  Regarding sharing the gospel, one could also have a written or printed message containing the gospel with that written or printed message located somewhere where it could be easily noticed so that if a person or people were to read or hear that written or printed message either before or after the Rapture occurs, that person or people would thereby read or hear the gospel by means of that written or printed message.  

Regarding information about the Rapture, it is beneficial to keep in mind the content of 1 Thessalonians 4:13–18 and 1 Corinthians 15:51–52:  

1 Thessalonians 4:13–18

Now we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope, for if we believe that Jesus died and rose again—and we do indeed believe that Jesus died and rose again—so also God will bring with Him those who have fallen asleep through Jesus.  Indeed, this we say to you by the word of the Lord, that we who are alive who remain until the coming of the Lord will not precede those who have fallen asleep, for the Lord Himself will descend from heaven with a shout of command, with a voice of an archangel and with a trumpet of God, and the dead in Christ will rise first.  Then we who are alive who remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.  Therefore, comfort one another with these words.

1 Corinthians 15:51–52

Behold, I tell you a mystery:  we will not all sleep, but we will all be changed, in a moment, in a twinkling of an eye, at the last trumpet, for a trumpet will sound, and the dead will be raised incorruptible, and we will be changed.

After the Rapture will be the seven-year Tribulation.  The believers who will be alive on the earth when the Rapture occurs will escape the Tribulation.  1 Thessalonians 5:1–11 covers that topic.  In that regard, in the book 1 Thessalonians, the content of 1 Thessalonians 4:13–18 is immediately followed by the content of 1 Thessalonians 5:1–11.  

1 Thessalonians 5:1–11

Now as to the times and the epochs, brethren, you have no need of anything to be written to you, for you yourselves know full well that the day of the Lord is coming just like a thief in the night.  While they are saying, “Peace and safety!” then sudden destruction comes upon them like labor pains upon a woman with child, and they will not escape.  However, you, brethren, are not in darkness, that the day would overtake you like a thief, for you are all sons of light and sons of day.  We are not of night nor of darkness; therefore, let us not sleep as others, but let us be alert and sober.  Indeed, those who sleep do their sleeping at night, and those who get drunk get drunk at night.  However, since we are of day, let us be sober, having put on the breastplate of faith and benevolence/goodwill, and as a helmet, the hope / absolute confidence of deliverance, for God has not destined us for wrath but for obtaining deliverance through our Lord Jesus Christ, Who died for us, so that whether we are awake or asleep, we will live together with Him.  Therefore, comfort one another and edify one another, just as you also are doing.

Note:  In this context, the day of the Lord is the time period that consists of the Rapture, the seven years of the Tribulation, and the Second Advent.  In that regard, deliverance from the Tribulation is the deliverance in this context.  Also, unspecified is who will be saying “Peace and safety!”  In this context, sleeping refers to a lack of alertness.  The alertness in this context involves being ready for the Rapture.  In order to be ready for the Rapture, a believer needs to be filled with the power of God the Holy Spirit and to pay attention for historical trends such as people saying “Peace and safety!” and for historical trends that match the pattern of the world being on the brink of tremendous calamities like those that will occur during the Tribulation.  Regarding being filled with the power of God the Holy Spirit, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity.  After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored.  The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9:  “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”  Fellowship with God the Father and God the Son is mentioned in 1 John 1.  Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30.  In that regard, when a believer sins, that believer grieves the Holy Spirit.  Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19.  In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer.  After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.  

The verse of the day for July 10th is Philippians 1:6.  The book Philippians was written by the apostle Paul.  The title of the book Philippians is also known as “The Epistle of Paul to the Philippians” and “The Letter of Paul to the Philippians.”  The Philippians were people who lived in Philippi [FILL-uh-pie or fuh-LIP-eye], which was located in Macedonia [mass-uh-DOH-nee-uh].  

When the book Philippians was written, Macedonia was part of the Roman Empire.  The capital city of the Roman Empire was the city Rome.  The word Rome can be used to refer to the city Rome, to the kingdom of which that city was the capital, to the republic of which that city was the capital, or to the empire of which that city was the capital.  The settlement that became the city Rome was founded in the 700s B.C.  Rome eventually became a kingdom.  That kingdom is known as the Roman Kingdom.  Then Rome became a republic.  That republic is known as the Roman Republic.  After that, Rome became an empire.  That empire is known as the Roman Empire.  The Lord Jesus Christ was born during the time of the Roman Empire.  

Below is a link to a map that shows the locations of Philippi, Thessalonica, Berea, Athens, Corinth, and Ephesus.  

https://NETBible.org/media/images/constable/50Phi-1.jpg

Below is a link to a larger map that shows the location of Philippi in a broader geographical context.  The map also shows the apostle Paulʼs first missionary journey.  On that map, there are grid numbers at the left side and grid letters at the bottom.  Philippi is located in grid coordinate C1.  For reference, Jerusalem is located at grid coordinate F4.  

https://Classic.NET.Bible.org/images/maps/jp1.jpg

Below is a link to a map of the apostle Paulʼs second missionary journey.  Philippi is located in grid coordinate C1.  

https://Classic.NET.Bible.org/images/maps/jp2.jpg

Below is a link to a map of the apostle Paulʼs third missionary journey.  Philippi is located in grid coordinate C1.  

https://Classic.NET.Bible.org/images/maps/jp3.jpg

Below is a link to a map of the apostle Paulʼs journey to Rome, the capital city of the Roman Empire (which was also called Rome).  Philippi is located in grid coordinate C1.  The capital city Rome is located in grid coordinate A1.  

https://Classic.NET.Bible.org/images/maps/jp4.jpg

Below is a link to a map that shows the seven churches of Revelation.  The key for that map is located in grid coordinates B3 and C3.  The seven churches of Revelation are located in grid coordinate B2.  A list of those seven churches, sorted in order of mention in Revelation 2–3, is located in grid coordinate D1.  For reference, Philippi is located in grid coordinate A1.  

https://Classic.NET.Bible.org/images/maps/nt2.jpg

The city Philippi mentioned in The Epistle of Paul to the Philippians is different from Caesarea [sess-uh-REE-uh or sez-uh-REE-uh or seez-uh-REE-uh] Philippi.  In that regard, below is a link to a map of Israel during the time of the Lord Jesus Christʼs First Advent.  On that map, Caesarea Philippi is located in grid coordinate D2.  For reference, Jerusalem is located at grid coordinate C6.  

https://Classic.NET.Bible.org/images/maps/nt1.jpg

Also, Caesarea Philippi is different from Caesarea (also known as Caesarea of Palestine).  Caesarea is on the four journey-of-Paul maps linked above.  On each of those four maps, Caesarea is located at grid coordinate F4.  

If the above six links are inaccessible, the below six links can be tried instead.  

https://NETBible.org/media/images/maps/jp1.jpg

https://NETBible.org/media/images/maps/jp2.jpg

https://NETBible.org/media/images/maps/jp3.jpg

https://NETBible.org/media/images/maps/jp4.jpg

https://NETBible.org/media/images/maps/nt2.jpg

https://NETBible.org/media/images/maps/nt1.jpg

For context regarding the city of Philippi, the Ancient Greek name of that city had been Κρηνῖδες [pronounced kray-NEE-dess and transliterated as Krēnides].  The name of the city using the Latin alphabet can be spelled as Crenides.  The Ancient Greek name Krēnides is related to the Ancient Greek noun κρήνη [pronounced KRAY-nay and transliterated as krēnē].  The noun krēnē can be translated as “fountain,” “spring,” or “well.”  In 356 B.C., Philip II of Macedon, the king of Macedonia and the father of the man some people refer to as Alexander the Great, renamed Crenides after himself.  In Ancient Greek, the new name was Φίλιπποι [pronounced FEE-leep-poi and transliterated as Philippoi].  The name of the city using the Latin alphabet can be spelled as Philippi.  

During the time that Paul lived on the earth, as well as for some years before and for some years after, there were various Roman rulers who fell short of ideal.  Some of those rulers are categorized using the word dictator, and some are categorized using the word emperor.  The emperors of Rome were referred to as Caesars.  The term Caesar is derived from the name Julius Caesar [JOOL-yuhs SEE-zuhr].  Julius Caesar (also known as [aka] Gaius Julius Caesar) was a dictator of the Roman Republic.  He was dictator from 46 B.C. until 44 B.C., when he was assassinated on the Ides [IGHDZ] of March (March 15th).  Among those involved in the assassination of Julius Caesar were a Roman senator named Brutus (aka Marcus Junius Brutus and Quintus Caepio Brutus) and a Roman military officer named Cassius (aka Gaius Cassius Longinus).  In Julius Caesarʼs will, Julius Caesarʼs great-nephew Octavian [ahk-TAY-vee-uhn] (aka Gaius Octavianus [GUY-uhs ahk-tay-vee-AHN-uhs in English and GUY-oos ohk-tah-WEE-ah-noos in Latin]) was officially adopted by Julius Caesar.  While Octavian was thereby officially the heir whom Julius Caesar had wanted to become the next ruler of Rome, there were power struggles for a number of years.  In that regard, in 42 B.C., the forces of Octavian, Mark Antony (aka Marcus Antonius), and Lepidus (aka Marcus Aemilius Lepidus) defeated the forces of Brutus and Cassius in two battles at Philippi (the location of the Philippians to whom the apostle Paul would later write The Epistle of Paul to the Philippians).  Octavian, Mark Antony, and Lepidus had been ruling together as the Second Triumvirate, which had been formed in 43 B.C.  The First Triumvirate, which had been formed in 60 B.C., had consisted of Julius Caesar, Pompey (aka Gnaeus Pompeius Magnus), and Crassus (aka Marcus Licinius Crassus).  

After Octavian, Mark Antony, and Lepidus had defeated Brutus and Cassius, Octavian was later opposed by Mark Antony and Cleopatra, the Ptolemaic queen of Egypt.  The Ptolemies were Macedonian rulers of Egypt.  They had ruled Egypt since Ptolemy, a Macedonian general who had served under Alexander of Macedonia (aka Alexander the Great) became ruler of Egypt in 304 B.C. after Alexanderʼs empire had been split up upon Alexanderʼs death in 323 B.C.  

The forces of Mark Antony and Cleopatra were defeated by the forces of Octavian in the Battle of Actium, a naval battle that occurred off the promontory of Actium in western Greece in 31 B.C.  In 27 B.C., Octavian became the first emperor of Rome.  On that occasion, Octavian became known as Augustus.  When Augustus became emperor, the Roman Republic became the Roman Empire.  Augustus was the emperor when the Lord Jesus Christ was born.  

The two battles that occurred near Philippi in 42 B.C. are known collectively as the Battle of Philippi.  After the Battle of Philippi, veterans of the Roman military were settled at Philippi, and Philippi was given the status of Roman colony.  As a Roman colony, Philippi was given certain privileges, including immunity from taxation.  

The Via Egnatia [VEE-uh eg-NAHT-ee-uh], which was the main road from Rome to Asia, went through Philippi.  In that regard, Philippi was situated along a major trade route.  Also, the Gangites River was near Philippi.  

Because it is useful to study verses in the context of the verses around them, below is content related to Philippians 1.  

Note:  This epistle is addressed to believers in the Lord Jesus Christ.  

Philippians 1:1

Paul and Timothy, bondservants of Christ Jesus, to all the saints / holy ones / set-apart ones in Christ Jesus who are in Philippi with the episkopois [eh-PEE-skah-poyss] [pastors in their function as overseers of the administration of local churches] and diakonois [dee-AH-kah-noyss] [deacons]:

Note:  At the moment of salvation, a believer becomes a saint / holy one / set-apart one; therefore, all believers in the Lord Jesus Christ are saints.  In other words, they are holy, which means that they are set apart.  In that regard, believers in the Lord Jesus Christ have a relationship with the Trinity, while unbelievers lack a relationship with the Trinity.  

Also, the word episkopois [eh-PEE-skah-poyss] is a transliteration of the plural Koine [KOI-nay] Greek noun ἐπισκόποις.  The root-word form of that noun is ἐπίσκοπος [pronounced eh-PEE-skah-pahs and transliterated as episkopos].  The context of the content of Philippians 1:1 is such that the word episkopois as used in that verse refers to pastors of various congregations.  

Koine Greek words referring to different functions of a man who has the gift of pastor-teacher are listed below.  Regarding the below, it is important to note that the authority of a pastor is within the scope of teaching rather than within the scope of trying to force people to make certain decisions.  Trying to force people to make certain decisions is spiritual bullying.  Rather than being a spiritual bully, a pastor needs to be grace-oriented.  With an attitude of grace orientation, a pastor must communicate the Word of God so that people can be well-informed when they use their volition (free will) to make the decisions that they make.  In that regard, a pastor must respect the free will of others to make their own decisions without any coercion whatsoever.  Making clear the truth and permitting others to make their own decisions about whether or not to make use of the truth is a manifestation of a grace-oriented ministry.  

• πρεσβύτερος [pronounced pres-BOO-teh-rahs and transliterated as presbyteros]:  elder / old man from the standpoint of rank and authority rather than age.  The word presbyteros is the title of the pastor-teacher as the man in charge of the congregation.  In that regard, the word presbyteros emphasizes the rank of the pastor as the authority of the congregation.  Regarding elders, there is nothing in the New Testament indicating that Church Age believers should have a hierarchical structure other than a pastor having the authority to communicate to a congregation and to oversee the administration of the congregation.  In that regard, there is an absence of anything in the New Testament indicating that there should be a hierarchy of authority or rank in a congregation.  

• ἐπίσκοπος [pronounced eh-PEE-skah-pahs and transliterated as episkopos]:  overseer.  This is a word of authority that emphasizes the function of leadership of a pastor as the overseer of the administration of the congregation.  Each pastor oversees the congregation to which he communicates.  This is the functional title of the pastor-teacher that emphasizes work and function.  The English word bishop is derived from the Greek word episkopos.  

• οἰκονόμος [pronounced oi-kah-NAH-mahs and transliterated as oikonomos]:  steward, an administrator with authority.  The board of deacons or any other administrative board is subordinated to the pastor, who is the steward of the congregation.  Deacons function in administration under the authority of the steward.  In that regard, the function of deacons is to help the pastor with administrative tasks.  

• ποιμήν [pronounced poi-MAYN and transliterated as poimēn]:  pastor / shepherd.  The word poimēn refers to shepherding in the sense of helping the members of the congregation—who metaphorically are sheep—to refrain from straying.  In that regard, the word poimēn refers to the spiritual gift of pastor-teacher.  

• διδάσκαλος [pronounced dee-DAH-skah-lahs and transliterated as didaskalos]:  teacher.  The word didaskalos refers to feeding the Word of God to the congregation.  This word can be combined with poimēn to form poimēn-didaskalos, which can be translated as “pastor-teacher.”  

• διάκονος [pronounced dee-AH-kah-nahss and transliterated as diakonos]:  minister.  The word diakonos is used in the sense of the pastorʼs authority, communication of the Word of God, and policy-making.  The word diakonos can also be used to refer to administrators.  In that regard, the English word deacon is derived from the Greek word diakonos.  The men who are deacons are the administrative staff of the congregation.  One of the spiritual gifts is the gift of administration.  That spiritual gift facilitates the running of the day-to-day activities of the congregation so that the pastor can have time to study and teach.

The word diakonois [dee-AH-kah-noyss] in Philippians 1:1 is a transliteration of the plural Koine Greek noun διακόνοις.  The root-word form of that noun is διάκονος [pronounced dee-AH-kah-nahss and transliterated as diakonos].  As used in Philippians 1:1, the word diakonois refers to deacons—in other words, to the men who are the administrative staff of the congregation.  

Philippians 1:2

Grace to you and peace/prosperity from God our Father and the Lord Jesus Christ.

Note:  The Koine Greek noun that is translated as “peace” or “prosperity” in Philippians 1:2 is εἰρήνη [pronounced ay-RAY-nay and transliterated as eirēnē (some people leave the macron—a diacritical mark that looks like a horizontal line above a letter—off the second e and the macron off the third e and transliterate the word as eirene)].  That noun is an inflected form of the root word εἰρήνη [pronounced ay-RAY-nay and transliterated as eirēnē].  The Koine Greek word eirēnē is the equivalent of the Hebrew noun שָׁלוֹם [pronounced shaw-LOHM and can be transliterated as shalom or shalowm].  

Philippians 1:3

I thank my God in all my remembrance of you,

Note:  All prayer must be addressed to God the Father, including prayers of thanksgiving.  The Lord Jesus Christ Himself indicated that all prayer must be addressed to God the Father.  The content of Matthew 6:1–13 covers the Lord giving an example about how to pray.  In that regard, the content of Matthew 6:9 covers the Lord commanding that prayers be addressed to God the Father.  The content of Luke 11:1–4 also covers the Lord giving an example about how to pray.  In that regard, the content of Luke 11:2 covers the Lord commanding that prayers be addressed to God the Father.  

Philippians 1:4

always offering prayer with joy in my every prayer for you all,

Philippians 1:5

in view of your participation/contribution for the purpose of the gospel from the first day until now, 

Note:  The gospel is the good news that believing that the Lord Jesus Christ is the Savior Who was judged on the cross for the sins of humanity is the means by which a person is able to have eternal life.  In this verse, the Koine Greek noun that is translated as “participation,” “partnership,” or “contribution” is κοινωνίᾳ [pronounced koi-noh-NEE-ah and transliterated as koinōnia].  That noun is an inflected form of the root word κοινωνία [pronounced koi-noh-NEE-ah and transliterated as koinōnia].  

The Koine greek noun koinōnia can be used to refer to a contribution that is pecuniary [pih-KYOO-nee-ehr-ee]—in other words, monetary—in other words, financial.  The English word pecuniary is derived from the Latin noun pecūnia [peh-KOO-nee-ah], which can be translated as “money.”  The Latin noun pecūnia is derived from the Latin noun pecū [PEH-koo], which can be translated as “cattle.”  In that regard, animals have been used as a medium of exchange—in other words, as currency—in other words, as money.  Regarding the foregoing, the way that the Philippian believers participated in activity related to the gospel is by participating pecuniarily—in other words, monetarily—in other words, financially.  

In this verse, the Koine Greek preposition translated as “for the purpose of” is εἰς [pronounced AYSS and transliterated as eis].  The preposition eis is used to indicate direction.  In that regard, the preposition eis can have a connotation of direction in the sense of toward what end—in other words, for what purpose.  That is the connotation of eis in the context of this verse.  In that regard, the Philippian believersʼ participation in activity related to the gospel involved contributing financially so that the gospel could be disseminated—in other words, spread widely.  The fact that that participation involved contributing financially is indicated by content in Philippians 4.  In this verse, the phrase first day refers tot the starting of the Philippian believersʼ participation in the dissemination of the gospel.  

Note:  In verse 6 below, God the Father is to Whom the pronouns He and Who refer.  

Philippians 1:6

having been confident of this very thing:  that He Who began good work in you will complete it until day of Christ Jesus, 

Note:  In this verse, there is an absence of a definite article in front of the phrase good work.  The absence of a definite article in front of a noun is known as an anarthrous construction [an-AR-thruhs kuhn-STRUHK-shuhn].  When there is an anarthrous construction, the quality of the noun is what is being emphasized in the grammar of the Koine Greek.  In that regard, the quality of the good work is being emphasized in this verse.  

In this verse, the Koine Greek adjective that is translated as “good” is ἀγαθὸν [pronounced ah-gah-THAHN and transliterated as agathon].  That adjective is an inflected form of the root word ἀγαθός [pronounced ah-gah-THAHS and transliterated as agathos].  The inflected form agathon is singular.  

The Koine Greek noun that is translated as “work” in this verse is ἔργον [pronounced EHR-gahn and transliterated as ergon].  That noun is an inflected form of the root word ἔργον [pronounced EHR-gahn and transliterated as ergon].  The inflected form ἔργον is singular.  

The content of the sentence that is in verses 3–5 establishes the context for the content of verse 6.  In that regard, the context of the content of the sentence that is in verses 3–5 involves activity related to the gospel.  Likewise, the context of the content of the sentence that is in verse 7 also involves activity related to the gospel.  Therefore, the two sentences that bracket verse 6—in other words, the sentence before verse 6 and the sentence after verse 6—both have content with a context that involves activity related to the gospel.  

In The Epistle of Paul to the Philippians, after Paulʼs salutation, Paul beings with the topic of the gospel.  Near the end of this epistle, Paul covers the topic of the gospel.  In between those gospel references at the beginning of this epistle and near the end of this epistle, Paul references the gospel multiple times.  Also, participation in activity related to the gospel is referenced by Paul both immediately after Paulʼs salutation and also near the end of this epistle.  

Paulʼs reference to participation in activity related to the gospel immediately after Paulʼs salutation and Paulʼs reference to participation in activity related to the gospel near the end of this epistle form what is known as an inclusio [ihn-KLOO-see-oh].  An inclusio is a literary device that is used to frame content.  Because framing content can also be referred to as bracketing content, using verses to form an inclusio can also be referred to as bracketing.  In that regard, an inclusio is like a presentation of information in which that information is presented with an introduction, a body of content, and a conclusion.  Regarding the inclusio that starts immediately after Paulʼs salutation and ends near the end of this epistle, it is logical to conclude that the reference to work in Philippians 1:6 refers to participation in activity related to the gospel.  

Not only do Paulʼs reference to participation in activity related to the gospel immediately after Paulʼs salutation and Paulʼs reference to participation in activity related to the gospel near the end of this epistle form an inclusio, but also the content of the sentence that is in Philippians 1:3–5 and the sentence that is in Philippians 1:7 form an inclusio.  That latter inclusio brackets the content of the sentence that is in Philippians 1:6.  In that regard, the overall context of the content of The Epistle of Paul to the Philippians and the immediate context of Philippians 1:3–7 both involve the theme of participating in activity related to the gospel.  

In Philippians 1:6, there is an absence of a definite article in front of the noun day.  As mentioned further above, the absence of a definite article in front of a noun is known as an anarthrous construction.  When there is an anarthrous construction, the quality of the noun is what is being emphasized in the grammar of the Koine Greek.  In that regard, the quality of the day of Christ is being emphasized in this verse.  That day is the occasion of the Rapture.  

After the Rapture, Church Age believers will be evaluated by the Lord Jesus Christ.  With regard to the Church Age and the Rapture, below is a synopsis of human history as categorized into time periods known as dispensations.  In the below synopsis, there is the term hypostatic union [high-PUH-stat-ick YOON-yuhn].  This refers to the Lord Jesus Christ being 100% Deity and 100% humanity.  The English word hypostatic is derived from the Koine [KOI-nay] Greek word ὑπόστασις [pronounced hoo-PAH-stah-sees and transliterated as hypostasis].  After the Lord Jesus Christ was judged for the sins of humanity, His body was in the grave for three days and three nights.  He was then resurrected, and He was on the earth for forty days after He was resurrected.  He then ascended to Heaven, and ten days after that, the Day of Pentecost [PEN-tih-kahst] occurred.  The Day of Pentecost was the beginning of the Church Age.  The word Pentecost is derived from the Koine Greek word πεντηκοστή [pronounced pen-tay-kah-STAY and transliterated as pentēkostē].  That word is derived from the Koine Greek word πεντήκοντα [pronounced pen-TAY-kahn-tah and transliterated as pentēkonta], which means “fifty.”  Therefore, the word Pentecost is derived from the fact that that day occurred fifty days after the Lord was resurrected.  In that regard, the Church Age began fifty days after the Lord was resurrected.  The Church Age will end with the Rapture.  The Rapture involves both deceased and living believers in the Lord Jesus Christ meeting the Lord in the clouds in the atmosphere of the earth, receiving glorified immortal resurrection bodies similar to the Lord Jesus Christʼs glorified resurrection body, and going to Heaven with those resurrection bodies.  Before the Rapture occurs, deceased believers in the Lord Jesus Christ are in Heaven without glorified bodies.  Absent from the Bible is anything specifically indicating the precise date and time when the Rapture will occur, although it is possible that the Rapture will occur on the day of the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh]—which is what some people call Rosh Hashanah and which some people celebrate for two days—the next occurrence of which will possibly be during August, September, or October of 2026.  

Regarding the word judgment, the proper way to spell that word is without an e between the dg and the m.  In that regard, the e of the root word judge is dropped when the suffix ment is added to that root word.  The formation of the word judgment is shown below.  

judge −e +ment

= judg +ment

= judgment

Another way to categorize human history is by means of civilizations.  Civilizations begin only with believers.  Regarding the timing of civilizations and dispensations, the first civilization began with Adam and ended on the occasion of the Great Flood (also known as the Flood).  That civilization is known as the antediluvian civilization and the predulivian civilization.  In that regard, the prefixes ante and pre mean “before.”  Also, there are various spellings of the adjectives that refer to the time before the Flood.  Those spellings include antediluvian, ante-diluvian, prediluvian, and pre-diluvian.  

After the Flood, there were only eight believers on the earth:  Noah, his wife, their three sons, and their sonsʼ wives.  With the removal of the unbelievers from the earth on the occasion of the Flood, a new civilization was started.  That civilization is known as the postdiluvian civilization (also known as the postdiluvial civilization).  Regarding the terminology, the prefix post means “after,” and the adjectives diluvian and diluvial mean “having to do with a flood.”  Also, there are various spellings of the adjectives that refer to the time after the Flood.  Those spellings include postdiluvian, post-diluvian, postdiluvial, and post-diluvial.  The postdiluvian civilization will end on the occasion of the Second Advent of the Lord Jesus Christ.  On the occasion of the Second Advent, the Lord will remove all unbelievers from the earth.  Their removal will be by means of physical death just as the removal of all unbelievers was by means of physical death on the occasion of the Flood.  This is called the Baptism of Fire, which is either a metaphorical description because fire can be used to represent judgment or a literal reference to the use of fire in the judgment of unbelievers on the occasion of the Second Advent.  The Baptism of Fire is referenced in Matthew 3:11–12; Luke 3:15–17; and 2 Thessalonians 1:7–9.  

Just as a new civilization started after the Flood, so also a new civilization will start after the Baptism of Fire.  That civilization is called the Millennium.  The Millennium is both a civilization and a dispensation.  The Eternal State is also both a civilization and a dispensation.  

The Lordʼs evaluation of Church Age believers is known as the Judgment Seat of Christ and also known as the Bema [BAY-muh] Seat.  The English word Bema Seat is derived from the Koine Greek word βῆμα [pronounced BAY-mah and transliterated as bema], which can be translated as “judgment seat.”  At the time of the writing of the New Testament, a judgment seat was a raised seat—in other words, a seat at a higher level of elevation than the floor or ground around the seat.  

Regarding God the Father completing the good work that he began in the Philippian believers, God the Father will ensure that there will be financial support for the dissemination of the gospel throughout the entirety of the Church Age.  The Church Age ends with the Rapture.  Therefore, the good work of financially supporting the dissemination of the gospel during the Church Age will be completed on the occasion of the Rapture.  

Philippians 1:7

just as it is right for me to feel this way about you all because I have you in my heart, since both in my bonds and in the defense and confirmation of the gospel, you all are partakers of grace with me.

Note:  The heart refers to the mind.  Also, the reference to bonds in this verse is a reference to Paul being imprisoned.  

Philippians 1:8

Indeed, God is my Witness how I long for you all with inward parts / affections of Christ Jesus.

Philippians 1:9

Also, this I pray:  that your benevolence/goodwill may abound still more and more in epignōsis knowledge / real knowledge and all discernment 

Note:  The terms epignōsis knowledge and real knowledge found in the above translation of Philippians 1:9 are translations of the Koine [KOI-nay] Greek noun ἐπίγνωσιν [pronounced eh-PEE-know-seen and transliterated into English as epignōsin].  That noun is an inflected form of the root word ἐπίγνωσις [pronounced eh-PEE-know-sees and transliterated as epignōsis (some people leave the macron off the o and transliterate the word as epignosis)].  In the New American Standard Bible 1995 (NASB 1995) and New American Standard Bible 2020 (NASB 2020) translations of various verses, the word epignōsis is translated as “knowledge,” “real knowledge,” and “true knowledge.”  Sometimes, the NASB 1995 and NASB 2020 translations also have footnotes indicating that epignōsis can be translated as “recognition.”  When precisely translated, rather than simply referring to knowledge, the word epignōsis refers to that which is above or beyond ordinary knowledge.  The Koine Greek word for ordinary knowledge is γνῶσις [pronounced KNOW-sees and transliterated as gnōsis or gnosis].  In the Bible, epignōsis is used to refer to knowledge of the Word of God.  

Philippians 1:10

so that you may discern the things that are excellent / that differ, in order to be sincere and blameless for day of Christ, 

Note:  As with verse 6, there is an absence of a definite article in front of the noun day in verse 10.  The absence of a definite article in front of a noun is known as an anarthrous construction.  When there is an anarthrous construction, the quality of the noun is what is being emphasized in the grammar of the Koine Greek.  In that regard, the quality of the day of Christ is being emphasized in this verse.  That day is the occasion of the Rapture.  

Regarding the content of Philippians 1:10, absent from that content is anything indicating that believers stop sinning before going to Heaven.  In that regard, the phrase in order to be sincere and blameless in verse 10 refers to believers being approved by the Lord rather than disapproved by the Lord.  That approval or disapproval will occur when the Lord evaluates Church Age believers after the Rapture.  

As mentioned in the notes for verse 6, the Lordʼs evaluation of Church Age believers is known as the Judgment Seat of Christ and also known as the Bema [BAY-muh] Seat.  The English word Bema Seat is derived from the Koine Greek word βῆμα [pronounced BAY-mah and transliterated as bema], which can be translated as “judgment seat.”  At the time of the writing of the New Testament, a judgment seat was a raised seat—in other words, a seat at a higher level of elevation than the floor or ground around the seat.  

Philippians 1:11

having been filled with the fruit of righteousness which is through Jesus Christ, to the glory and praise of God.

Note:  In this verse, the phrase fruit of righteousness refers to metaphorical fruit that originates from righteousness.  In that regard, the reference to fruit is a metaphor involving unselfishness.  The righteousness referenced in this verse is the righteousness that a believer receives at the moment of salvation.  In that regard, absent from this verse is anything indicating that the righteousness is through anyone or anything other than the Lord Jesus Christ.  Instead, the Lord Jesus Christ is the One Who is referenced with regard to Whom righteousness is through.  In that regard, the righteousness of mankind falls far short of the righteousness of the Trinity [God the Father, God the Son, and God the Holy Spirit].  

The righteousness of the Trinity can be referred to as +R.  The righteousness of mankind falls short of the righteousness of the Trinity; therefore, the righteousness of mankind can be referred to as −R.  Isaiah 64:6 covers the matter of the −R being contrasted with the +R of the Trinity.  In that regard, below is content related to Isaiah 64:6.  

Isaiah 64:6

However, all of us are like an unclean thing, and all our righteous deeds are like filthy rags / menstrual rags.  All of us wither like a leaf, and our iniquities, like the wind, take us away.

Note:  The Hebrew word translated as “filthy” or “menstrual” in Isaiah 64:6 is עִדִּים [pronounced eed-DEEM and can be transliterated as `iddiym], which is an inflected form of the root word עִדָּה [pronounced eed-DAH and can be transliterated as `iddah].  (Hebrew is written and read from right to left.)  The Hebrew word `iddah refers to something filthy in the sense of being soiled by menstrual flux—in other words, soiled by menses, which is blood and other matter that is discharged from the uterus of a woman during menstruation.  The Hebrew word translated as “rags” in Isaiah 64:6 is בֶגֶד [pronounced VEHG-ed and can be transliterated as veged], which is an inflected form of the root word בֶּגֶד [pronounced BEHG-ed and can be transliterated as beged].  Regarding the content of Isaiah 64:6 containing the phrase `iddiym veged, the content of that verse indicates that in comparison to the righteousness of the Trinity, the righteousness of mankind is yuck, yuck, yuck!  

At the moment a person believes in the Lord Jesus Christ as the Savior, +R is imputed to that person.  In other words, that person is credited as having righteousness, which means that that person is declared sufficiently righteous to have an eternal relationship with the Trinity.  This crediting of righteousness is a free gift that occurs at the moment a person believes in the Lord Jesus Christ as the Savior.  

The third and fifth of the below five Latin phrases describe what is referenced in the content of Philippians 1:11.  Those phrases can be referred to as the five solae [SOH-ligh].  The Latin word solae is a plural form of he Latin adjective sola [SOH-lah].  Those phrases can also be referred to as the five solas [SOH-lahz].  

• Sola gratia [SOH-lah GRAH-tee-ah]:  “Grace alone”

• Sola fide [SOH-lah FEE-deh]:  “Faith alone”

• Solo Christo [SOH-loh KREES-toh]:  “Christ alone”

• Sola Scriptura [SOH-lah SKREEP-too-rah]:  “Scripture alone”

• Sola Deo gloria [SOH-lah DEH-oh GLOH-ree-ah]:  “to the glory of God alone”

Philippians 1:12

Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel 

Note:  Paul had a glass-half-full attitude.  To put it another way, he looked on the bright side with regard to his circumstances.  In other words, Paul had an optimistic attitude.  In that regard, by trusting that God the Father knows what He is doing, Paul was focused on the matter of sharing with other people the information that they need in order to have eternal life.  Paulʼs attitude in that regard was an unselfish attitude.  

Philippians 1:13

so that my bonds in Christ have become well known throughout the whole Praetorian [prigh-TOR-ee-ihn or pree-TOR-ee-ihn] Guard / governorʼs palace / emperorʼs palace / emperorʼs court and to everyone else 

Note:  In this verse, the Koine Greek noun that is translated as “Praetorian Guard,” “governorʼs palace,” “emperorʼs palace,” or “emperorʼs court” is πραιτωρίῳ [pronounced prigh-toh-REE-oh and transliterated as praitōriō].  That noun is an inflected form of the root word πραιτώριον [pronounced prigh-TOH-ree-ahn and transliterated as praitōrion].  The members of the Praetorian Guard were the bodyguards of the Roman emperor.  Regarding Paulʼs use of praitōriō in this verse, it is possible that Paul is referring to members of the Praetorian Guard, and it is possible that Paul is referring to a praetorium [prigh-TOR-ee-uhm or pree-TOR-ee-uhm], which, in the context of this verse, could refer to a governorʼs palace, the emperorʼs palace, or the emperorʼs court.  If Paulʼs use of praitōriō in this verse is in reference to a praetorium, then Paul is referring to people associated with a governorʼs palace, the emperorʼs palace, or the emperorʼs court.  

Philippians 1:14

and that most of the brethren, trusting in the Lord because of my bonds [or brethren in the Lord, trusting because of my bonds], have far more courage to speak the Word of God without fear.

Philippians 1:15

Some, to be sure, are preaching Christ because of envy and strife but some also because of goodwill.  

Philippians 1:16

The latter do it out of benevolence/goodwill, knowing that I am appointed for the defense of the gospel; 

Philippians 1:17

the former proclaim Christ out of selfish ambition, not sincerely, thinking to cause me distress in my bonds.

Philippians 1:18

What then?  Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in this I rejoice.  Yes, I will indeed rejoice,

Philippians 1:19

for I know that this will turn out for my deliverance through your supplication and the provision of the Spirit of Jesus Christ,

Note:  This verse references God the Holy Spirit.  God the Holy Spirit provides empowerment for Church Age believers.  In that regard, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity.  After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored.  The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9:  “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”  Fellowship with God the Father and God the Son is mentioned in 1 John 1.  Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30.  In that regard, when a believer sins, that believer grieves the Holy Spirit.  Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19.  In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer.  After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.  

Philippians 1:20

according to my earnest expectation and hope / absolute confidence, that I will not be put to shame in anything but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death.

Note:  Rather than Paul wanting himself to be glorified, Paul wanted the Lord Jesus Christ to be glorified.  In that regard, some people who refer to themselves as Christians revere sinners, including the apostles, the mother of the Lordʼs humanity, other sinners who lived in the past, and also sinners currently alive.  When people revere sinners, they are giving glory to sinners.  The content of verse 20 stands in stark contrast with the giving of glory to sinners.  The content of verse 20 indicates that a believer should be focused on the glorification of the Lord Jesus Christ.  Such a focus can be referred to as occupation with Christ.  

Philippians 1:21

Indeed, to me, to live is Christ and to die is gain.

Note:  Paul recognized that he should be glorifying the Lord Jesus Christ, and Paul recognized that Paulʼs physical death would result in Paul being in Heaven.  

Philippians 1:22

Nevertheless, if to live in the flesh, this fruitful labor for me, and I do not know what I shall choose.

Note:  Paul wrote elliptically in part of this verse, omitting a verb between the word this and the phrase fruitful labor.  What this verse indicates is that Paul faced two choices with regard to his life:  Paul could continue to live and thereby continue to fulfill God the Fatherʼs plan for Paulʼs life, or Paul could cause himself to die and thereby go to Heaven.  

Philippians 1:23

Nevertheless, I am hard-pressed from both, having the desire to depart and be with Christ, for that is very much better, 

Philippians 1:24

yet to remain on in the flesh is more necessary for your sake.

Note:  Paul recognized that God the Fatherʼs plan involved Paul helping the Philippian believers with their spiritual growth—in other words, with their learning and obeying the Word of God.  

Philippians 1:25

Convinced of this, I know that I will remain and continue with you all for your progress and joy of the doctrine/faith 

Note:  Rather than Paul choosing to cause himself to die physically, Paul chose to continue to live.  He chose to live so that he could continue to help the Philippian believers with their spiritual growth.  Paul was unselfish in that regard.  

Philippians 1:26

so that your rejoicing may abound in Christ Jesus by means of me through my coming to you again.

Note:  Paul wanted the Philippian believers to be occupied with Christ, and Paul recognized that his teaching of the Word of God to the Philippian believers would facilitate them becoming occupied with Christ.  

Philippians 1:27

Only conduct yourselves in a manner worthy of the gospel of Christ so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one soul striving together for the faith of the gospel, 

Note:  In this verse, the phrases one spirit and one soul are used metaphorically to refer to working together as a team.  At the moment of salvation, each believer in the Lord Jesus Christ receives a human spirit, which is a believerʼs essence that involves thinking of Bible doctrine—in other words, thinking that involves the Word of God.  An unbeliever lacks a human spirit.  In contrast with a human spirit, a soul is a personʼs essence that involves thinking in general.  Each unbeliever has a body and soul; therefore, unbelievers are dichotomous [digh-KAHT-uh-muhs].  Each believer has a body, soul, and human spirit; therefore, believers are trichotomous [trigh-KAHT-uh-muhs].  

Also, believers are citizens of Heaven; therefore, believers should behave in a manner that reflects positively on the gospel—the good news that believing that the Lord Jesus Christ is the Savior Who was judged on the cross for the sins of humanity is the means by which a person is able to have eternal life.  Paul used wordplay in his reference to the heavenly citizenship of believers.  As mentioned further above, the citizens of Philippi had a special status in the Roman Empire.  In that regard, by using wordplay related to citizenship, Paul called attention to the special status as believers in the Lord Jesus Christ.  

Note:  Inside the square brackets below, the letters i.e. are used to represent the phrase that is.  The two letters are an abbreviation for the Latin words id est, which mean “that is.”  When one reads those two letters, one can either say, “eye ee” or “that is.”  If one is reading out loud, and if any hearers of that reading are unaware of what the letters i.e. represent, it is best to say “that is.”  Also, the letters i.e. need to be followed by a comma.  

Philippians 1:28

and in no way frightened by those opposing—which [i.e., the opposing] is, for them, evidence of destruction, but with reference to you, of deliverance, and that [i.e., the absence of being frightened] from God.  

Note:  Regarding the structure of the content of Philippians 1:28, Paul sometimes wrote elliptically, omitting words.  In that regard, a noun that would be the referent of the pronoun translated as “which” in this verse is absent from this verse and the preceding verse.  The Koine [KOI-nay] Greek pronoun that is translated as “which” in this verse is ἥτις [pronounced HAY-tees and transliterated as hētis].  That pronoun is an inflected form of the root word ὅστις [pronounced HAH-stees and transliterated as hostis].  The inflected form hētis is a feminine singular form of hostis.  

In the context of this verse, a noun that would be the referent of the pronoun hētis is a noun that involves that opposing.  In English, a noun that involves opposing is the noun opposition.  A Koine Greek noun that can be translated as “opposition” is ἀντίθεσις [pronounced ahn-TEE-theh-seess and transliterated as antithesis].  The English word antithesis [an-TIHTH-ih-sihss] is derived from the Greek word antithesis.  

The Koine Greek noun antithesis is a feminine noun.  As mentioned further above, the pronoun hētis is a feminine singular form of hostis.  Because the content preceding the pronoun hētis involves opposing and because both the noun antithesis and the pronoun hētis are feminine, it is logical to conclude that the pronoun hētis as used in this verse refers to opposition in the sense of the action of opposing.  

In this verse, the Koine Greek pronoun that is translated as “that” is τοῦτο [pronounced TOO-tah and transliterated as touto].  That pronoun is an inflected form of the root word οὗτος [pronounced HOO-tahs and transliterated as houtos].  The inflected form touto is a neuter singular form of houtos.  

The Koine Greek noun that is translated as “deliverance” in this verse is σωτηρίας [pronounced soh-tay-REE-ahs and transliterated as sōtērias].  That noun is an inflected form of the root word σωτηρία [pronounced soh-tay-REE-ah and transliterated as sōtēria].  The Koine Greek noun sōtēria is a feminine noun.  Because the noun sōtēria is feminine and the pronoun touto is neuter, the referent of the pronoun touto must be something other than the noun sōtēria.  Therefore, the pronoun touto as used in this verse must refer to something other than the deliverance of believers.  

The Koine Greek noun that is translated as “destruction” in this verse is ἀπωλείας [pronounced ah-poh-LAY-ahs and transliterated as apōleias].  That noun is an inflected form of the root word ἀπώλεια [pronounced ah-POH-lay-ah and transliterated as apōleia].  The Koine Greek noun apōleia is a feminine noun.  Because the noun apōleia is feminine and the pronoun touto is neuter, the referent of the pronoun touto must be something other than the noun apōleia.  Therefore, the pronoun touto as used in this verse must refer to something other than the destruction of the opponents of believers.  

The Koine Greek noun that is translated as “evidence” in this verse is ἔνδειξις [pronounced EHN-day-kseess and transliterated as endeixis].  That noun is an inflected form of the root word ἔνδειξις [pronounced EHN-day-kseess and transliterated as endeixis].  The Koine Greek noun endeixis is a feminine noun.  Because the noun endeixis is feminine and the pronoun touto is neuter, the referent of the pronoun touto must be something other than the noun endeixis.  Therefore, the pronoun touto as used in this verse must refer to something other than evidence of destruction of the opponents of believers.  

As mentioned further above, the Koine Greek noun antithesis is a feminine noun.  Because the noun antithesis is feminine and the pronoun touto is neuter, the referent of the pronoun touto must be something other than the noun antithesis.  Therefore, the pronoun touto as used in this verse must refer to something other than the opposition directed at believers.  

The Koine Greek verb that is translated as “opposing” in this verse is ἀντικειμένων [pronounced ahn-tee-kay-MEH-nohn and transliterated as antikeimenōn].  That verb is an inflected form of the root word ἀντίκειμαι [pronounced ahn-TEE-kay-migh and transliterated as antikeimai].  The inflected form antikeimenōn involves a masculine plural subject.  The subject of the verb antikeimenōn is the pronoun τῶν [pronounced TOHN and transliterated as tōn].  That pronoun is an inflected form of the root word ὁ [pronounced HAH and transliterated as ho].  The inflected form tōn is a masculine plural form of ho.  Because the pronoun tōn is masculine plural and the pronoun touto is neuter singular, the referent of the pronoun touto must be something other than the pronoun tōn.  Therefore, the pronoun touto as used in this verse must refer to something other than those opposing believers.  

The Koine Greek adjective that is translated as “no way” in this verse is μηδενὶ [pronounced may-deh-NEE and transliterated as mēdeni].  That adjective is an inflected form of the root word μηδείς [pronounced may-DAYSS and transliterated as mēdeis].  The inflected form mēdeni is a neuter singular form of mēdeis.  Likewise, the pronoun touto is neuter singular.  Therefore, it is logical to conclude that the referent of the pronoun touto is the adjective mēdeni.  In that regard, the pronoun touto as used in this verse refers to the absence of being frightened.  

With regard to the absence of being frightened, Paul was exhorting the Philippian believers to refrain from being frightened by those opposing the Philippian believers.  The two words that follow the word touto indicate that that absence of being frightened comes from God the Father.  Those two words are a preposition and a noun.  

The Koine Greek preposition that is translated as “from” in this verse is ἀπὸ [pronounced ah-PAH and transliterated as apo].  That preposition is an inflected form of the root word ἀπό [pronounced ah-PAH and transliterated as apo].  As used in this verse, the preposition apo means “from” in the sense of “from the source of.”  

The Koine Greek noun that is translated as “God” in this verse is Θεοῦ [pronounced theh-OO and transliterated as Theou].  That noun is an inflected form of the root word θεός [pronounced theh-AHS and transliterated as theos].  The noun theos is a masculine noun.  As used in this verse, the inflected form Theou refers to God the Father.  

Regarding the foregoing, the ability of a believer in the Lord Jesus Christ to refrain from being frightened comes from God the Father rather than from the believer himself or herself.  In that regard, in this verse, Paul focuses on the fact that God the Father is the ultimate Source of a believerʼs ability to refrain from being frightened.  God the Father provides that ability through the agency of God the Holy Spirit.  In other words, God the Father does the planning, and the empowerment is provided by God the Holy Spirit.  

Regarding empowerment provided by God the Holy Spirit, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity.  After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored.  The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9:  “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”  Fellowship with God the Father and God the Son is mentioned in 1 John 1.  Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30.  In that regard, when a believer sins, that believer grieves the Holy Spirit.  Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19.  In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer.  After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.  

The content of Philippians 1:27–28 can be an encouragement for any believer in the Lord Jesus Christ regarding the matter of standing firm in the Word of God.  When people are opposed to a believer who regularly obeys the Word of God, the opposition of those people reveals that they are on the path to destruction.  Regarding the word destruction in this verse, unspecified in this verse and the surrounding verses is whether that word references unbelievers missing out on eternal life, unbelievers experiencing physical death for opposing one or more believers, believers experiencing physical death for opposing one or more believers, or some combination thereof.  Regardless of what Paul is referencing with the word destruction in this verse, the content of this verse indicates that those who oppose believers who regularly obey the Word of God will suffer consequences for that opposition.  

Also, the opposition exhibited by people opposed to a believer who regularly obeys the Word of God is an indicator that that believer will indeed be delivered with regard to that opposition.  Of course, that deliverance might involve that believer going to Heaven as a result of opposition.  In that regard, a believerʼs going to Heaven involves deliverance from the troubles of this world.  Of course, unbelievers can also be opposed, and believers who disobey the Word of God can be opposed.  In that regard, rather than Paul indicating that being opposed is what determines whether a person is a believer who is obeying the Word of God, Paul is indicating that when a believer who is obeying the Word of God is opposed, that believer should focus on the fact that that believer will somehow be delivered.  

Philippians 1:29

Concerning that, to you it has been granted for Christʼs sake, not only to believe in Him but also to suffer for His sake,

Note:  When a believer suffers as a result of obeying the Word of God, that suffering gives glory to the Lord Jesus Christ—in other words, it calls attention to the Lord Jesus Christ.  

Philippians 1:30

experiencing the same struggle / battle / conflict / contention / fight / grueling conflict which you saw in me and now hear of in me.

Note:  The Koine Greek noun that is translated as “struggle,” “battle,” “conflict,” “contention,” “fight,” or “grueling conflict” in this verse is ἀγῶνα [pronounced ah-GOH-nah and transliterated as agōna].  That noun is an inflected form of the root word ἀγών [pronounced ah-GOHN and transliterated as agōn].  The English word agony is derived from the Greek word agōn.  Also, the word agōn can be used to refer to a place of assembly for watching sports contests.  In that regard, Paulʼs use of the word agōn calls attention to the fact that believers are metaphorically in an arena.  In that metaphorical arena, believers are examples for angels and mankind to see.  In that regard, the metaphorical arena involving a believer being an example for angels and mankind to see involves a difference from a literal place of assembly for watching sports contests.  The difference is that rather than a believerʼs agōn while obeying the Word of God being for self-glorification, which is what people who participate in competitions are engaged in, a believerʼs agōn while obeying the Word of God involves glorification of the Lord Jesus Christ.  

Sincerely,

John