Studies of Colossians [2]

Salutation of Colossians 1:1-2

1. Author (1:1)

Like most letters of the period, the author opened with his own name in the greeting. This the customary form in the letters of the first century.  The writer is Paul, who was originally named Saul of Tarsus. He was born of Jewish parents, but was a Roman citizen. It was required that Roman citizens be registered with the tria nomina, three names that consisted of praenomen (forename), a nomen gentile (family name) and a cognomen (given or additional name).[1] Thus, Paul his Roman given name, but Scripture does not reveal his forename or family name. He was a Jew born in Gentile territory. As such, he was a product of two worlds, bilingual, able to reach both worlds. Because of his years at Ephesus, Paul was well-known in Asia Minor. Epaphras, evidently the Pastor at Colossae, was a product of Paul’s ministry at Ephesus and his associate (Col. 1:6-7, 4:13, Phm. 23).

Paul associates Timothy with himself as a brother and co-laborer. Timothy was present when Paul wrote the letter. Most agree that he was not a coauthor as some claim.[2] It was common for Paul to mention others who were ministering with him when he writes his letters. Timothy was like a son to Paul.  He is mentioned more often in his writings than any other person associated with him. However, according to 4:18, he had no part in writing the epistle. Neither Paul nor Timothy was known by sight to the believers in Colossae (2:1), but they were well-known.

2.  Authorization (1:1)

The authorization for Paul to write to the Colossians is his position found in three things: First, the guidance of the Holy Spirit; second, the inspiration of the Holy Spirit; and third, his position an apostle.  An apostle (apostolos) is one sent with authority of the sender. It is used in a sense of a commissioned one, an ambassador, or an “authorized emissary.”^[3] In the classical period it was a naval military term used of one sent to command an expedition.[4]  Paul is the authorized apostle of Jesus Christ to the Gentiles (Rom. 11:13). It speaks of authorized authority given by Christ for his distinctive leadership. “Of Jesus Christ” is a genitive of possession, and means belonging to Jesus Christ. Paul was saved by Christ, a possession of Christ, and sent forth to represent Christ among the Gentiles. This happened “by the will of God.” The Greek word dia (by) qualifies the word apostle, telling us how Paul became an apostle. The phrase is also found in 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:11 and 2 Timothy 1:1. Paul’s apostleship was by a divine appointment from God Himself. It started at his conversion on the Damascus road (cf. Acts 9:1-22; 23:3-16; 26:9-18). The appointment gave him authorization to teach and care for the churches. It did not come by men (Gal. 1:1), but by direct revelation. The commission was an independent and direct call from Jesus Christ Himself (Gal. 1:15-17). He was both authorized and chosen as the apostle to the Gentiles (Rom. 11:13). Therefore his call and commission was distinct from that of the Twelve. Christ committed to him the gospel of the uncircumcision, as he did Peter with the gospel of the circumcision (Gal. 2:8). He was revealed the mystery for the Dispensation of Grace (Eph. 3:1-13). However, his ministry was directed toward all men, Jew and Gentile. (Rom. 1:14, 16). Paul strongly establishes his credentials as an apostle at the outset of this letter. This was done for two reasons:

·         First, he never visited the saints at this location.

·         Second, it was necessary that Paul strongly emphasize his authority in and by Christ for he will expose and refute false teaching in the church.

They needed to recognize his position and authority, so he establishes it at once.

3. Addressees (1:2)

This epistle is addressed to “the saints and faithful brethren in Christ at Colossae.” The recipients are described in a twofold matter: First, they are “saints.”  The Greek word is hagios, denoting the believers’ position. When the word is used of believers they are saints, separated ones or holy ones. The word basically means holy; one who is set apart for service. “Holiness is a central determination of Christians as already they worship God, reconciled by Christ’s holy offering and constituted the temple of the Holy Spirit,” observes Procksch.^[5] Thus, some have held that the word should be taken as an adjective and rendered “holy and faithful ones” (as in the NIV). However, it is a noun and there is no need change it.[6] Paul may have borrowed the word found in pagan Greek religions, where it means “devoted to the gods.” In the pagan world gifts of worship, sacrifices, and buildings were devoted to particular Greek gods. They were set apart for the worship of these gods. It was also used of persons that served the gods. Paul adapted it to the believer. The sinner becomes a saint by faith in the sacrificial work of Christ. The verb means to be set apart or marked for God’s use. “The idea of consecration is meant by the word, although it comes to be applied to all believers whether especially ‘saintly’ or not,” says Robertson.^[7] In Scripture the word saint never applies to spiritual condition or practice, but always to our position. All believers are saints, separated ones or holy ones. It became a common and distinctive feature of Paul’s greetings.

Second, they are identified as “faithful brethren in Christ.” This phrase is unique in the greetings of Paul. There is debate as how it is to be translated: the active sense (believing) or the passive sense (faithful)? It can be taken either way. Lenski argues for the active sense and translates it as “believing brethren.”^[8] Others take it as passive, thus “faithful brethren.”^[9]  I favor the passive view.  The word “faithful” is found 4 times in this epistle (1:2, 7; 4:7, 9). In each of the other uses it indicates those who were continuing and were true to their faith (cp. 1:23). Paul is using the word in the other instances as examples of faithfulness. In the use of the passive, Paul hints at a possible defection and indirectly warns the readers.^[10] He is warning them that they are to remain in the condition they are in now—faithful (2:1-7). They are not to defect. The word indicates steadfastness and trustworthiness (Acts 16:15). It is the continued commitment that Paul wanted to encourage in this epistle. God’s faithfulness is to be reproduced in His people.

The two phrases “at Colossae” and “in Christ” speak of the believer’s locations.  Colossae is the believer’s earthly location. “In Christ” speaks of his spiritual location or position. This locates the believer “with precision in the purposes of God.”[11] It speaks of their earthly location, in which they serve, and is the location of our position as members of the Body of Christ.

4. Announced Greetings (1:2)

“Grace to you.” These words begin the standard greeting of Paul’s epistles. Paul adapted the regular Greek greeting inserting the words grace and peace. Grace is the keynote of Paul’s gospel (Acts 20:24).  It is the central thesis of Paul’s gospel and theology based on the finished work of Christ (cf. Rom. 3:23, 24).  We are saved by grace and live and walk by grace.  We need grace daily. All blessings are of grace.  They are undeserved.  

“And peace.” This brings in the Jewish background. Hence the greeting is combining the Gentile and Jewish greeting together. In the Greek Old Testament the Hebrew word shalom (peace) is translated by the Greek word used here (eirene). Eirene is the antithesis to war, indicating the cessation of war. However, peace is more, it is positive, denoting well being and blessing. Peace is the standard greeting of the Jews.  As a believer, we have judicial peace with God. This greeting goes beyond judicial peace, to the peace of God in daily living in this present stress filled world (Phil. 4:17). It is the peace of God, not simply peace with God. It is not simply spiritual prosperity or contentment, it is more than that; it is peace that satisfies the heart in spite of circumstances. It is the assurance of God’s graciousness exhibited in His presence and power in our lives.  A.T. Robertson observes that “if men had more of the Grace of Christ, they would have more real peace in heart and life.”^[12] The peace of God springs from the grace of God. Grace and peace are not simply kindness and tranquility, but point to the work of God through Christ in reconciliation (Rom 5:1, Eph. 2:14-18).[13]

“From God our Father.” This conveys the source of both grace and peace. The word from (apo) is a preposition of source or origin. Grace and peace are given by God the Father.  Grace embodies the full understanding of Christ’s work on our behalf, being bestowed to us by faith without merit (Rom. 3:23-24, Eph. 2:8-9). Peace is the result of Grace being bestowed (Rom. 5:1). Peace is also a fruit of the Spirit that dwells within us as believers (Gal. 5:22).

It should be noted that the King James Version has the words, “and the Lord Jesus Christ.” The authority of the best Greek text available cannot fully sustain this translation, for the words “the Lord” is not in the text.^[14] The Greek text reads simply “Jesus Christ” (Ihson Criston).[15] The omission is noted early in the history of the church in the church fathers Origen (184-254 AD) and Chrysostom (349-407 AD). The phrase more than likely became a part of the text by transcribers who aimed at uniformity and thus added the words.^[16]

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[1]  John McRay, PAUL; HIS LIFE AND TEACHING, [Grand Rapids, Baker, 2003], 26.

[2]  James D.G. Dunn, NIGTC: THE EPISTLES TO THE COLOSSIANS AND TO PHILEMON, [Grand Rapids, Eerdmans, 1996], 47.

^[3]  Ibid, 44.

[4] Rengstorf, “apostoloV (dwdeka, maqhthoV),” THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, [Grand Rapids, Eerdmans, 2006], 1:407. The work will be footnoted as TDNT from this point on.

^[5]  O. Procksch, “HagioV,” THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT: Abridged in one volume, 17.  Will be footnoted from this point on as TDNT: ABRIDGED.

[6]  Peter O’Brien, WBC: COLOSSIANS, PHILEMON, [Waco TX, Word, 1982], 2.

^[7]  Robertson, INTELECTUALS, 23.

^[8]  Lenski, R.C.H, THE INTERPRETATION OF COLOSSIANS, THESSALONIANS, TIMOTHY, TITUS, PHILEMON, Minnapolis, Augsburg, 1945], 16. As does O’Brien, COLOSSIANS, 4.

^[9]  Gromacki, STAND PERFECT, 26; Lightfoot, J.B., ST. PAUL’S EPISTLES TO THE COLOSSIANS AND TO PHILEMON. [New York, MacMillan, 1890], 130; Robertson, INTELECTUALS, 23.

^[10]  Lightfoot, COLOSSIANS, 130.

[11]  W.T. Wright, TNTC: COLOSSIANS AND PHILEMON, [Downers Grove IL, Inter-Varsity Press, 1986], 51

^[12]  Robertson, INTELECTUALS, 24.

[13]  David W. Pao, ZECNT: COLOSSIANS, [Grand Rapids, Zondervan, 2012], 50.

^[14]  John Eadie, COMMENTARY ON THE EPISTLE OF PAUL TO THE COLOSSIANS, [Grand Rapids,  Zondervan, 1957], 3

[15]  GREEK MAJORITY TEXT

^[16]  Lightfoot, COLOSSIANS, 130. Also Bruce Terry, A STUDENT’S GUIDE TO NEW TESTAMENT TEXTUAL VARIANTS, (Electronic Media, www.ovc.edu,) 1998.

PHILIPPIANS 4:2-9 (Part 2)

Live Prayerfully—4:6-7

Paul starts this admonition out in the negative: “Be anxious for nothing” (4:6a). While this admonition is given independent of the state of the nearness of the Lord, it is nevertheless related. It is because of the nearness of the Lord that anxiety is not necessary. Again this admonition is emphatic, thus a command. In the Greek text nothing is the first word, putting it in the emphatic position. This emphasizes that the statement is negative, and is to be stopped. The negative used with the present imperative indicates that the Philippians had been anxious, but is now urged to stop being so.[1] The word for anxious are the Greek word merimnao and means to worry or be anxious. Lightfoot says it means “anxious harassing care.”[2] It speaks of unreasonable anxiety, especially about things out of our control. Muller points out: “To care is a virtue, but to foster cares is sin, for each anxiety is not trust in God, but a trusting in oneself, which comes to inward suffering, fears, and worry.”[3] Some one once said that “Worry is the misuse of imagination.”[4] Paul is echoing what Jesus taught in his Sermon on the Mount (cf. Matthew 6:25-29). He is also echoing the Old Testament (cf. Psalm 55:22). This admonition applies to believers in all dispensations. It is a divine principle of relationship. God’s people are not to worry. It is true in the past, true in the present, and true in the future. Now it is one thing to forbid worry and another thing not to worry. However, Paul gives the solution.

“But” (alla) is a conjunction which here sets up a contrast or antithesis. Instead of being unduly anxious, they are “in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil. 4:6b). Instead of worry, Paul tells us to hand over our concerns to God. If we worry we are keeping the problem in our own hands, not God’s, thereby assuming it ourselves. Paul puts the remedy for worry in a positive injunction to pray. Paul does not say as modern psychologists will: “Do not waste your time and energy on something that is out of your control.” This is acceptance. We all agree with the psychologist truth; but it fails to give a solution. Acceptance is not a solution to worry. “The cure for worry is not inaction.”[5] Paul instead calls for an action that offers the solution. It is prayer and the power of God to comfort and give assurance. It is both a positive and active solution. It sets forth “the divine remedy for a troubled soul.”[6]

The characteristics of the action:

• Its situation—“in everything.” This is in contrast to “in nothing” above. “In everything” we are to pray. It speaks of praying in every situation, every circumstance, and in all things. This is reinforced by Paul in 1 Thessalonians 5:17-18.
• Its nature—“prayer and supplication…let your request be made known to God.” The nature is threefold: (1) Prayer (proseuche), is the general term for prayer indicating worship and adoration. (2) Supplication (deesis) is also an element of prayer or entreaty.  Supplication is a progressive step of prayer; it turns from the general to the particular. It is a humble and earnest asking of God for a need arising out of want or circumstance. This can be general such as grace, wisdom, encouragement, help or faith. (3) Request is even more particular, for a specific item that is needed. The antidote to worry is to communicate the need to God and empower Him to work it out. This is true in all areas of life—spiritual, financial, and everyday living. We are to “let our request be made known….” The Greek verb is gnorizoestho, meaning to reveal, declare, or present. It is an imperative (voice of a command), but the expression is unusual because the Greek word suggests that God is unaware of their request.[7] However, that is not the case as indicated by Matthew 6:32. Rather, it is used not because God is unaware, but because of two things: (1) God is aware of them, but they have not yet been handed over to Him. In the request, the believer is casting this care upon God (cf. 1 Peter 5:7). He is giving the responsible to God. (2) He is acknowledging his dependence upon God. God is not waiting for knowledge of the situation; He is waiting for the acknowledgement by the believer of his dependence upon Him in the situation. The word is used because He is unaware of their acknowledgement until such acknowledgment is made.
• Its accompaniment—“with thanksgiving.” Prayer is to be exercised thankfully. Paul regularly uses to denote gratitude that finds outward expression in thanksgiving. It is to be our attitude of heart, as well as our expression in prayer. It is an expression that recognizes God’s ability and His grace for what He has done and is going to do. It is an expression of gratitude for His faithfulness. Thanksgiving looks back to His provisions in the past and expresses gratitude. It expresses two things: (1) Glory to God (2 Cor. 4:15). (2) Confidence in God’s continued working on our behalf, based on the past. May I dare to say that Paul reminds us of this because when we get in certain situations we forget for worry can blind us; thus we must make a deliberate effort to do so. Why? Because it is a part of prayer. It is a part of adoration to God. We must enter His gates with thanksgiving. It is a part of our approach to God. Prayer is primarily an act of worship. Worship is a product of a thankful heart. We must be reminded that the antidote to worry is primarily worshipful prayer and then making our requests known.
• Its promise—“And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus” (Phil. 4:7).  Making our request known by worshipful prayer results in the peace of God. Hendricksen says, “Peace is the smile of God reflected in the soul of the believer.”[8] The peace of God is different than peace with God. Peace with God is a result of our justification (Romans 5:1). However, the peace of God comes from our relationship with God. It comes through our communication with Him by prayer. It is a term found only here in the New Testament.[9] The conjunction and (kai) introduces the result or the consequence of making our request to God. The term peace is used in the sense of tranquility. This peace is not passive, but active in two ways: (1) It “surpasses all comprehension.” Surpasses is the Greek word hyperecho, a compound word—hyper (above or over) and echo (to have). It means to have over, stand out above, to surpass, or to go over the top. It speaks of going beyond a boundary or overflowing a container. In this case it goes beyond understanding. Some translate it as “transcends.”[10] This is not simply a comparison between peace and the intellect; rather it carries the idea on the uniqueness of peace that goes beyond our understanding. We cannot fully understand or comprehend the peace of God, but we can experience it. (2) It “will guard your hearts and your minds in Christ Jesus.” The background of this phrase is military. The word guard is phroureo meaning to guard, or keep watch over. It was used for a military detachment to stand on guard duty (cf. 2 Cor. 11:32).[11] It speaks of a promise of protection. The Bible uses the word to speak of the divine protection of God over His people (cf. 1 Peter 1:5). The object of this protection is the heart and mind of the believer. Lloyd-Jones says,

It conjures up a picture. What will happen is that this peace of God will walk round the ramparts and towers of our life. We are inside, and the activities of the heart and mind are producing those stresses and anxieties and strains from the outside. But the peace of God will keep them all out and we ourselves inside will be at perfect peace. It is God’s who does it.[12]

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[1]  O’Brien, NIGTC: PHILIPPIANS, 491.

[2]  Lightfoot, PHILIPPIANS, 163.

[3]  Muller, NICNT: PHILIPPIANS, 141.

[4]  In the margin of my Bible, author unknown.

[5]  Hendriksen, NTC: PHILIPPIANS, 195.

[6]  Gromacki, STAND UNITED, 179.

[7]  O’Brien, NIGNT: PHILIPPIANS, 493.

[8]  Hendricksen, NTC: PHILIPPIANS, 198.

[9]  However there is a parallel expression, “the peace of Christ” in Col. 3:15.

[10]  NEW INTERNATIONAL VERSION.

[11]  O’Brien, NIGTC: PHILIPPIANS, 498.

[12]  Lloyd-Jones, THE LIFE OF PEACE, 175. 

THE SALUTATION, Phil 1:1-2

SALUTATION 1:1-2

As we open the epistle of Philippians, we read the salutation of the epistle. It was Paul’s habit to open most of his epistles with a salutation. The salutation is written in the normal form of a letter in the Hellenistic style.  This included: author, receiver, and greeting/blessing. Instead of signing a letter at the end like we do today, in Paul’s day the author put these items at the beginning of a letter. We have actual letters from the time showing this form. Deissmann gives us an example: Asclepiades, the son of ‘Charmogon, to Portis, the son of Peramis, greeting….”[1]

1. Author (1:1)

“Paul” is the author of the epistle. He is the greeter in the salutation. This is the Apostle of the Gentiles writing to a gentile church. Interestingly, Paul does not in this instance include the fact that he is an apostle, as he does in other letters (cf. Rom. 1:1; 1 Cor. 1:1, 2 Cor. 1:1, Gal. 1:1, Eph. 1:1, Col.1:1).  Why? This is not really known, but most commentators say there was “no need to refer to his apostolic authority”[2] in this letter, evidence of a warm friendly relationship between them.

He also opens the letter by naming Timothy along with himself. He links Timothy with himself which could indicate co-authorship. However, most hold that this is not the case. The letter clearly indicates a single author by the use of the singular pronouns (I, me, and my, are found 51 times) used throughout the epistles, not the plural “we.”  The is a clear indication that only Paul was the author, but Timothy does act as co-greeter. Silva warns us however not to make light of this connection, it is more than just a gesture. He points out the link to give Timothy’s endorsement and influence to Paul’s words.[3] Timothy was well-known to the readers; theirs was a special relationship,[4] so the link would mean something and reinforce the words of Paul to the readers. Some hold that he was Paul’s stenographer.[5]

This special connection and link between Paul and Timothy is seen in the phrase, “servants of Christ Jesus.” Notice the plural—servants or bond-servants. This is a rare occasion, it is normally singular. The term is inclusive and refers to both Paul and Timothy. Both are servants of Christ. Hawthrone suggests that this indicates humble equality among them.[6] This is a good suggestion, since the book itself deals with humility and service is a major emphasis. Gromacki suggests that it was because of their unique relationship since Paul looked upon Timothy as a son. The word used is for served is edouleusen (related to doulos), meaning to serve as a slave. In the ancient world, sons born to slaves were automatically slaves also.[7] So Paul may be using the plural to indicate the closeness of their own personal relationship. Timothy, like his spiritual father, is a servant of Jesus Christ.

The word servant is the Greek word douloi. Paul lifts this word out of contemporary setting as being a repugnant concept, and lifts it to a place of honor. “In Christian parlance it not an insult, but the highest commendation possible” denotes Silva.[8] In the Septuagint it is used as a special term for the God’s ministers and people (Ex. 14:3; Num 12:7; Jer. 25:4; Ezek. 38:17; Zech. 1:6). It denotes being co-labors with God and being His instrument. They are chosen instruments entrusted with a task. While there is still the idea of ownership inherent in the term, it is not the emphasis. Humble service is the emphasis.  

2. Readers (1:1)

The second feature of a letter is that the readers or the receivers are named—the addressees. Philippians is the only letter that Paul addresses to both the congregation and the leadership. They are the identified under two names. First of all he uses the word saints. This word is used in almost every letter to indicate the congregation (cf. saints at Corinth). It is descriptive of all believers; they are saints (hagiazo).  The word means “set apart” or “set apart ones.” Loh and Nida discourage the translation of saints, saying it is misleading and should be rendered “people who worship God” or “people who are related to God.”[9] This completely disassociates the word from its root meaning and therefore I reject it. All believers have been “set apart” by and for God at the time of their conversions and continues throughout their lives. Thus, they are saints (set apart ones).  All believers are saints by calling (Rom.1:7). We are set apart “in Christ Jesus.” This denotes the sphere in which believers are set apart. “In Christ” denotes our position. We are set apart through God’s grace, not through any merit of ours, but because of His merit and work on the Cross. We are baptized into Christ (1 Cor. 12:13). Spiritually these believers are in Christ, but they also are physically in the city of Philippi.

In addition, Paul singles out “the overseers and deacons.”  Grammatically the phrase can refer either to two different groups, or a single group which are referred to as bishops as well as deacons.[10]  The word “overseer” (bishop-KJV) is the Greek word episkopos which is a compound word epi (over) and skopos (sight), thus literally meaning oversight or overseer. Jesus Christ, of course, is the head overseer of our souls (1 Peter 2:25). Here it refers to one who is a leader in the church. The other term “deacon” is the Greek word diakonois, and primarily means a servant, or one who serves. Serving lies at the heart of this word. They are those who assist in ministry (cf. Acts 6:2-3). It is best to see overseer and deacon as referring to two different leaders. In 1 Timothy, Paul gives the qualifications of bishop and deacons as two separate offices (1 Tim. 3:1-13).  

Bishops are those who are the pastoring and teaching elders within the church. The term is used synonymously and interchangeably with pastor (poimen) and elder (presbuteros) in the New Testament. Paul summoned the Ephesian elders (presbuterous) telling them “Take heed therefore unto yourselves, and to the flock, over the which the Holy Spirit hath made you overseers (episkopous) to feed (poimainein) the church of God” (Acts 20:17, 28 cp. 1 Peter 5:1-2). Thus the term overseer is a term that indicates the general responsibility of an elder or pastor. He oversees the church by being a shepherd and feeding (teaching) the congregation. Elder denotes his official position, oversight is his responsibility, and teaching is his method of feeding the flock. Today we use the shepherding term of Pastor for this person.

It should be pointed out that the reason for singling out the leadership is not that clear in this epistle. The best suggestion is Paul is preparing them for the rebukes and criticism given in the letter.[11] However, this is not done in other epistles that give rebukes and criticism to other churches. So it remains unclear and speculative.  What is clear is that Paul does distinguish them from the congregation, but does not address them over the congregation, but in conjunction with them.[12] The letter is addressed to both equally and intended for the congregation as a whole.  

3. The Greeting (1:2)

The third item in letters of the time, is the greeting or blessing. This is Paul’s standard formula of greeting his readers. This formula is almost a prayer as well and a greeting or blessing. The greeting can be divided into two parts:

Content of the Greeting (“Grace and Peace). The blessing is two-fold: First is grace, which is the unmerited favor of God. Grace always is mentioned first; this formula is never reversed. This is logical because in saving grace, it is always before peace. There are many types of grace. There is saving grace (Eph. 2:8-9), which they have already experienced. Then the sanctifying grace (Titus 2:12); sustaining grace (Rom. 5:2); both which is continual in the life of a believer. They are to grow in the sanctifying and sustaining grace, which is linked with the activity of God. This stresses the daily grace of God in the life of a believer.

Second, is peace. In salvation the believer has peace with God (Rom. 5:1). Peace is the result of grace. However, there is a continual need for the peace of God in the life of a believer. It is the peace of God which guards us as believers (Phil 4:17). We have peace with God through grace; peace with God is the result of God’s sanctifying and sustaining grace.

The source of Grace and Peace (“from God our Father and the Lord Jesus Christ”). The source of this greeting or blessing is from a twofold source: God our Father and the Lord Jesus Christ. Notice there is only one preposition; “from,” which links the two together as a common source. This denotes coordination of God and Christ as the co-source of grace and peace. Christ is as much of the source as God the Father. They work in conjunction and in harmony with one another as the source of grace and peace. They are equals.

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[1]  Deissmann quoted by Gerald F. Hawthorne, WBC:PHILIPPIANS, 2.

[2]  Peter T. O’Brian, NIGTC: COMMENTARY ON PHILIPPIANS, 45.

[3]  Moises Silva, WEC: PHILIPPIANS, 39.

[4]  J.B. Lightfoot, ST. PAUL’S EPISTLE TO THE PHILIPPIANS, 81 calls it as constant and intimate.

[5]  Gene Getz, A PROFILE OF CHRISTIAN MATURITY, 18.

[6]  Hawthorne, 4.

[7]  Robert G. Gromacki, STAND UNITED IN JOY, 23.

[8]  Silva, 40.

[9]  I-Jin Loh and Eugene A Nida, A TRANSLATORS HANDBOOK ON PAUL’S LETTER TO THE PHILIPPIANS, 6.

[10]  Hawthorne, 7

[11]  Silva, 42.

[12]  Hawthorne, 7-8