EUROPEAN BIBLE TRAINING CENTER

THEOLOGICAL COMPREHENSION PAPER

ON THE ECCLESIOLOGY, CHRISTOLOGY AND SOTERIOLOGY
OF LETTER TO PHILIPPIANS





PROJECT SUBMITTED TO THE FACULTY
IN PARTIAL FULFILLMENT FOR THE DEGREE OF
MASTER OF ARTS IN NEW TESTAMENT STUDIES




BY
TOMASZ KRAZEK




BERLIN, GERMANY
MAY 2013






CONTENTS

CHAPTER ONE: ECCLESIOLOGY OF PHILIPPIANS
Philippians 1:1-2 ........................................................................................................................... 1
Philippians 1:6, 2:12-13 ................................................................................................................. 2
Philippians 1:27-2:4....................................................................................................................... 2
Philippians 3:20-21........................................................................................................................ 3
Philippians 4:1-3 ........................................................................................................................... 3

CHAPTER TWO: CHRISTOLOGY OF PHILIPPIANS
Preexistence of Christ ................................................................................................................... 6
Deity of Christ ............................................................................................................................... 6
Humanity of Christ ........................................................................................................................ 7
Jesus exaltation and lordship ........................................................................................................ 7

CHAPTER THREE: SOTERIOLOGY OF PHILIPPIANS
The past ........................................................................................................................................ 9
The present ................................................................................................................................. 10
The future ................................................................................................................................... 11

BIBLIOGRAPHY ............................................................................................................... 12


1

CHAPTER ONE
ECCLESIOLOGY OF PAULS LETTER TO PHILIPPIANS

As Walter Hansen rightly puts it, a major purpose of this letter is to transform the experience
of partnership in the light of life in Christ
1
. A careful study of the epistles and its
background reveals that it was written for ecclesiological purposes. Paul uses various forms
of koinonia 6 times in Philippains (1:5, 1:7, 2:1, 3:10, 4:14 and 4:15). The letter is definitely
about Christ and people in Christ J esus as people who are in joyful fellowship of the gospel
together because they are in Christ. Various elements of ecclesiology of Philippians, for the
purpose of this paper, will be observed by looking at chosen passages of the epistle.

Philippians 1:1-2
The greeting itself helps us to understand quite a bit about Pauls ecclesiology. First we find
that Paul addresses his letter to all the saints in Philippi
2
, making it clear that whatever
he is going to write to them, he is not going to write with a focus on individual believers but
with a focus on their living in togetherness, as a church, namely church in Philippi. All
points to all the Christians in the city, implying that as Paul looked at the city of Philippi he
saw one church, with all the saints in it.
The term in Christ J esus reminded the church of its special status in Gods
redemptive plan
3
but also emphasized that the structure of the church is incorporated in
Christ. In Christ is the sphere in which the church lives and functions.

1
Hansen, G. Walter. The Letter to the Philippians. The Pillar New Testament Commentary. (Grand
Rapids, Mich.: Nottingham, England: William B. Eerdmans Pub. Co., 2009). 32.
2
All biblical quotes are taken from NASB unless stated otherwise
3
Richard R. Melick, vol. 32, Philippians, Colossians, Philemon, The New American Commentary
(Nashville: Broadman & Holman Publishers, 1991), 49.
2

Paul mentions the church officers (overseers and deacons) which he never does in
any of his other letters. One reason for it might be that they represent the church as its leaders
and they will be most responsible to ensure that Pauls counsel in the letter is followed in the
life of the church.
4
Paul is also most likely affirming that they are a mature church with
plurality of leaders and therefore they should function as one. It also becomes clear that
church is an organized institution.

Philippians 1:6, 2:12-13
The incredible truth of Gods faithful sanctifying work in the life of a believer expressed in
1:6 and 2:12-13 is inseparably connected to his life in community. Pauls answer to the
question, how is what God does for us worked out in us? centers on a transformed
community. At the heart of Pauls gospel is a restored relationship of believer with God but
also ones relationships with other people. Salvation therefore, manifests itself in and through
a community that takes on the character of Christ in its interactions among its members and
its relationship to the world (Phil. 2:14-15).
5
As believers work out their salvation and as God
perfects it until the day of Christ, they do so as community. The sanctification process of a
believer takes place in the community of the church and is performed in togetherness.

Philippians 1:27-2:4
As believers participate in the mission of furtherance of the gospel, they do so as a church
(1:5-7, 4:15) and for the purpose to build a church. When they participate in the daily life as a
church of Christ they do so with an awareness of their mission (2:15, Eph. 3:10). Therefore,

4
Peter Thomas OBrien, The Epistle to the Philippians: A Commentary on the Greek Text, New
International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1991), 49-50.
5
Brower, Kent E., and Andy J ohnson. Holiness and Ecclesiology in the New Testament. (Wm. B.
Eerdmans Publishing, 2007), 258.
3

in Pauls ecclesiology there is no such thing as mission-less churches and churchless
missions.
The practical challenges to Philippians, their mission and their godly conduct were to
be performed as community. They were to live as citizens, namely their public and communal
life were to be lived in the manner worthy of the gospel of Christ (1:27). OBrien points out
that aoitcuoui, which was similar to acpiautce or ue, probably does retain a shade of its
original significance and thus draws attention to the idea of mutual and corporate
responsibility
6
. It is by standing firm in one spirit, striving together for the faith of the
gospel, committing themselves to loving each other and caring for each other (2:2-4), giving
of the money as expression of koinonia,(4:15), that the gospel becomes visible.
Therefore Paul sees no believer outside the church and he sees that Christs life is
being best manifested in the life of church community.

Philippians 3:20-21
This brief eschatological passage carries ecclesiological truth as well since it is written in an
ecclesiological context. Paul describes, warns and at the same time distinguishes between
those who in reality are of this world, whose minds are set on earthly things (3:19) and
those who are true believers, whose citizenship is in heaven (20) and therefore are not of
this world. The church is an organism, an institution, a community that belongs to heavenly
commonwealth.
Philippians 4:1-3
In Phil. 4:2-3 Paul talks about dealing with the conflict in the Philippian church. Few
principles stand out as we look at this passage.

6
OBrien, 147.
4

First, by Paul making the conflict between Euodia and Syntyche public, he applies the
teaching of J esus from Matt. 18:15-20 about church discipline.
Second, Paul urges the women to agree with each other on the basis of their common
bond in the Lord.
7

Third, by choosing to use cpete in verse 3, a Greek word meaning to ask,
request, which denotes a genuine request which is humble or courteous
8
Paul places
himself below or at least equal
9
to the true companion together with Clement and the rest
of fellow workers, which means that if these men that Paul has in mind were elders in the
church which is a reasonable interpretation would have the highest authority and
responsibility in the local church.
In summary, ecclesiology of Philippians paints for us a very high view of the church.



7
Ibid, 477.
8
Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley and
Gerhard Friedrich, electronic ed. (Grand Rapids, MI: Eerdmans, 1964), 686.
9
OBrien, 480.
5

CHAPTER TWO
CHRISTOLOGY OF PAULS LETTER TO PHILIPPIANS

Pauls letter to Philippians and the occasion on which it was written differs from many of his
epistles, namely that it is not so much a theological treatise, as is Galatians or Romans, which
were driven by a need to respond to heretical teachings but it is a very personal one, written
by a friend to friends, thanking them for their generous gift
10
and challenging them to
transform their experience of partnership in the light of life in Christ
11
. However one should
not regard it as a not very theological epistle. In 104 verses of the letter, Paul mentions Christ
in one form or the other 51 times. Clearly, he has much to say about Christ. What then can we
learn about Christology from Philippians? What was Pauls view of Christ as a man and
Christ as God? How does Paul view Christ in His relation to God the Father?
Philippians 2:6-11, so called Carmen Christi a Hymn of Christ, although written
primarily for ecclesiological purpose is with no doubt one of the most, if not the most
important text for discerning Pauls Christology, alongside of Colossians 1:15-20. It unfolds
for us themes such as preexistence of Christ, His deity, humanity and finally His exaltation
and Lordship.


10
Robert P. Lightner, "Philippians" In , in , vol. 2, The Bible Knowledge Commentary: An Exposition
of the Scriptures, ed. J . F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 646-47.
11
Hansen, 32.

6

Preexistence of Christ
Preexistence of Christ means that He existed before He was born as a man. Preexistence is
not a synonym of eternity, but practically these terms concern similar concepts. Denying the
preexistence of Christ almost always leads to denying His eternity
12
.
Verse 6, cv opp 0coi aupev ou upauov qqouto to civui ou 0c(
13
calls
the reader to consider the preexistent state of Christ, when He was in the form of God.
equality with God is an expression of the manner of His existence. The word equal is an
adverb showing how He existed. The meaning and force of the participle being, according
to BDAG carries a meaning of real existence, presence and strengthens the fact that J esus
really existed in that form. Therefore we learn that Christ existed eternally. Paul identifies
the historical Jesus with the one who existed prior to the incarnation
14
.

Deity of Christ
The eternal, preexistent, infinite Christ existed in the form of God. The Greek word used
here is morphe, meaning outward form of inner character and nature, and therefore
includes the whole being of God. It means Christ was fully God just as He also became fully
servant (2:7 uses morphe as well). If He was less than God than we would have to conclude
that He was also less than a servant. That way the point of this passage would be lost, since
Paul is trying to present Christ as truly a servant, and not like a servant.
15
Further Paul adds
that Christ did not regard equality with God a thing to be grasped noting that the equality
has always existed. Therefore the essence of verse 6 is to reveal the preexistence of Christ
and His deity.

12
Ryrie, Charles C. Basic Theology: A Popular Systemic Guide to Understanding Biblical Truth.
(Polish edition published by BEE International, Dallas, Texas, 1994), 268.
13
All Greek quotes are taken from UBS, unless stated otherwise.
14
OBrien, 206.
15
Ryrie. 294.
7

Humanity of Christ
Further, in verse 7 we learn that Jesus voluntarily took a path of humility that led to His
incarnation and death
16
. This verse presents to us, what is called kenosis, from the Greek
word meaning to empty, to make of no effect. Christ emptied Himself and the manner in
which He did it was by taking the form of a bond-servant and being made in the likeness
of man. It is not as though Christ simply took on the external appearance of a slave or
disguised himself as such. Instead, he became a slave, adopting the nature and characteristics
of one
17
. Jesus not only took the form of a slave but also he came into existence
(cvocvo) in the likeness of man.
18
J esus entrance into that existence was brought about
by human birth.
Jesus became fully man. He took on humanity on Himself in order to be able to die
(2:8). The flow of Pauls thinking in this passage leads from the preexistent Christ towards
His heinous death on the cross. In order to become a man, Jesus had to give up His
preexistent position of honors and privilege, which does not mean He became any less than
who He was deity. He was still truly God and yet becoming truly a man.
Matthew Henry has a brief but excellent statement of the fact: He emptied Himself,
divested Himself of the honors and glories of the upper world, and of His former appearance,
to clothe Himself with the rags of human nature.
19


Jesus exaltation and lordship
Verses 9-11 describe Christs exaltation. Christ is now seen in his exalted position. God
exalted and honored the one men despised and rejected. The exaltation of Christ includes his

16
OBrien. 216
17
Ibid, 218.
18
Ibid, 224.
19
Matthew Henry, Matthew Henrys Commentary, Vol.6 (Macdonald Publishing, St. Louis, 1811),
732.
8

resurrection, ascension, coronation and glorification at the Fathers right hand. The phrase
highly exalted in the Greek is the word hyperypsosen which literally means "super-eminently
exalted. The name which is above every name is the same name that every knee will bow
to and every tongue will confess, namely The Lord (2:11).
Christology of Philippians is extraordinarily deep, rich and practical. From this one
passage Paul established the preexistence of Christ, his eternal divine nature which was not
compromised by Him taking on human likeness, and we have a picture of what Christ
sacrificed in becoming human. As Kent eulogizes, "Paul has provided in this concise
statement a sublime summary of Christology, from preexistence to exaltation."
20



20
Kent qtd. in Gbelein, Frank E., ed. The Expositor's Bible Commentary, Vol. 11. (Zondervan,
Grand Rapids, MI. 1981), 123.
9

CHAPTER THREE
SOTERIOLOGY OF PAULS LETTER TO PHILIPPIANS

Pauls references to soteriological truths in the letter to Philippians are relatively frequent
considering the fact that the letter was not written for such purpose. However, Pauls
language is very condensed. He does not expound the teachings about salvation in much
detail as he does for example in Romans or Galatians.
21
Nevertheless, there is still much for
the student to learn from Pauls teaching.
This chapter will focus on the soteriology of Philippians painted over the past, present
and future state of a believer.

The past: We were saved from the penalty for sin,
being justified through faith in Christ
First, though not so direct indication of salvation carrying a meaning and reality of a changed
status of a believer is present in the very prologue and epilogue of the letter. Both, in 1:1 and
4:21 Paul addresses believers as saints in Christ J esus inferring that all that they were and
all that they became was in their union with Christ. Paul develops this idea in chapter 3:8-9,
where he speaks about his status as being right with God, which comes to him as a gift. Paul
states that he will be found in Christ indicating the manner in which he will be found
perfectly in Christ, that is, as one who does not have a righteousness of his own
22
but that of
Christ. The basis of this gift is Christs faithfulness, that is, his unflinching obedience to the
Fathers will and to his loving purposes of salvation through suffering and death, and it is

21
OBrien, 394.
22
Ibid, 397.
10

appropriated on the basis of faith
23
. Phil. 3:8-9 is a very strong passage on justification by
faith. Paul describes righteousness that comes on the basis of faith not by obedience to the
law. The only righteousness that saves is the one that comes through faith in Christ. When a
believing sinner responds in faith to the Spirits work in his heart, he is clothed in the
righteousness of Christ (Rom. 3:2426). In this position he is accepted in the Beloved
(Eph. 1:6, KJ V). Thus robed, the believing sinner stands complete in Christ.
24


The present: We are being saved from the power of sin
through the sanctifying power of Christ
Salvation is not only and neither mainly a past event in a life of a believer but also a present
experience. In 1:6 we read He who began a good work in you will perfect it until the day of
Christ J esus. Paul expresses his understanding of the saving work of God as not only
something that He begins but also something that He continues to the end. Paul uses the
perfect participle of the verb peithein in order to express his unshakable present conviction.
Paul expresses his confidence that salvation as present event will continue to be a reality for
the Philippians and continue to increase in its reality. In 2:12-13, while encouraging
Philippians to work out their salvation with fear and trembling, adds that it is God who
is at work in them.
In chapter 3 in verses 12-16 which follow Pauls description of justification by faith,
he moves on to express his desire to run the race to the end, grow continually in pursuing that
ultimate objective of being perfectly found in Christ.
25
And again in the context we see Gods
power as the basis for Pauls sanctification, namely the power of Christs resurrection (3:10).

23
Ibid, 392.
24
Lightner, 660.
25
OBrien, 424.
11

The future: We will be saved from the presence of sin
into the glorious presence of our God in heaven
Soteriology presented by Paul in the letter to Philippians also has future implications. In
chapter 1 verse 6 the final point for this increasing experience of present salvation is the day
of Christ J esus by which Paul means the appointed time of Christs return and in 3:18-21 it
becomes very clear that the process of salvation which began with justification by faith in
Christ, is expressed in the process of sanctification through the power of Christs resurrection
and it ends with the unending victory of glorification. Glorification that will finally bring us
home, to where our citizenship belongs (3:20) and will transform the body of our humble
state into conformity with the body of His glory, by the exertion of the power that He has
(3:21). At Phil. 3:20 this saving function has to do with the end time, that is, the final
salvation. A real parallel is found at 1 Thes. 1:10, where the Saviour (o puocvo) who is
awaited from heaven will effect deliverance from the coming wrath
26
. ouopo (having
the same form, similar in form) suggests that the conformity is not simply a superficial and
outward change of form, but a complete change of inward nature and quality
27
.
In conclusion I can only say it is indeed a beautiful salvation. Our sins were imputed
unto Him and His righteousness is imputed unto us, making us holy in the sight of God.
Christ is our salvation, our perfection; He is our holiness and righteousness before a Holy
God.


26
Ibid, 462
27
Ibid, 465.
12

BIBLIOGRAPHY

Hansen, G. Walter. The Letter to the Philippians. The Pillar New Testament Commentary. Grand
Rapids, Mich.: Nottingham, England: William B. Eerdmans Pub. Co., 2009.

Richard R. Melick, vol. 32, Philippians, Colossians, Philemon, The New American Commentary.
Nashville: Broadman & Holman Publishers, 1991.

Peter Thomas OBrien, The Epistle to the Philippians: A Commentary on the Greek Text, New
International Greek Testament Commentary. Grand Rapids, MI: Eerdmans, 1991.

Brower, Kent E., and Andy J ohnson. Holiness and Ecclesiology in the New Testament. Wm. B.
Eerdmans Publishing, 2007.

Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley and Gerhard
Friedrich, electronic ed. Grand Rapids, MI: Eerdmans, 1964

Robert P. Lightner, "Philippians" In , in , vol. 2, The Bible Knowledge Commentary: An Exposition of
the Scriptures, ed. J . F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

Ryrie, Charles C. Basic Theology: A Popular Systemic Guide to Understanding Biblical Truth. Polish
edition published by BEE International, Dallas, Texas, 1994.

Matthew Henry, Matthew Henrys Commentary, Vol.6. Macdonald Publishing, St. Louis, 1811.

Kent qtd. in Gbelein, Frank E., ed. The Expositor's Bible Commentary, Vol. 11. Zondervan, Grand
Rapids, MI. 1981.