My sincere thanks to Shirley Decker-Lucke, Editorial Director at Hendrickson Publishers, for accepting this exposition of the New Testament for publication; to Mark House, Phil Frank, and others for their work there on the publication; and to the Baker Academic team for their work on this reprint. My brother Stan Gundry, whose contributions to Christian publishing are deservedly well-known, encouraged me to write the exposition. Connie Gundry Tappy copyedited the manuscript. Her copyediting included not only the correction of errors and the refinement of style, but also a host of interpretive improvements and scriptural cross-references arising out of her comprehensive knowledge of the Bible. To her, my daughter as well as my copyeditor, I affectionately dedicate this volume.
Robert H. Gundry
Westmont College
Santa Barbara, California
Introduction
Dear reader,
Here you have part of a commentary on the whole New Testament, published by Baker Academic both in hardback and as an ebook. The electronic version has been broken into segments for your convenience and affordability, though if you like what you find here you may want to consider the whole at a proportionately lower cost. Whether in whole or in part, the e-version puts my comments at your fingertips on your easily portable Kindle, iPad, smartphone, or similar device.
Ive written this commentary especially for busy people like youlay people with jobs and families that take up a lot of time, Bible study leaders, pastors, and all who take the New Testament seriouslythat is, people who time-wise and perhaps money-wise cant afford the luxury of numerous heavyweight, technical commentaries on the individual books making up the section of the Bible we call the New Testament. So technical questions are avoided almost entirely, and the commentary concentrates on what will prove useful for understanding the scriptural text as a basis for your personal life as a Christian, for discussion with others, and for teaching and preaching.
Group discussion, teaching, and preaching all involve speaking aloud, of course, and when the New Testament was written, even private reading was done aloud. Moreover, most authors dictated their material to a writing secretary, and books were ordinarily read aloud to an audience. In this commentary, then, Ive avoided almost all abbreviations (which dont come through as such in oral speech) and have freely used contractions that characterize speaking (well, youre, theyve, and so on). To indicate emphasis in oral speech, italics also occur fairly often.
Youll mostly have to make your own practical and devotional applications of the scriptural text. But such applications shouldnt disregard or violate the meanings intended by the Scriptures divinely inspired authors and should draw on the richness of those meanings. So Ive interpreted them in detail. Bold print indicates the text being interpreted. Translations of the original Greek are my own. Because of the interpretations close attention to detail, my translations usually, though not always, gravitate to the literal and sometimes produce run-on sentences and other nonstandard, convoluted, and even highly unnatural English. Square brackets enclose intervening clarifications, however, plus words in English that dont correspond to words in the Greek text but do need supplying to make good sense. (As a language, Greek has a much greater tendency than English does to omit words meant to be supplied mentally.) Seemingly odd word-choices in a translation get justified in the following comments. It needs to be said as well that the very awkwardness of a literal translation often highlights features of the scriptural text obscured, eclipsed, or even contradicted by loose translations and paraphrases.
Literal translation also produces some politically incorrect English. Though brothers often includes sisters, for example, sisters doesnt include brothers. Similarly, masculine pronouns may include females as well as males, but not vice versa. These pronouns, brothers, and other masculine expressions that on occasion are gender-inclusive correspond to the original, however, and help give a linguistic feel for the male-dominated culture in which the New Testament originated and which its language reflects. Preachers, Bible study leaders, and others should make whatever adjustments they think necessary for contemporary audiences but should not garble the texts intended meaning.
Out of respect for your abilities so far as English is concerned, Ive not dumbed down the vocabulary used in translations and interpretations. Like the translations, interpretations are my own. Rather than reading straight through, many of you may consult the interpretation of an individual passage now and then. So Ive had to engage in a certain amount of repetition. To offset the repetition and keep the material in bounds, I rarely discuss others interpretations. But Ive not neglected to canvass them in my research.
On the theological front, the commentary is unabashedly evangelical, so that my prayers accompany this volume in support of all you who strive for faithfulness to the New Testament as the word of God.
Robert Gundry
Philippians
This letter, written while Paul was in prison, explains his circumstances, thanks Christians living in Philippi, Macedonia, for a recent financial gift, exhorts them to practice Christian virtues, and warns against heretics.
GREETINGS
Philippians 1:12
1:12 : Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, along with [= including] the supervisors and assistants: Grace and peace to you from God, our Father, and the Lord, Jesus Christ. Though Pauls subsequent use of I, my/mine, and me shows him to be the author of this letter, the inclusion of Timothy alongside him adds weight to it in that what Paul says, Timothy says too. (On Timothy, see especially Acts 16:13; 2 Timothy 1:38.) Slaves of Christ Jesus implies that the writing and sending of this letter carries out a work-order of Christ Jesus, so that the Philippians should pay heed to the letters contents. The placement of Christ, a title equivalent to the Hebrew Messiah, before Jesus suits the authority of Jesus in having Paul and Timothy as slaves and giving them this work to do for him. The saints describes the addressees as consecrated by God to himself and therefore as unlike non-Christians in this respect. In Christ Jesus describes the saints Spiritual location. That is to say, God looks on them as being in Christ Jesus, and therefore consecrated to God, because they have within them the Spirit who himself indwells Christ, so that they too indwell him (Romans 8:111). The second placement of Christ before Jesus suits again Jesus messianic authority, but this time over the saints, who are in him. To all the saints prepares for an upcoming, expansive compliment. Who are in Philippi indicates their geographical location, which is noticeably secondary to their Spiritual location in Christ Jesus (see the comments on Acts 16:1140 for Paul and companys evangelization of this Macedonian city). Among all the saints in Philippi Paul makes special mention of the supervisors [of the saints] and the assistants [of the supervisors, that is, those who help them in supervision]. (The traditional translation bishops and deacons doesnt adequately identify the activities of these people.) For the rest of the greeting, see the comments on Romans 1:7; 1 Peter 1:2; 2 John 3.