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The Epistle to the Philippians: A Commentary on the Greek Text (New International Greek Testament Commentary)

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There is no other scholarly commentary on Philippians which even comes close to this one! Granted, this work is for the more advanced student, and if one is unfamiliar with Greek, one might want to consider looking elsewhere. (Remember, this is part of the New International Greek Testament Commentary series). But for the well-educated layperson, pastor or scholar, a more complete and accurate resource simply does not exist. O'Brien deals judiciously with the Greek text, always weighing the pros and cons of alternate readings. His bibliographies in each major section are invaluable (if one has access to a decent theological libray) and unsurpassed. Particularly pleasing is the author's magisterial treatment of the text of 2:5-11. In much less space, O'Brien has actually surpassed Ralph Martin's work ("Carmen Christi") on this passage! The author not only deals expertly with the grammar and meaning of the text, but also with its structure. Although O'Brien is rather conservative in identifying chiastic structure, his rationale for doing so is always based upon sound grammatical reasoning. I found this refreshing.

The truly surprising thing about this commentary, from the perspective of a pastor, is that the author's handling of the text lends itself easily to the homiletical task. If a diligent pastor or teacher will work through this commentary while teaching/preaching on Philippians, his/her messages will be more insightful, richer and more sharply applied. In short, O'Brien's commentary is light-years ahead of its competition, even the excellent volume by Gerald Hawthorne in the Word series. For the seminarian looking for a fine example on how to use the Greek in doing exegesis for teaching and preaching, O'Brien provides a tremendously practical and inspiring model. Any serious Bible student looking for a scholarly work on Philippian will find this book a bargain and a treasure.

Australian theologian Peter O'Brien is a highly respected Pauline scholar who (in addition to this book) has also written commentaries on Colossians/Philemon and Ephesians, in addition to books on the Biblical theology of mission.

This commentary on Philippians is part of the New International Greek Testament Commentary series, a series that places a heavy focus on the original Greek text of the Biblical book in question and use insights gained from this linguistic/grammatical study as a launching point to comment on theological and historical content.

The structure of this book does not differ much from other Biblical commentaries. Several pages of introductory material (e.g. questions of authorship, recipients, major themes, outline) are followed by the commentary proper: a translation of the pericope, notes on textual criticism, and extensive remarks on the pericope. What sets this commentary apart from others is 1) the above-mentioned emphasis on the Greek and 2) a high degree of interaction with other New Testament scholars. This reader especially enjoyed the emphasis on the Greek--not because I have an intrinsic love of the languages (I don't!) but because O'Brien thoroughly lays out and defends his translation, then uses this translation-defense in order to draw out theological/practical/Pauline remarks. As he does this, he often lays out the arguments of other scholars and points out the pros and cons of each--not in a way to set up straw men, but to show why one particular choice is the best among plausible explanations. The end result is that I have much confidence in and respect for O'Brien's conclusions.

O'Brien approaches Philippians from a conservative perspective. He comes to the conclusion that the entire text was written by Paul (there were not redactors), that the recipients were the Christians at Philippi, and that the four major purposes in writing the letter were 1) to thank the Philippians for a gift he received from them, 2) to urge them toward greater unity (as it appears there was some conflict among them), 3) to encourage them to stand strong against a group of opponents from outside the church (who are trying to pull the Philippian Christians away from their Christian faith) and 4) to urge them to rejoice in Jesus, no matter what their earthly circumstances may be.

O'Brien's writing style is surprisingly conversational--I say surprisingly because it's difficult to come across as conversational when words and phrases like epexegetical, hapax, hortatory conjunction, and aorist indicative passive are used. When O'Brien remarks on the non-grammatical aspects of the text, his comments most often gravitate toward history, the personality/style of Paul, justification, sanctification, eschatology, and Christian unity. Absent or downplayed are the sacraments, vocation, the Holy Spirit, the doctrine of Scripture, and missiology (which is surprising to me considering this is one of his major scholarly pursuits).

In all, I recommend this commentary most highly for those who are have some background in the Greek. If you're concerned about the strength of your language skills (as I am), don't be intimidated. While it is based on the Greek, it is accessible while it remains scholarly and practical.

I have used this commentary on Philippians for several years now in my classes. The students enjoy its balance between scholarship and devotion. It contains a wealth of insights into and applications of the text. It also shows an awareness of those discourse features of New Testament Greek that can make a real difference in interpretation. Highly recommended!

You will find O'Brien's to be one of the very best commentaries on Philippians, but you will get more out of it if you are familiar with New Testament Greek. The author writes from a theologically conservative viewpoint, but is always prepared to evaluate other views, while also clearly articulating his own.

The long section on Philippians 2:5-11 has been painstakingly researched. It is thorough and magnificent.

If you read commentaries to help you to understand the text, so that you can better serve Jesus Christ, you will really appreciate this one, as well as the author's commentaries on Colossians and Ephesians.

Highly recommended.

This is an outstanding commentary. It is obviously intended for pastors and students who know their Greek well. The commentary is very challenging and extremely exhausting, but it richly rewards those persistent enough to read it with many exegetical and theological insights.

'I can do all things through Christ who strengthens me.' 4:13
O'Brien's comments read this text as:
'in vital union with the One who strengthens me'

On 'in Christ' and 'in the Lord':
'The favorite Pauline expression 'in Christ' often appears in its double form in Philippians: 'in Christ Jesus'. It is a phrase denoting incorporation: believers are united with Christ in His death and resurrection, and the new corporate life into which they have entered is their share in His resurrection life. 'In Christ Jesus' frequently points to Christ Jesus as the sphere in which the Christian lives and moves. So the Philippians' glorying will abound 'in Christ Jesus' (1:26). Christians glory in Him rather than put their confidence in the flesh (3:3). God's peace will guard the readers' hearts and minds in Christ Jesus (4:7), and their every need will be met in accordance with God's riches in glory in Him (4:19). Finally, the Philippians are to adopt the same attitude towards one another that was found in Christ Jesus (2:5). In other words, the whole life is to be determined by the fact of Christ Jesus.' p 46

On verse 1:2 'grace and peace to you', a benediction often employed by ministers of the Word at the start of their sermons:
'Grace' is a central theological notion that clearly expresses Paul's understanding of Christ's work of salvation (Rom 3:23-24).' p 50

'The second main word in this benediction, 'peace', suggests an OT background (Eze 4:17; 5:7). In the LXX the epistolary greeting 'shalom' is rendered by 'peace'. In the LXX 'peace' had the general sense of well-being, the source and giver of which is Yahweh alone. It included everything given by God in all areas of life, and had a social dimension as well as being linked, on occasion, with righteousness (Isa 48:18; Ps 85:10). The word can describe the content and goal of all Christian preaching, the message itself being called 'the gospel of peace' (Eph 6:15; Acts 10:36; Eph 2:17). Peace has to do with wholeness, especially with reference to relationships. It is an order established by the God of peace (1 Cor 14:33; Rom 15:33, 16:20; Phil 4:9). Christ is the mediator of that peace (Rom 5:1; Col 1:20). Indeed, He Himself is that peace (Eph 2:14-18). Paul does not simply wish for their spiritual prosperity or for their internal condition of contentment; rather his prayer is that they may comprehend more fully the nature of that relationship of peace which God has established in them.' p 51

'Finally, my brothers, rejoice in the Lord!' 3:1

On verse 3:3 where Paul defines Christians by the term 'the circumcision':
'The reason is now given why the derogatory term, 'mutilation' (vs 2), and not 'circumcision' is applied to ancient Israel. The following participial clauses provide a threefold description of those who are the true people of God, 'the circumcision', marking out their distinctive qualities in terms of their 'worship', 'boasting' and 'confidence'. It is better, therefore, to understand 'we are the circumcision' as applying figuratively to all Christians, believing Jews and gentiles alike. Although Paul states 'the circumcision' can now be applied to us, it has not been spelled out how Israel forfeited this title. The negative implications are that Israel does not serve God by His Spirit, nor glory in Christ Jesus, but places its confidence in the flesh. And the following paradigmatic example of Paul himself, which is mentioned in some detail (negatively in vv 4-6, and positively in vv 7-11) confirms this suggestion.' pp. 358-359 Peter O'Brien does not approve of the rendering 'we are the true circumcision'. The Christian practice of 'boasting/glorying in Christ Jesus' O'Brien sees as the concomitant effect, as did the apostle Paul - its single cause our union with Christ: 'Certainly this is consistent with the note of joy struck throughout the letter, sometimes even in the context of suffering.' p 362

'Brothers, I do not consider that I have made it myself. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.' 3:13-14

The aging apostle emphatically stated twice in the negative (once in v 12, and once more in v 13) that he had not 'seized' or 'taken hold of' [Strong's 2638, appearing three times here] the fulness of salvation, nor attained perfection. Rather, through the use of personal pronouns ('I..myself'), Paul spoke stirringly of his own perseverance through the athletic metaphor he employed in vv 13-14. John Calvin noted as part of the resurrection context: 'Thus Paul teaches us, that he does not think of what he has been, or of what he has done, but simply presses forward towards the appointed goal, and that, too, with such ardor, that he runs forward to it, as it were, with outstretched arms.' Commentary on Phil 3:13 The participle 'straining forward' [Gk:epekteinomenos] appears only here in the NT and carries the meaning of 'epi' putting on + 'ekteino' extending towards, that which is divinely acceptable, to which Calvin then intentionally points: 'As, however, there has been mention made here of endeavor, aim, course, perseverance - lest anyone should imagine that salvation consists in these things, or should even ascribe to human industry what comes from another quarter, with the view of pointing out the cause of all these things, he adds - 'in Christ Jesus'.' Commentary on Phil 3:14 'The addition of 'of the high' [Gk: ano] points not so much to the heavenly origin of this call as to the direction in which calling leads, that is, upwards, heavenwards.' p 432

'Rejoice in the Lord always, again I will say, rejoice!' 4:4
'I rejoiced greatly in the Lord.' 4:10

I picked up this commentary not so much from the kudos on Amazon (although I must say all such kudos is deserved), but from O'Brien's handling of Colossians-Philemon (Word Biblical Commentary Vol. 44), and to a lesser but considerably remarkable degree from I.H. Marshall's treatment of Luke in this same series. I too was befuddled from the length given to the discussion of epistle's authorship, although Dr. O'Brien offers a few cues about Paul's unique contributions to the NT canon (I would merely argue if these cues were necessarily Philippians-specific or -centric). Many times over, O'Brien focuses on the specific texts with erudition I've never witnessed previously, and then balances this with discussions on what always struck me as textual matters that not even Bruce Metzger handled with proper weight. This is one of those commentaries where you read and chew on, then think, "if only the Church dealt more with these matters, we could certainly witness a true outpouring of the Holy Spirit." And yet, the Church waits. Thank you so much, Dr. O'Brien.

O'Brien interacts beautifully with the Greek text! However, his sections on hymnody and authorship are VERY long. This book is so Greek based, beware if you are not quite proficient or at least strongly backgrounded in Greek.