However, in that motel room in Boynton Beach I was not alone. And for this reason I knew something of the feeling Rav Shaul felt in the prison cell, where facing execution, he wrote joyfully to the congregation or Kehillah in Philippi. Where did this happiness come from? Certainly not from anything in this world. Where did he get the joy? Where did I get the joy? I got the joy from the fact that I was not alone. My room was paid for by the Moshiach and I was not the only occupant in the room. Moshiach was with me. And being born again, I could sense His presence. Moreover, and this is what you must understand, I was experiencing the joy of the fellowship of his sufferings. I had found the secret of happiness.

When you study the Book of Philippians you will find the sensual, greedy, heretical, lascivious libertines who live for self and are dead even while they live; these form a group with the heretical mohalim of goyim circumcision party and the secular and religious opponents of the messianic kehillah in Philippi. Secondly, you have in this book the carnal believers who are rivalrous and immature because they have a problem with selfish ambition. These are the competitive, back-stabbing preachers in Rome and the divisive yentas: argumentative Euodias and contrary Syntyche in Philippi. And, thirdly, you have the mature believers Timothy, Epaphroditas, and Paul who follow the example of the self-emptying Moshiach, whose innocent life was substituted for our otherwise forfeited guilty lives, our korban kaporah Moshiach who abandoned his rights and riches and took the form of a slave, suffering a slave's ignominious death to make atonement for our sins that we might share his riches in glory. All of these tell us something about the self and why we say of our selves, "It is no longer I who live but Moshiach who lives in me...and to me to live is Moshiach." If the Epistle to the Philippians is Paul's "Garden of Gethsemane," then Euodias and Syntyche are like Peter, James, and John in need of being roused from "Gethsemane" spiritual slumber. Moreover, the enemies coming toward this Pauline "Gethsemane" are not Judas and the chief priests but libertine immoral leaders and the mohalim of goyim circumcision party false teachers. Like Yeshua, Paul has turned away from self-interest and, catching a glimpse of heaven and glory in the midst of his sufferings, can only rejoice in the L-rd. To know Moshiach and the power of his techiyah and the fellowship of his yissurim and to be similar to his death.

The place is probably Rome around C.E. 61. Here is a prisoner

in a possible "death row" situation with the nerve-racking

possibility that the Roman executioner will come bursting in and

drag him off to his death by beheading at any moment. His

co-worker has recently almost died as well (2:27). And yet,

despite the precarious nature of this uncertain life-or-death

situation, Rav Sha'ul is so filled with joy that he is bursting

with it as he writes a "thank you note" for a love offering the

Brit Chadasha kehillah at Philippi has sent him. Who but

Moshiach can give this kind of peace to us? It is not mere human

bravery but the peace of G-d that transcends all understanding

(4:7)

Shliach Sha'ul had received regular support from this

congregation (see 4:15 and II Cor. 11:8). One of the Philippians,

Epaphroditus, had carried an offering to Rav Sha'ul from the Brit

Chadasha kehillah and in the process had become ill and almost

died, but was now recovered. From him Shliach Sha'ul learns about

the divisions in the congregation focussing around two women who

can't see eye to eye (4:2-3). 1:17to2:18 are aimed at that

problem, since if the Philippians will contemplate the self-

emptying humility of Hashem's Memra-Chochmah-Zun fum Der Oybershter

Moshiach, each will surely be able to empty

his or her own self and work for

Moshiach-minded unity in the congregation. The critique of envy

and rivalry in 1:15 may be an indirect message to the ladies as

well. Shliach Sha'ul writes this letter to deal with that

potential "Brit Chadasha kehillah-split" situation and also to warn

about the mohalim of Goyim whom he calls the "mutilation"

party, because they were ones who went about Rav Sha'ul's

field of ministry insisting on the Goyim submitting to

circumcision and legalistic ritual

and rule-keeping as the condition for one's being saved (see

3:2-11). These detractors weren't fighting Sha'ul, they were

fighting Hashem and they were bound to be defeated in a

power encounter where the true emissary of Hashem would

be indicated.

What is the immediate source of Rav Sha'ul's joy as he writes

this letter? He is filled with awe at how G-d has taken his

adversities and his chains and made them a spotlight to get more

and more of the palace guard and everyone else around the city to

begin to see and notice the dying and suffering yet living

Moshiach that Shliach Sha'ul preaches! Also, Rav Sha'ul's

fellow preachers in the city are starting to preach with more

boldness, too, though some with a spirit of rivalry (possibly

distancing themselves from Shliach Sha'ul as preachers outside of

jail sometimes do toward preachers inside of jail). These latter

anti-Rav Sha'ul preachers are operating from an angry and

contentious and malevolent motivation, which usually happens when

a few preachers in one city notice that one preacher (in this

case Rav Sha'ul) is getting all the attention and they aren't.

But Shliach Sha'ul doesn't care that these people want to hurt

him with their attitude and thus add to his afflictions. He isn't

thinking about himself (he's like Timothy--2:20-21). He is

rejoicing that the Besuras Hageulah is going out in greater

power. Shliach Sha'ul is looking on the good side of the picture

instead of the bad (4:8). And he is not focussing on the human

righteousness through religious works (3:9) of any preacher,

including himself. Shliach Sha'ul is looking at the righteousness

of the Moshiach. As far as his witness is concerned, Shliach

Sha'ul knows that only by dying to self can he be in fellowship

with the sufferings of Moshiach. For Moshiach makes the

power of his resurrection known only to those who are conformed

to his righteous witness in death (3:10), to those who work out

their salvation with fear and trembling (3:11; 2:12).

Now Shliach Sha'ul turns a wrathful eye toward a scourge in the

early Brit Chadasha kehillah that we will hear more about from

II Shliach Kefa and Yehuda and Revelation. These are the libertines,

those "followers of our Moshiach" who refuse any suffering or any

denial of their sensual appetites and money

greed and gross indulgences (which

they think are their due as the “liberty” of a true believer).

These are the drunkards and fornicators and wife-swappers and

homosexuals and swindlers and thieves and adulterers and greedy

and hate-filled and rivalrous causers of discord who claim to be

"followers of our Moshiach" but are, as far as the Brit Chadasha

kehillah is concerned, causing trouble within and a bad testimony

without. Shliach Sha'ul has warned in several places that these

people, if they don't repent of living this way, are going to

gehinnom (see Gal. 5:19-21; I Cor. 6:9-11; see also II Cor. 5:10;

Gal. 6:7-9 about being judged according to deeds done "in the

body."). Now Shliach Sha'ul deals with antinomians (lawless

disciples) again in Phil. 3:17-21. They are enemies of the

suffering of the Etz of Moshiach that all believers are called to

share in. Their true G-d is their appetite and this

they serve religiously while making a false profession at

Moshiach's shul. Their destiny is destruction (3:19),

because G-d, increasingly furious, isn't fooled by them.

Those who aspire to leadership in G-d's house had better live

like Rav Sha'ul (3:17) and make very certain that there is no

libertine tendency in their lives. This is why one's G-d-given

ability to control sexual appetite and abstain from liquor and

materialism and greed and thievery and slander and immorality or

unfaithfulness are all key qualities that a minister must have

(see I Tim.3:2), and--if he doesn't--he'd better go

look for another profession. If G-d graciously

calls you to his work, he will graciously give you the

qualifications for the job. If he hasn't given these qualifications to you, don't

apply. Not many should be teachers (Ya'akov 3:1). When Shliach

Sha'ul speaks of Timothy as a son who faithfully serves his

father in the Besuras Hageulah, he may be alluding to the kohen's

father-son ministry formation we see in places like Lv. 8 where

father and son are both ordained as kohanim and the son continues

the ministry after the father's death.

Philippians at a glance: Shliach Sha'ul exhorts the believers at

Philippi and especially two feuding women members of the Brit

Chadasha kehillah, Euodias and Syntyche, to become like Moshiach.

Illustration: When King Louis XIV was awakened by his staff at 8:00 A.M. each morning, there was in the King's bedchamber the officer of the oven, the first valet of the chamber, the attendant at the door, the first lord of the bedchamber, the grand master of the robes, the first valet of the wardrobe, the first physician, the head surgeon, the wig bearer, and several other servants. But they all knew who the servants were and who the King was. So it is with Euodias and Syntyche. These two women leaders must look at the examples of Paul, Timothy, Ephaphroditus, and even the Messiah himself and see from their examples that Euodias and Syntyche are just lowly servants, not vain and selfishly ambitious rivals.

These ladies must avoid being blameworthy on the Day

of Moshiach (1:10; I Cor 1:7-8; I Thes 5:23; I Thes 3:13; II Cor 4:14).

They must learn to agree in the L-rd (1:27)

and to think the same thing in all humility (4:2; 1:27; 2:3,20)

and peace (1:2; 4:7,9) without eris (strife, discord, contention)

or eriteia (selfish ambition or rivalry--1:15-17; 2:3) or

grumblings and arguments (2:14) and so preach the Besuras

Hageulah purely, with pure motives (agnos 1:17) and a good (I Tim 1:5,19)

and clear (I Tim 3:9: II Tim1:3) conscience and a denial of self, since Moshiach

is known in the fellowship of his sufferings. There is a danger in any believer

thinking he or she is more mature than he or she really is. Ambitious to get

what he or she wants, soon the person is looking around the house of

worship, judging others, listless, bored, critical, looking at the door, wanting

attention, feelings hurt, getting a judgmental spirit, ready to leave or

find fault or harden the heart into a cold loveless relationship with

the other believers. Such a person has taken his or her eyes off of the Moshiach.

Look at Moshiach. He humbled himself and became obedient unto

death. So must we become conformed (take on the same form,

summorfizo, become similar) to his death, as far as pride or

self-seeking is concerned (2:6; compare 2:3), like Timothy

(2:21-22) or "your shliach" Epaphroditus who risked his life and

nearly died (2:27-30) or Shliach Sha'ul himself whose life is

presently hanging in the balance (2:23) in a life or death

struggle for the defense of the Besuras Hageulah (1:12-13, 16,

29-30). By turning their back on their life in this world and by

risking death for the Besuras Hageulah, these men are being

conformed to Moshiach in his death. These are models (3:17) of

what a minister or a ministry is (2:17,25,30; 4:18) and what all

of us must press on to become (3:12-16) as we all do the same

thing, which is to contend for and defend the Besuras Hageulah

(1:7,16,27) with deep affection, compassion, high esteem, and

sympathy for all who share or participate or become ministry

partners in this same struggle and affliction (1:5,7-9, 16,

30:2:1,10; 4:14), including the necessary matter of giving and

receiving (4:15,16-17) and the (spiritual) profit accumulating in

one's (heavenly) account (4:17-18).

In the face of all the sorrow of this dying, persecuting,

anti-G-d world (2:27), let us take our minds off of earthly

things (3:19) and let us look on the bright side (1:18; 3:20;

4:5,8,13) and rejoice (1:4,25; 2:17-l9,28-29; 3:1; 4:1,4,9). This

is our safeguard (3:1). What is the bright side? Even the worst

that can happen to Shliach Sha'ul is actually getting people in

Nero's household saved! (See 4:22; 1:12-13.) And what else is the

bright side? Think of it! Whatever happens turns out for our

deliverance (1:19) since living is Moshiach and dying is gain

(1:21), since what we've lost in this life for His sake is

kenodocia vainglory (2:3) and profasis pretense (1:18) and

skubalon refuse (3:8) but what we gain is far better, to go and

be with Moshiach (1:23). Only let us live this life in a manner

worthy of Moshiach, being courageous and fearless no matter what

happens (1:14,20,28; 2:12; 4:6).? Remember, the Kehillah of

Moshiach is not a place for CEO's to get lavish pay

packages; it is not a dating service; it is not a place

where liberal geniuses lord over the simpletons with Gnostic

mysteries known only inside their exclusive Ph.D. club;

no, the Kehillah of Moshiach

is a cosmic fisherman's net where suffering fishermen

are engaged in pulling souls out of the Lake

of Fire.

Below is the entire letter. Read it slowly and carefully underlining every time you see the word Moshiach or the word Adoneinu or the word Yehoshua/Yeshua or any other reference to the Savior and you will see how completely Paul's mind is off of himself and off of everything but Moshiach and Moshiach's interests and Moshiach's work and Moshiach's people. In short, you will see a mind at peace because it is stayed on Moshiach Adoneinu. This is the secret of happiness. Now read the letter. MOSHIACH'S LETTER THROUGH THE SHLIACH SHA'UL TO THE BRIT CHADASHA KEHILLAH IN PHILIPPI |||1|||From Sha'ul and Timotiyos, servants of Rebbe, Melech HaMoshiach Yehoshua; To all the Kadoshim in Rebbe, Melech HaMoshiach Yehoshua who are in the city of Philippi with the supervising mashgichim ruchaniyim (spiritual overseers, zekenim, mivakkerim, supervisors) and the klei kodesh (ministers), the ministering messianic shammashim. |2| Chen v'chesed Hashem and shalom Hashem from Elohim Avinu and Adoneinu Rebbe, Melech HaMoshiach Yehoshua. |3| Modeh Ani (I thank) my G-d upon every zikaron (remembrance) of you, |4| Always in every tefillah of mine on behalf of all of you, davening with simcha, making techinnah (supplication) |5| In view of your deveykus Hashem, your chavrusa partnership in the Besuras HaGeulah from day one until now. |6| Being convinced of this: that He who began a pe'ulah hatovah (good work 2:13) in you, will bring that mitzvoh to completion [TEHILLIM 138:8] by Yom Hashem, the Yom Adoneinu, Moshiach Yehoshua [1:10; 2:16]. |7| It is in fact b'tzedek for me to have hitbonenut (profound contemplation) about you all because I hold you in my lev with hartzige (heartfelt) sincerity, both in regard to my sharsherot (prison chains) and in the apologetic hitstaddekut (defense) and vindicatory work for the Besuras HaGeulah, you being all deveykus (attachment to G-d) participators in the Chen v'Chesed Hashem given to me. |8| For der Oybershter is mine eidus (G-d is my witness) how I yearn for all of you with the ahavas Moshiach Yehoshua. |9| And my tefillah (prayer) is this, that your ahavah (love) [in Moshiach] may yet increase more and more in profound da'as and binah |10| To help you approve the feste (excellent) things of musar (moral discipline) that matter, that you may be sincere and without michshol (stumbling block) of blame [2:15] in the Yom HaMoshiach [1:6; 2:16], |11| Having been filled with the p'ri Tzedek (fruit of righteousness) through Rebbe, Melech HaMoshiach Yehoshua to the kavod Hashem and His tiferet (splendor). |12| I want you to have da'as, Achim b'Moshiach, that the things concerning me have fallen out to an even greater advancement (1:25) of the Besuras HaGeulah [2Ti 2:9]. |13| So that my sharsherot (chains--1:7) have become a hisgalus (revelation) in Rebbe, Melech HaMoshiach! In all the imperial guard and the public at large! |14| And most of the Achim b'Adoneinu, having been strengthened in bitachon by my sharsherot (chains), are more readily willing to dare to fearlessly proclaim the Dvar Hashem. |15| Indeed some darshanim (preachers) preach their derashot (sermons) out of a ruach that is mekanne (jealous, envious) and one of madon (strife); but some have derashot proclaiming Rebbe, Melech HaMoshiach, and these darshanim have kavvanah tovah (good intention). |16| These latter proclaim Rebbe, Melech HaMoshiach out of a ruach of ahavah, having da'as that the purpose of my divinely destined appointment here is for the hitstaddekut (apologetic defense) of the Besuras HaGeulah. |17| But those other ones preach Rebbe, Melech HaMoshiach out of anochiyut (selfishness 2:3), not with a lev tahor (pure in heart) motive, lu yetzuuyar (assuming) by means of my sharsherot (1:1314) to stir up tzoros. |18| Nu? Whether the maggidim are or are not perfect in their intent, the significant thing is that Rebbe, Melech HaMoshiach is preached! And in this I have simcha. And I will go right on having simcha! |19| For, I have da'as that through your tefillos for me and through the ezrah (aid) given by the Ruach Moshiach, this will turn out for my Yeshu'ah (rescue, salvation 1:28; 2:12) [Ro 8:28]. |20| It is my confident tikvah that in nothing I will be put to bushah (shame), but with all ometz lev (courage, boldness YEHOSHUA 1:7) as always, even now, Rebbe, Melech HaMoshiach will be magnified in my basar (1:13), whether through Chayyim (Life) or through Mavet (Death). |21| For to me to live is Moshiach [Ga 2:20] and to die is revach (gain, profit, hanaa). |22| But if it means I am to go on living in the basar, this for me is p'ri for Hashem in the work of avodas kodesh ministry. What will I choose? I do not have da'as. |23| I am kleir (deliberating). I am pulled two drakhim (ways) by a happy dilemma, on the one tzad (side) having the desire to depart and be with Moshiach, for this is much better [2C 5:8]. |24| But on the other tzad (side) to remain in the basar is more necessary for your sake. |25| And having been convinced of this fact, I have da'as that I blaib (remain, continue unchanged) and will continue with all of you, for your advancement (1:12) and simcha of the [Orthodox Jewish] Emunah [cf. 1:27; 1Ti 3:9; 4:1,6; 5:8; 6:10,21; Yd 3], |26| With the ultimate aim that by coming to you again your glorying may abound in Rebbe, Melech HaMoshiach Yehoshua. |27| Only one thing: conduct in practice your torat haEzrakhut (citizenship, see 3:20) worthily of the Besuras HaGeulah of Rebbe, Melech HaMoshiach. Then, whether I come and see you or am absent, I may hear concerning you that you are standing like a ma'oz (fortress, bastion) in one ruach, with one neshamah, contending for the Emunah (Yd 3; Pp 4:3) of the Besuras HaGeulah. |28| And, I might add, not having pachad (fear, terror) in reaction to anything as far as the mitnaggedim (the ones opposing) are concerned, which is a proof to them of their churban (destruction), but of your Yeshu'ah (salvation 1:19; 2:12], and this from Hashem. |29| For to you it was given on behalf of Rebbe, Melech HaMoshiach, not only to have emunah in him but also on behalf of him to be laden with the burden of Messianic yissurim (sufferings 3:10), |30| With you having the same struggle, which you saw in me [Ac 16:22] and now hear to be in me [1:13]. |||2|||If, therefore, there is any idud (encouragement) in Moshiach, if any nechamah (comfort) of ahavah (love), if any deveykus (attachment to G-d) in the Messianic chavrusashaft (association) of the Ruach Hakodesh, if any warmth of affection and rachamanut (compassion, mercy), |2| Then make my simcha (joy) shleimah (complete) by having the same lev, the same ahavah, being an agudah association with one neshamah, thinking the same machshavot (thoughts), |3| Doing nothing according to anochiyut (selfishness 1:17) nor according to empty ga'avah (conceit, haughtiness, arrogance), but in anavah (humility), fergin (graciously grant) each other esteem above yourselves [Ro 12:10]. |4| Let each of you talmidim look after not only your own interests, but also the best interests of others [2:21; 1C 10:24,33]. |5| Let this mind be in you which was also in Rebbe, Melech HaMoshiach Yehoshua, |6| Who, though existing in the demut of the mode of being of Elohim [His etzem or essential nature, Yn 1:1-2; 17:5], nevertheless Moshiach did not regard being equal with G-d as a thing to be seized [BERESHIS 3:5], |7| But poured out and emptied himself [2C 8:9], taking the demut of the mode of being of an eved [YESHAYAH 52:13- 53:12 [T.N. see the AVDI TZADDIK TZEMACH DOVID MOSHIACH YIRMEYAH 23:5; ZECHARIAH 3:8], and was born in the likeness of Bnei Adam [Yn 1:14; Ro 8:3; MJ 2:14-17], and having been found in appearance as an Adam, |8| Rebbe, Melech HaMoshiach humbled himself and took the path of shiflut (lowliness), unto mishma'at (obedience 2:12) [cf. BERESHIS 3:17] even unto death [Yn 10:17; MJ 5:8; 12:2], and that, a death on HaEtz [the Tree, DEVARIM 21:23; 27:26; Ga 3:13; Pp 3:18]. |9| Therefore, also Hashem exalted [YESHAYAH 52:13; 53:12; DANIEL 9:26; 7:14; Ac 2:33; MJ 1:3] Rebbe, Melech HaMoshiach, and gave to him haShem [Ep 1:21; MJ 1:4] above every name, |10| That at haShem of Yehoshua, KOL BERECH (every knee YESHAYAH 45:23) will bow, of beings b'Shomayim and ba'Aretz and mitachat laAretz (in the world below), |11| And KOL LASHON (every tongue YESHAYAH 45:23) shall make hoda'ah (confession) with an Ani Ma'amin that is an open and public admission that Rebbe, Melech HaMoshiach Yehoshua (Yeshua) is Adoneinu, to the kavod of Elohim Avinu. |12| Therefore, Chaverim, just as you have always had mishma'at (obedience 2:8) concerning me, not as in my presence only, but now much more in my absence, work out your own Yeshu'ah (Salvation) [1:19,28] B'YIR'AH ("with fear") and BIRA'DAH "with trembling" [TEHILLIM 2:11]. |13| For Hashem is the one working in you, both to will and to work according to His chafetz (good pleasure of His will). [EZRA 1:5] |14| Do all things without murmurings and madon, |15| That you may be innocent and without michshol of blame [1:10], bnei haElohim TAMIM U'MUM ("unblemished and unspotted" Ex 12:5; Lv 22:20; Isa 53:7-9) in the midst of a DOR IKKESH UFETALTOL ("warped and crooked generation Dt 32:5), among whom you shine as the ZOHAR (Dan 12:3) in the Olam Hazeh, |16| Holding fast the Dvar HaChayyim. This is so that I will have reason for glorying on the Yom HaMoshiach [1:6,10], that I neither ran nor labored L'TOHU (in vain) [YESHAYAH 49:4; 65:23]. |17| And, indeed, if my neshamah is to be poured out as a nesekh (libation wine) offering upon the korban (sacrifice) of the avodas kodesh (kohen's service, ministry) of your emunah, I have simcha, rejoicing together with you all [cf. Ro 15:16; 2Ti 4:6]. |18| And in the same way also you have simcha, rejoicing together with me [l:4,18;1:25;2:2,17]. |19| I have tikvah b'Adoneinu Yehoshua to send Timotiyos to you soon, that I also may be cheered up in the da'as of the things concerning you. |20| For I have no one likeminded who will emesdik (genuinely) care for your spiritual welfare. |21| All of them are seeking their own interests [2:4], not those of Rebbe, Melech HaMoshiach Yehoshua. |22| But of the proven mamashus (real worth) of Timotiyos you have da'as, because as a ben with his abba, Timotiyos served with me in the Besuras HaGeulah. |23| Therefore, I have tikvah to send him, as soon as I see how things will go with me. |24| But I have bitachon in Hashem that indeed I will come quickly. |25| But I considered it necessary to send to you Epaphroditus, the Ach b'Moshiach and fellow po'el (worker) and fellow chaiyal (soldier) of mine, but your shliach and keli kodesh (minister) of my need [4:18]. |26| I am sending him to you, because he was yearning after you all and was under zeiyar (extremely great) stress, because you heard that he was ill. |27| For indeed he was ill, coming near to death, but Hashem had mercy on him not on him only but also on me, lest I should have agmat nefesh upon agmat nefesh. |28| Therefore, I am all the more eager to dispatch him to you, in order that when you have seen him again, you may have simcha and I may have less agmat nefesh. |29| Therefore, receive him in Adoneinu with all simcha and hold esteem for such klei kodesh (ministers) [1C 16:16,8; 1Ti 5:17], |30| Because he came near to death on account of the avodas kodesh of Moshiach, performing an act of Messianic mesirat nefesh (whole-hearted devotion to the cause of Moshiach, even at risk of life) having risked his life, that he might make up for the ministry to me that you could not give. |||3|||As to the rest, Achim b'Moshiach of mine, have simcha in Adoneinu [1:25; 2:18,28,29; 4:4]. To keep writing the zelba thing [l:4,18; 1:25; 2:2,17,18, 28,29] to you is not an irksome bother to me, but for you it is a te'udat bitachon (safeguard). |2| Be shomer and on your guard and watch out for those [unclean, prowling] kelevim (dogs Ps 22:17(16),20; Rv 22:15), watch out for the evil po'alim (workers), watch out for the "circummutilators" (Ga 6:12). |3| For we are the Bnei HaMilah [Ro 2:29; Co 2:1112], the ones whose avodas kodesh is by the Ruach Hakodesh [Yn 4:23; Ro 8:4] and whose kavod is in Moshiach Yehoshua and who take no bitachon in the basar, |4| Even though I could be having bitachon also in the basar. If any other person thinks he has grounds to have bitachon in the basar, I have more (2C 11:18-12:10): |5| Bris milah on the eighth day [Lk 1:59; 2:21]; from Bnei Yisroel by birth; of the tribe of Benjamin; a speaker of Lashon HaKodesh, Ivrit of Ivrit-speaking horim, a Hebrew of Hebrews (2C 11:22); with regard to the Torah, from the kat haPerushim (Ac 23:6; 26:5); |6| With regard to kanous (zealousness), persecuting the Adat HaMoshiach (Ac 8:3; 22:4; 26:9-11); with regard to [my own, eigene (personal)] Tzidkat HaTorah [3:9; Ro 2:27-29], unreproachable [i.e., glatt kosher, frumkait, and shomer mitzvot chasid of all chasidim]. |7| But what things were revach (gain, profit) to me, these things I considered loss, on account of Rebbe, Melech HaMoshiach (Mt 13:44-46; Lk 14:33). |8| But even more so, I consider all to be loss on account of the excellency of the da'as of Rebbe, Melech HaMoshiach Yehoshua Adoneinu [3:10; YIRMEYAH 9:23-24], on account of whom I suffered the loss of all things and I consider them as nothing, in comparison, that I may gain Moshiach [TEHILLIM 73:25], |9| And be found in him, not having my own Tzedek (selfachieved righteousness, by definition a self-righteousness) based on chumra (legalism [LEGALISM ITSELF A "MERIT" MISINTERPRETATION OF THE TORAH, Deut 9:5-6]), but the Tzedek [YIRMEYAH 33:16] through emunah [Ro 3:21-22] in Rebbe, Melech HaMoshiach, the Tzidkat Hashem based upon emunah [BERESHIS 15:6; Ro 9:30]. |10| I want to have da'as of Rebbe, Melech HaMoshiach, and of the gevurah (power) of the Techiyas HaMoshiach and the deveykus (attachment to G-d) of Moshiach's yissurim (sufferings 1:29; Ro 8:17; Ga 6:17), being formed into the mode of being of Moshiach's death [DEATH TO THE SINFUL OLAM HAZEH AND THE UNREGENERATE BASAR RO 6:3-5], |11| If somehow I may attain to the Techiyas HaMesim. |12| Not that already I obtained or already have been made shleimut, but I pursue this tachlis (final end, aim) that I may lay hold of [1Ti 6:12,19 cf. Pp 2:6] that for which I was laid hold of by Rebbe, Melech HaMoshiach Yehoshua [Ac 9:5-6]. |13| Achim b'Moshiach, I do not consider myself to have laid hold (3:12); but one zach (thing) I do, forgetting the things behind, and stretching forward to the things ahead, |14| According to the tachlis I pursue the prize of the Shomayim Aliyah ascent of Hashem, the upward k'riah (call) of HaShem b'Rebbe, Melech HaMoshiach Yehoshua (2K 1:10; 2:12). |15| Therefore, as many as would be shleimut, let us think like this (2:5-8): and if in anything your machshavot (thoughts) are different [Mt 5:48; 2C 2:6], even this Hashem will reveal to you. |16|Fort (nevertheless), let us march in line with what we have attained, let us hold to the same [Ga 6:16]. |17| Achim b'Moshiach, together be imitators of me [1C 4:16; 11:1]. Take note of the ones walking as you have a mofet in us [2:5-30; 1Th 1:7; 1K 5:3]. |18| For many, of whom I was often telling you, and now also I say with weeping, walk as oyvim (enemies) of Moshiach's Etz [DEVARIM 21:23; 27:26; Ga 3:13; 1C 1:23; Ga 6:12 cf Pp 2:8]. |19| Their destined end [TEHILLIM 73:17] is churban (destruction, Gehinnom). Their g-d is their appetite [Ro 16:18], and their kavod, what they glory in, is their bushah (shame). Their machshavot are set on the Olam Hazeh [Ro 8:5-6]. |20| But the torat haEzrakhut (citizenship-see 1:27) we conduct exists in Shomayim [Ep 2:6; MJ 12:22; Ga 4:26; 6:16], from where also we eagerly await a Moshi'a (Savior), a Go'el, Adoneinu Rebbe, Melech HaMoshiach Yehoshua, |21| Who will transfigure the basar of our humiliation into the demut of the mode of being of the guf kavod of Moshiach, according to the pe'ulah (action, work--1:6; 2:13) of his ko'ach (power) [Ro 8:29;1C 15:43 53], even to the subjecting of all things to himself [1C 15:28]. T.N. THE JOYOUS TONE OF THIS LETTER IS MIRACULOUS, GIVEN THE FACT THAT RAV SHA'UL IS, AS HE IS WRITING IT, IN DANGER OF CAPITAL PUNISHMENT BY DECAPITATION AT ANYTIME AND WITHOUT WARNING. BUT SHA'UL SELFLESSLY THINKS ABOUT TWO QUARRELING WOMEN AND THE DANGER THEIR QUARREL POSES TO THE KEHILLAH IN PHILIPPI. HE SEEMS TO HAVE BEEN LEADING UP TO THIS STATEMENT IN 4:2: "I APPEAL TO EUODIAS AND I APPEAL TO SYNTYCHE, THINK THE SAME THING IN ADONEINU." ] |||4|||So then, my achim ahuvim whom I have a tshuka (longing) for, my simcha and crown (1Th 2:1920), stand firm in Rebbe, Melech HaMoshiach Adoneinu. |2| I appeal to Euodias and I appeal to Syntyche, think the same thing in Adoneinu. |3| Yes, I ask also you, true yoke-fellow, assist these women who contended alongside me in the Besuras HaGeulah with both Clement and the rest of the fellow po'alim (workers) of mine, whose names are in the Sefer HaChayyim. |4| Have simcha in Adoneinu always; again I will say it: Rejoice! |5| Let your chassidus (piety) and sobriety be known to kol Bnei Adam; Moshiach Adoneinu is near. |6| Be anxious in nothing [Mt 6:25; 1K 5:7], but in everything by tefillah and by techinnah (supplication) with hodayah (thanksgiving), let your requests be made known before Hashem, |7| And the shalom Hashem [YESHAYAH 26:3; Yn 14:27; Co. 3:15], surpassing all binah (understanding), will guard your levavot and your machshavot (thoughts) in Rebbe, Melech HaMoshiach Yehoshua. |8| As to the rest, Achim b'Moshiach, whatever things are emes (truth), nichbad (noble), yashar (straight), tahor (clean), male No'am (full of pleasantness) and tiferet (beauty) [SHEMOT 28:2], whatever things are commendable, if there is any virtue, if any praise, think about these things. |9| And that which you learned and you received and you heard and you saw in me, practice these [Ro 12:17] and Elohei HaShalom will be with you. |10| I had much simcha in Adoneinu that now at last you blossomed anew so as to think of me, for indeed you were thinking of me, but were lacking opportunity. |11| Not that I refer to lack, for I have learned, in whatever circumstances I am, to be tzufrieden (content) [1Ti 6:6]. |12| I have da'as both to be humbled in anavah and I have da'as how to abound in everything. And in all things I have learned what is nistar (concealed, hidden, unseen), I have learned the secret of being filled and having hunger, of abounding and having lack. |13| I can do all things in the One giving me ko'ach. |14|Fort (nevertheless), you did well in entering into deveykus (communing with Hashem) through sharing in my Messianic yissurim (sufferings) with me. |15| And also you Philippians have da'as, that in the beginning of the Besuras HaGeulah, when I went out from Macedonia, not one kehillah shared with me in an accounting of expenditures and receipts except you only. |16| Indeed in Thessalonica both once and again you sent to my machsor (shortage). |17| Not that I seek the matanah (gift), but I seek the p'ri increasing to your account [1C 9:11]. |18| But I have all things and I abound; I have been filled, having received from Epaphroditus the things from you, a RE'ACH HANNICHOACH ("a pleasant aroma" BERESHIS 8:21), an acceptable, sacrifice wellpleasing to Hashem [SHEMOT 29:18; YECHEZKEL 20:41]. |19| And my G-d will fill every machsor (shortage, want) of yours according to his osher (riches) in Kavod in Moshiach Yehoshua. |20| L'Elohim Avinu hakavod l'Olemei Olamim. Omein. (To G-d and our Father be glory forever and ever. Amen) |21| Drishat Shalom (Kind Regards) to every Kadosh in Moshiach Yehoshua; the Achim b'Moshiach here with me send Drishat Shalom. |22| All the Kadoshim send "Shalom" greetings, especially the Kadoshim in Caesar [Nero's] household [Pp 1:13]. |23| The Chen v'Chesed of Adoneinu Rebbe, Melech HaMoshiach Yehoshua be with your neshamah.

See Shema of Moshiach's Judaism.

See How To Point).

See the ORTHODOX JEWISH BIBLE.