The Epistle of Paul to the Philippians
Phi 1:1b saints 1 Cor. 1:2
Phi 1:11c Philippi Acts 16:12
Philippi was the chief city in the province of Macedonia of the ancient Roman Empire (Acts 16:12). Through Paul’s first ministry journey to Europe (Acts 16:10-12), the first church in Europe was raised up in that city.
Phi 1:12 with
Here it is not “the saints…and the overseers and deacons”; rather, it is “the saints…with the overseers and deacons.” This is highly significant in that it indicates that in the local church the saints, the overseers, and the deacons are not three groups. The church has only one group, composed of all the saints (including the overseers and deacons), who are the components of a local church. This indicates further that in any locality there should be just one church with one group of people, comprising all the saints in that locality.
Phi 1:13d overseers Acts 20:28; 1 Tim. 3:1-2
Overseers are the elders in a local church (Acts 20:17, 28). Elder denotes the person, and overseer the function. An overseer is an elder in function. Here overseers are mentioned instead of elders, indicating that the elders were fulfilling their responsibility.
Phi 1:14e deacons 1 Tim. 3:8, 12
The Greek word means serving ones. The deacons are the serving ones in a local church and are under the direction of the overseers (1 Tim. 3:8). This verse, showing that a local church is composed of the saints, with overseers to take the lead and deacons to serve, indicates that the church in Philippi was in good order.
Phi 1:21a Grace Rom. 1:7
See note 21 in Eph. 1.
Phi 1:22 peace
See note 22 in Eph. 1.
Phi 1:4b joy Phil. 1:25; 2:2, 17, 18; 4:1; 1 Thes. 1:6; 2:19, 20; 3:9; 2 Tim. 1:4
Phi 1:51a fellowship Phil. 2:1; Gal. 2:9
Fellowship here means participation, communication. See note 261 in Rom. 15. The saints in Philippi had fellowship unto the gospel, participating in the furtherance of the gospel through the apostle Paul’s ministry. This participation included their financial contributions to the apostle (4:10, 15-16), which issued in the furtherance of the gospel. This kind of fellowship, which kept them from being individualistic and diversely minded, implies that they were one with the apostle Paul and with one another. This gave them the ground for their experience and enjoyment of Christ, which is the main point of this book. The Christ-experiencing and -enjoying life is a life in the furtherance of the gospel, a gospel-preaching life, not individualistic but corporate. Hence, there is the fellowship unto the furtherance of the gospel. The more fellowship we have in the furtherance of the gospel, the more Christ we experience and enjoy. This kills our self, ambition, preference, and choice.
Phi 1:52b gospel Phil. 1:7, 12, 16, 27; 2:22; 4:3, 15
Concerning the gospel, in this book Paul used several significant terms: fellowship unto… the gospel, the defense and confirmation of the gospel (v. 7), the advancement of the gospel (v. 12), and the faith of the gospel (v. 27). Paul’s preaching of Christ as the gospel included fellowship, defense, confirmation, advancement, and the faith. In contrast, the Judaistic believers preached Christ out of rivalry, factiousness, selfish ambition, envy, and strife, and did not cause the gospel to advance.
Phi 1:6a day Phil. 1:10; 2:16; 1 Cor. 1:8; 2 Tim. 1:12, 18; 4:8
Phi 1:7a bonds Phil. 1:13, 14, 17; Acts 20:23; Col. 4:3, 18; 2 Tim. 2:9; Philem. 10, 13
Phi 1:71b defense Phil. 1:16
On the negative side, the defense of the gospel is for the resisting of perverting and distorting heresies, such as Judaism, dealt with in Galatians, and Gnosticism, dealt with in Colossians. On the positive side, the confirmation of the gospel is for the announcing of the revelations of God’s mysteries concerning Christ and the church as unveiled in the apostle’s Epistles. In preaching such a gospel according to God’s economy, Paul renounced religion, law, culture, ordinances, customs, habits, and every kind of “ism”—everything that was apart from God’s economy. Because Paul preached such a gospel, he was regarded as a troublemaker, a pest (Acts 24:5).
Phi 1:72 fellow
Fellow partakers of grace are those who share and enjoy the processed Triune God as grace. The apostle was such in the defense and confirmation of the gospel, and the saints in Philippi were fellow partakers with him in this grace.
Phi 1:73 with
Or, of my grace. Paul’s grace was the grace that he enjoyed and that surpassed his sufferings in the defense and confirmation of the gospel. This grace was not God objectively; it was the Triune God processed to be his portion subjectively and experientially.
Phi 1:8b long Phil. 2:26; 4:1; 2 Tim. 1:4
Phi 1:81c inward Phil. 2:1; Luke 1:78
Lit., bowels; signifying inward affection, then, tender mercy and sympathy. In longing after the saints, the apostle was one with Christ even in the bowels, the tender inward parts, of Christ. This indicates that for Paul to enjoy Christ meant that he was one with Christ’s inward parts, in which he enjoyed Christ as the supply of grace.
Phi 1:9a love 1 Thes. 3:12; 2 Thes. 1:3
Phi 1:91b full Col. 1:9; 3:10
The Philippian believers had much love. Yet their love needed to abound, to overflow more and more, not foolishly but in full knowledge, not in ignorance but in all discernment, that they might approve by testing the things that differ and are more excellent. This should include the discerning of the differing preachings of the gospel in vv. 15-18 and of the different kinds of people in 3:2-3.
Phi 1:92 discernment
Sensitive perception, moral tact. Paul’s desire was that the Philippians, some of whom had been distracted from God’s economy by the preaching of the Judaistic believers, would not love the Judaistic believers foolishly but would love them soberly with love that abounded in full knowledge and sensitive perception.
Phi 1:101 pure
The Greek word means judged by sunlight. I.e., tested as genuine; hence, pure, sincere.
Phi 1:102 without
Or, unoffending; not stumbling others.
Phi 1:111a fruit Col. 1:6, 10; James 3:18
The fruit of righteousness is the living product of the believers’ living a proper life by the element of righteousness, with a righteous standing before God and man. Such a life could be lived not by the believers’ natural man for their boast but through Jesus Christ as the believers’ life, experienced by them to the glory and praise of God.
Phi 1:11c glory John 15:8; Eph. 1:6, 12, 14
Phi 1:121 advancement
Advancement made by the pioneers who cut the way before an army to further its march. Paul’s sufferings made such an advancement for the gospel.
Phi 1:131 in
I.e., for Christ’s sake.
Phi 1:132 Praetorian
The imperial guard of Caesar.
Phi 1:151 Some
Those Christians who were opposing Paul and his ministry (2 Cor. 10:7; 11:22-23). Even at the apostle’s time there were some who preached the gospel out of envy of Paul and in strife with him.
Phi 1:15a envy James 3:14, 16
Phi 1:152 strife
Factiousness, partisanship.
Phi 1:153 some
Those who had fellowship with Paul and participated with him in the preaching of the gospel.
Phi 1:171 selfish
Self-seeking, rivalry, faction.
Phi 1:172 affliction
Lit., pressure. Those who announced Christ out of selfish ambition endeavored to make Paul’s bonds press him more heavily by depreciating him and his ministry while he was outwardly laid aside from his preaching. Paul’s affliction in bonds was due not to his preaching of the gospel but to his defense of the gospel. The Judaizers mixed the gospel with the law and circumcision. Paul defended it. This caused the riot which put him into bonds (Acts 21:27-36).
Phi 1:181a rejoice Phil. 2:17, 18, 28; 3:1; 4:4; Col. 1:24
The apostle’s heart was so broadened by grace that he even rejoiced in his opposers’ preaching of Christ in pretense. What an upright spirit this is! This was the outworking of the life, nature, and mind of Christ, who lived in the apostle. His experience of Christ was an enjoyment. Such a life rejoices no matter what the circumstances may be.
Phi 1:191a salvation Phil. 1:28; 2:12
The same Greek word as in 2:12. The salvation here is the working out of the salvation in 2:12; it means to be sustained and strengthened to live and magnify Christ (see note 124 in ch. 2). This requires the bountiful supply of the Spirit of Jesus Christ.
Phi 1:192 your
This is the supply of the Body of Christ, the church. Imprisonment did not isolate Paul from the Body of Christ or cut him off from the supply of the Body.
Phi 1:193 bountiful
The Greek word refers to the supplying of all the needs of the chorus by the choragus, the leader of the chorus. The bountiful supply of the all-inclusive Spirit enabled Paul to live and magnify Christ in his sufferings for Him.
Phi 1:194d Spirit Acts 16:7; Rom. 8:9; 1 Pet. 1:11
[ par. 1 2 ]
Phi 1:194 [1] The revelation in the Bible concerning God, Christ, and the Spirit is progressive. The Spirit is mentioned first as the Spirit of God, in relation to creation (Gen. 1:2). Then, He is mentioned as the Spirit of Jehovah, in the context of God’s relationship with man (Judg. 3:10; 1 Sam. 10:6); as the Holy Spirit, in relation to the conception and birth of Christ (Luke 1:35; Matt. 1:20); as the Spirit of Jesus, in relation to the Lord’s human living (Acts 16:7); as the Spirit of Christ, in relation to the Lord’s resurrection (Rom. 8:9); and here as the Spirit of Jesus Christ.
Phi 1:194 [2] The Spirit of Jesus Christ is “the Spirit” mentioned in John 7:39. This is not merely the Spirit of God before the Lord’s incarnation but the Spirit of God, the Holy Spirit with divinity, after the Lord’s resurrection, compounded with the Lord’s incarnation (humanity), human living under the cross, crucifixion, and resurrection. The holy anointing ointment in Exo. 30:23-25, a compound of olive oil and four kinds of spices, is a full type of this compound Spirit of God, who is now the Spirit of Jesus Christ. Here it is not the Spirit of Jesus (Acts 16:7) or the Spirit of Christ (Rom. 8:9) but the Spirit of Jesus Christ. The Spirit of Jesus is related mainly to the Lord’s humanity and human living; the Spirit of Christ is related mainly to the Lord’s resurrection. To experience the Lord’s humanity, as illustrated in 2:5-8, we need the Spirit of Jesus. To experience the power of the Lord’s resurrection, as mentioned in 3:10, we need the Spirit of Christ. In his suffering the apostle experienced both the Lord’s suffering in His humanity and the Lord’s resurrection. Hence, the Spirit to him was the Spirit of Jesus Christ, the compound, all-inclusive, life-giving Spirit of the Triune God. Such a Spirit has, and even is, the bountiful supply for a person like the apostle, who was experiencing and enjoying Christ in His human living and resurrection. Eventually, this compound Spirit of Jesus Christ becomes the seven Spirits of God, who are the seven lamps of fire before God’s throne to carry out His administration on earth for the accomplishing of His economy concerning the church, and who are the seven eyes of the Lamb for the transfusing of all that He is into the church (Rev. 1:4; 4:5; 5:6).
Phi 1:201 magnified
In the apostle’s suffering in his body, Christ was magnified, i.e., shown or declared to be great (without limitation), exalted, and extolled. The apostle’s sufferings afforded him opportunity to express Christ in His unlimited greatness. The apostle would have only Christ magnified in him, not the law or circumcision. This book is concerned with the experience of Christ. To magnify Christ under any circumstances is to experience Him with the topmost enjoyment.
Phi 1:211a live Gal. 2:20
Paul’s life was to live Christ. To him to live was Christ, not the law or circumcision. He would not live the law but would live Christ, not be found in the law but be found in Christ (3:9). Christ was not only his life but also his living. He lived Christ because Christ lived in him (Gal. 2:20). He was one with Christ in both life and living. He and Christ had one life and one living. They lived together as one person. Christ lived within Paul as Paul’s life, and Paul lived Christ without as Christ’s living. The normal experience of Christ is to live Him, and to live Him is to magnify Him always, regardless of the circumstances.
Phi 1:212 gain
Gain here refers to being with Christ in a higher degree. But in fulfilling God’s eternal purpose, being with Christ cannot compare with living Christ for His Body’s sake. Hence, Paul chose to live Christ.
Phi 1:23a depart 2 Cor. 5:8; 2 Tim. 4:6
Phi 1:231 with
To be with Christ is a matter of degree, not place. Paul desired to be with Christ in a higher degree, although he was already with Him constantly. Through his physical death he would be with Christ to a fuller extent than he enjoyed in this earthly life.
Phi 1:241 your
The apostle’s consideration was not selfish but was for the saints’ sake. He was absolutely occupied by the Lord and the church.
Phi 1:251 progress
Progress refers to the growth in life, and joy, to the enjoyment of Christ.
Phi 1:25a joy Phil. 4:4; Rom. 14:17; 15:13
Phi 1:252 the
The faith here refers to what the saints believe in (Jude 3; 2 Tim. 4:7).
Phi 1:25b faith Gal. 1:23; Phil. 1:27
Phi 1:261 boast
The Greek word means boasting, glorying, and rejoicing.
Phi 1:27c stand Phil. 4:1; 1 Cor. 16:13
Phi 1:271d one Acts 4:32; Phil. 2:2
We need not only to stand firm in one spirit in order to experience Christ but also to strive together with one soul along with the faith of the gospel. To be of one soul for the gospel work is more difficult than to be in one spirit for the experience of Christ (see 2:20). To be of one soul requires that, after having been regenerated in our spirit, we go further and be transformed in our soul, especially in our mind, which is the main and leading part of our soul.
Phi 1:272e striving Jude 3
Like athletes.
Phi 1:273 the
The faith here is personified. The believers should strive together with one soul along with the personified faith (cf. note 83 in 2 Tim. 1).
Phi 1:28a proof 2 Thes. 1:5
Phi 1:281b destruction Phil. 3:19
Destruction of all that they are and do.
Phi 1:282 salvation
Salvation of all that you are and do. See notes 191 in ch. 1 and 124 in ch. 2.
Phi 1:291 into
This implies that the believer has an organic union with Christ through believing into Him. To believe into Christ is to have our being merged into His that we two may be one organically.
Phi 1:292a suffer Rom. 8:17; 2 Cor. 1:7
To suffer on behalf of Christ, after receiving Him and being made one with Him through believing, is to participate in, to have the fellowship of, His sufferings (3:10) that we may experience and enjoy Him in His sufferings. This is to live Him and magnify Him in a situation in which He is rejected and opposed.
Phi 1:30a struggle Col. 1:29; 2:1; 1 Thes. 2:2; Heb. 10:32
Phi 1:301 me
Paul was a pattern set up by God’s grace for His New Testament economy (1 Tim. 1:14-16). The New Testament believers should experience and enjoy Christ by living and magnifying Him as Paul did in his sufferings for Christ, that they may be fellow partakers with Paul of grace.
Phi 2:11 If
In ch. 1 Paul, being rich in the experience of Christ, presented to the believers an account of his experience. Now in this chapter he asked the believers to have fellowship with him. Such a mutual fellowship of the believers and the apostle is needed for the experience of Christ.
Phi 2:12a consolation 2 Thes. 2:16-17
Or, exhortation, encouragement.
Phi 2:1b fellowship Phil. 1:5; cf. 2 Cor. 13:14
Phi 2:13c tenderheartedness Eph. 4:32
I.e., inward affection. Lit., bowels. The same word as in 1:8.
Phi 2:1d compassions Col. 3:12
Phi 2:21 Make
In vv. 1-2 the apostle appealed to the Philippians for their encouragement and consolation. He begged them to make his joy full if they had any encouragement in Christ, any consolation of love, any fellowship of spirit, any tenderheartedness and compassions toward him.
Phi 2:22a joy Phil. 1:4
Since this book is concerned with the experience and enjoyment of Christ, which issue in joy, it is a book filled with joy and rejoicing (1:4, 18, 25; 2:17-18, 28-29; 3:1; 4:1, 4).
Phi 2:23b think Phil. 4:2; Rom. 12:16; 2 Cor. 13:11
Among the Philippians there was dissension in their thinking (4:2), which troubled the apostle. Hence, he asked them to think the same thing, even the same one thing, that they might make his joy full.
Phi 2:24 same
This indicates that because of the dissension in their thinking, the Philippian believers had different levels of love. They did not have the same love toward all the saints for the keeping of oneness.
Phi 2:25c joined Phil. 1:27; 2:20; Acts 4:32
This indicates that the dissension among the Philippians was due to their not being joined in soul, to their not thinking the one thing in their mind, the leading part of their soul. The Philippians’ problem was not with their spirit but with their soul, that is, with their mind. They had Christ in their spirit through regeneration, but they did not have Christ in their soul through transformation. Only by having Christ saturate and occupy their entire soul could they be made one in soul.
Phi 2:26 the
According to the context of this book, the one thing here must refer to the subjective knowledge and experience of Christ (1:20-21; 2:5; 3:7-9; 4:13). Christ, and Christ alone, should be the centrality and universality of our entire being. Our thinking should be focused on the excellency of the knowledge and experience of Christ. Focusing on anything else causes us to think differently, thus creating dissensions among us.
Phi 2:31 Doing
This may indicate that the dissenting Philippians were doing things out of selfish ambition or vainglory, both of which cause dissensions among believers.
Phi 2:32a selfish Phil. 1:17
See note 171 in ch. 1.
Phi 2:33c lowliness 1 Pet. 5:5
Lowliness is in contrast to both selfish ambition and vainglory. This must be not our natural lowliness but the lowliness of Christ, as illustrated in vv. 7-8.
Phi 2:34 mind
This indicates again that the problem of dissension among the Philippians was a matter of their untransformed mind. They needed to have the mind that was in Christ (see v. 5).
Phi 2:41 virtues
Lit., things; referring to virtues and qualities. We should regard not only our own virtues and qualities but also those of others.
Phi 2:51 Let
Lit., think this in you. This refers to the considering in v. 3 and the regarding in v. 4. This kind of thinking, this kind of mind, was also in Christ when He emptied Himself, taking the form of a slave, and humbled Himself, being found in fashion as a man (vv. 7-8). To have such a mind requires us to be one with Christ in His inward parts (1:8). To experience Christ, we need to be one with Him to this extent, that is, in His tender inward feeling and in His thinking.
Phi 2:5a this Matt. 11:29
Phi 2:52 Christ
In ch. 1 the central point is to magnify Christ, to live Christ (vv. 20-21). In ch. 2 it is to take Christ as our pattern, our model. This pattern is the standard of our salvation (v. 12). In vv. 5-16 there are four basic elements: Christ (v. 5), salvation (v. 12), God (v. 13), and the word of life (v. 16). The word of life works out the pattern by the operating God to apply salvation to our daily living. In this way we enjoy Christ and live Him, taking Him as our pattern.
Phi 2:61a existing John 1:1
The Greek word denotes existing from the beginning, implying the Lord’s eternal preexistence.
Phi 2:62b form cf. 2 Cor. 4:4; Col. 1:15; Heb. 1:3
The expression, not the fashion, of God’s being (Heb. 1:3), identified with the essence and nature of God’s person and, hence, expressing them. This refers to Christ’s deity.
Phi 2:63 not
Although the Lord was equal with God, He did not consider being equal with God a treasure to be grasped and retained; rather, He laid aside the form of God (not the nature of God) and emptied Himself, taking the form of a slave.
Phi 2:6c equal John 5:18; 10:33
Phi 2:71a emptied cf. 2 Cor. 8:9
I.e., laid aside what He possessed—the form of God.
Phi 2:72 form
The same word as that in v. 6. In His incarnation the Lord did not alter His divine nature; He changed only His outward expression, from the form of God, the highest form, to that of a slave, the lowest form. This was not a change of essence but of state.
Phi 2:7b slave Matt. 20:27-28
Phi 2:73c becoming John 1:14; Rom. 8:3; Heb. 2:14
I.e., entering into a new state.
Phi 2:74 likeness
The form of God implies the inward reality of Christ’s deity; the likeness of men denotes the outward appearance of His humanity. He appeared to men as a man outwardly, but as God He had the reality of deity inwardly.
Phi 2:81 being
When Christ became in the likeness of men, entering into the condition of humanity, He was found in fashion as a man.
Phi 2:82 fashion
I.e., the outward guise, the semblance. This is a repetition, in a more particular sense, of the thought of likeness in v. 7. What Christ looked like in His humanity was found by men to be in fashion as a man.
Phi 2:83 humbled
Humbling Himself was a further step in emptying Himself. Christ’s self-humbling manifested His self-emptying.
Phi 2:8a obedient Rom. 5:19; Heb. 5:8; Matt. 26:39; John 10:18
Phi 2:84 death
[ par. 1 2 ]
Phi 2:84 [1] The death of a cross is the climax of Christ’s humiliation. To the Jews it was a curse (Deut. 21:22-23). To the Gentiles it was a death sentence imposed on malefactors and slaves (Matt. 27:16-17, 20-23). Hence, it was a shameful thing (Heb. 12:2).
Phi 2:84 [2] The Lord’s humiliation involved seven steps: (1) emptying Himself; (2) taking the form of a slave; (3) becoming in the likeness of men; (4) humbling Himself; (5) becoming obedient; (6) being obedient even unto death; and (7) being obedient unto the death of the cross.
Phi 2:91a exalted Isa. 52:13; Acts 2:33; Eph. 1:20
The Lord humbled Himself to the uttermost, but God exalted Him to the highest peak.
Phi 2:92 bestowed
Lit., graciously bestowed; i.e., freely bestowed.
Phi 2:93 name
I.e., the name of Jesus, mentioned in the following verse. See Acts 9:5. Since the Lord’s ascension, there has not been a name on this earth above the name of Jesus.
Phi 2:9b above Eph. 1:21; Heb. 1:4
Phi 2:101 in
The name is the expression of the sum total of what the Lord Jesus is in His person and work. In the name of Jesus means in the sphere and element of all that the Lord is. It is in this way that we worship the Lord and pray to Him.
Phi 2:10a every Isa. 45:23; Rom. 14:11
Phi 2:102 bow
Lit., bend.
Phi 2:103 in
Those who are in heaven are angels.
Phi 2:10b heaven Rev. 5:3, 13; cf. Eph. 1:10
Phi 2:104 on
Those who are on earth are men.
Phi 2:105 under
Those who are under the earth are the dead.
Phi 2:111 openly
This is to call on the Lord or on the name of the Lord (Rom. 10:9-10, 12-13).
Phi 2:112a Lord John 13:13; Acts 2:36; 10:36; Rom. 10:9; 14:9
God made the Lord Jesus, as a man, the Lord in His ascension (Acts 2:36). Thus, every tongue should confess that He is Lord.
Phi 2:113 to
I.e., resulting in. The result of our confessing that Jesus is Lord is that God the Father is glorified. This is the great end of all that Christ is and has done in His person and work (1 Cor. 15:24-28).
Phi 2:11b glory John 12:28; 17:1; Rom. 16:27; Eph. 3:21
Phi 2:121 So
I.e., as a consequence of taking Christ as a pattern of obedience in the preceding verses.
Phi 2:122 obeyed
This answers to becoming obedient in v. 8.
Phi 2:123 work
I.e., carry out, bring to the ultimate conclusion. We have received God’s salvation, which has as its climax our being exalted by God in glory as the Lord Jesus was (v. 9). We need to carry out this salvation, to bring it to its ultimate conclusion, by our constant and absolute obedience with fear and trembling. We have received this salvation by faith; now we must carry it out by obedience, which includes our being genuinely one in our soul (v. 2). To receive this salvation by faith is once for all; to carry it out is lifelong.
Phi 2:124a salvation Phil. 1:19
[ par. 1 2 ]
Phi 2:124 [1] Not eternal salvation from God’s condemnation and from the lake of fire but the daily salvation that is a living Person. This daily salvation results from taking the very Christ whom we live, experience, and enjoy as our inward as well as outward pattern. The main elements of this salvation are Christ as the crucified life (vv. 5-8) and Christ in His exaltation (vv. 9-11). When this pattern becomes the believers’ inward life, the pattern becomes their salvation. Only this would make the apostle’s joy full.
Phi 2:124 [2] In ch. 1 salvation comes through the bountiful supply of the Spirit of Jesus Christ, but here salvation comes from the operating God within us. The operating God is actually the Spirit of Jesus Christ. In both these cases salvation is a practical, daily, moment-by-moment salvation. The constant salvation in 1:19 is one in which a particular believer is saved from a specific encounter in a particular situation; whereas the constant salvation in 2:12 is one in which any believer is saved from ordinary things in common situations in his daily living.
Phi 2:125b fear 2 Cor. 7:15; Eph. 6:5
Fear is the inward motive; trembling is the outward attitude.
Phi 2:131 For
For introduces the reason we need to obey always. The reason is that God operates in us. In God’s economy we have the Lord Jesus as our pattern (vv. 6-11), as the standard of our salvation (v. 12), and we also have God operating in us both the willing and the working that our salvation may be carried out, brought to its ultimate conclusion. It is not that we by ourselves carry it out, but that God operates in us to do it. The only thing we need to do is to obey the inner operating God.
Phi 2:132 God
The God who operates in us is the Triune God—the Father, the Son, and the Spirit—the very God who is Christ in us (2 Cor. 13:3a, 5) and the Spirit in us (Rom. 8:11). The three—the Spirit, God, and Christ—are one.
Phi 2:133a operates 1 Cor. 12:6; Heb. 13:21
Or, energizes.
Phi 2:134 willing
The willing is within; the working is without. The willing takes place in our will, indicating that God’s operation begins from our spirit (cf. 4:23) and spreads into our mind, emotion, and will. This corresponds with Rom. 8, where we see that God works from our spirit (Rom. 8:4), through our mind (Rom. 8:6), and eventually into our physical body (Rom. 8:11).
Phi 2:135 working
Or, acting. The same Greek word as for operates in this verse.
Phi 2:136b good Eph. 1:5, 9
I.e., the good pleasure of His will (Eph. 1:5). God’s good pleasure is that we may reach the climax of His supreme salvation.
Phi 2:141a murmurings 1 Cor. 10:10; 1 Pet. 4:9
Murmurings are of our emotion and come mainly from the sisters; reasonings are of our mind and come mainly from the brothers. Both frustrate us from carrying out our salvation to the fullest extent and from experiencing and enjoying Christ to the uttermost. The context here indicates that murmurings and reasonings are due to disobedience to God. Obedience to God slays all murmurings and reasonings.
Phi 2:14b reasonings 1 Tim. 2:8
Phi 2:15a blameless Phil. 3:6; 1 Thes. 2:10; 5:23
Phi 2:151 guileless
Or, simple, artless (not political), innocent (Matt. 10:16). The Greek root means unmixed. Blameless describes our outward behavior, and guileless our inward character.
Phi 2:152 children
As children of God, we have God’s life and the divine nature (2 Pet. 1:4).
Phi 2:153b without Eph. 1:4
To be without blemish is the total quality of being blameless and guileless.
Phi 2:15c crooked Deut. 32:5; Acts 2:40
Phi 2:154 perverted
Lit., warped, twisted.
Phi 2:155d luminaries Gen. 1:16; Mark 4:21; Matt. 5:14, 16; Eph. 5:8
The Greek word refers to luminaries that reflect the light of the sun. As such luminaries, the believers shine in the world. They do not possess any light in themselves but have a heavenly ability to reflect the light of Christ. Christ is the sun, with the church as the moon and the believers as the planets to reflect Him by holding forth the word of life (v. 16).
Phi 2:156 world
The dark, corrupt world, which is usurped by Satan (1 John 5:19; 2:15-17). In the world can be rendered in the universe.
Phi 2:161 Holding
Lit., applying, presenting, offering. To hold forth the word of life is to apply it, to present it, and to offer it to the world by living out Christ.
Phi 2:162a word Acts 5:20
Different from the doctrine of dead letters. The word of life is the living breath of God (2 Tim. 3:16), the Spirit who gives life (John 6:63). We have the Lord Jesus as our pattern (vv. 6-11), we have God operating in us (v. 13), we are God’s children, having God’s life and the divine nature (v. 15), we are luminaries qualified to reflect the divine light of Christ (v. 15), and we have the word of life to hold forth, to present, to others. What a divine and rich provision! By such we are well able to carry out God’s salvation to its climax.
Phi 2:163b boast 2 Cor. 1:14; 1 Thes. 2:19
The way to make the apostle’s joy full (v. 2) is to live a life that takes Christ as the pattern and carries out God’s salvation fully, that the apostle may be able to boast, glory, and rejoice in the believers in the day of Christ.
Phi 2:164c day Phil. 1:6
The day of the Lord’s second coming, which is called “the day of the Lord” (1 Thes. 5:2; 2 Thes. 2:2; 1 Cor. 1:8; 2 Cor. 1:14) and “that day” (2 Tim. 1:18; 4:8). In that day all believers will appear before the judgment seat of Christ to receive the reward each deserves (2 Cor. 5:10; Matt. 25:19-30).
Phi 2:16d run 1 Cor. 9:26; Gal. 2:2; 2 Tim. 4:7
Phi 2:16e labor Gal. 4:11; 1 Thes. 3:5
Phi 2:17a poured 2 Tim. 4:6
Phi 2:171b drink Num. 15:1-10; 28:7-10
The drink offering was in addition to the basic offerings revealed in Lev. 1—6 (Num. 15:1-10; 28:7-10). The basic offerings are types of various aspects of Christ. The drink offering is a type of Christ as enjoyed by the offerer. Christ as the heavenly wine fills the offerer and even causes him to become wine to God. The apostle Paul became such a drink offering (2 Tim. 4:6) by enjoying Christ in this way, so that he could be poured out as a sacrifice to God upon the believers’ faith through the shedding of his blood.
Phi 2:172c sacrifice Rom. 15:16
The sacrifice and service of your faith means that the faith of the Philippian believers was a sacrifice offered to God and also became their service to God.
Phi 2:173 service
Like the priestly service. Cf. note 253.
Phi 2:174 faith
Faith here is all-inclusive and includes much more than the act of believing. It is the constitution and total expression of all that the believers have received, experienced, and enjoyed of Christ, including Christ as the basic offerings. Paul’s ministry resulted in the all-inclusive faith of the believers. Such a faith was offered as a sacrifice to God by the believers, and Paul rejoiced even to be poured out as a drink offering upon such a sacrifice.
Phi 2:175d rejoice Phil. 1:18
This means that the apostle rejoiced to have his blood shed as a drink offering upon the sacrifice of the believers’ faith.
Phi 2:176 rejoice
To rejoice together with means to share joy with. The apostle shared his joy with the Philippians in his being martyred for their faith. Hence, the phrase implies that he was congratulating them.
Phi 2:181 rejoice
The apostle expected that the Philippians would share their joy with him by congratulating him in his being martyred for their faith’s sake.
Phi 2:19a Timothy Phil. 1:1; 1 Cor. 4:17; 1 Thes. 3:2
Phi 2:191 encouraged
Or, of good comfort, of good cheer, refreshed.
Phi 2:201a like-souled Phil. 1:27; 2:2
This book deals very much with the believers’ soul. We must strive together with one soul along with the personified faith of the gospel (1:27); we must be joined in soul, thinking the one thing (v. 2); and we must be like-souled, genuinely caring for the things of Christ Jesus (vv. 20-21). In the gospel work, in the fellowship among the believers, and in the pursuing of the Lord’s interests, our soul is always a problem. Hence, it must be transformed, especially in its leading part, the mind (Rom. 12:2), that we may be of one soul, joined in soul, and like-souled in the Body life.
Phi 2:21a seek 1 Cor. 10:24
Phi 2:211 Christ
According to the context of this book, the things of Christ Jesus are the things concerning the church with all the saints.
Phi 2:221 approvedness
I.e., approved worth, proof of having been tested.
Phi 2:22a child 1 Cor. 4:17; 2 Tim. 1:2
Phi 2:222b served 1 Cor. 16:10
Lit., served as a slave.
Phi 2:24a come Phil. 1:25
Phi 2:25a Epaphroditus Phil. 4:18
Phi 2:251 brother
First a brother, then a fellow worker, and then a fellow soldier.
Phi 2:25b fellow Phil. 4:3; Rom. 16:3, 9, 21; Philem. 1, 24
Phi 2:252d apostle 2 Cor. 8:23; John 13:16
One sent with a commission.
Phi 2:253 minister
Derived from the same Greek word as that for service in v. 17 and referring to a minister whose ministry is like that of a priest. All New Testament believers are priests to God (1 Pet. 2:9; Rev. 1:6). Hence, our ministry to the Lord, in whatever aspect, is a priestly service (vv. 17, 30).
Phi 2:25e need Phil. 4:16
Phi 2:27a sick 1 Tim. 5:23; 2 Tim. 4:20
Phi 2:28a rejoice Phil. 1:18
Phi 2:29c hold cf. 1 Cor. 16:18
Phi 2:301a risking Acts 20:24
Venturing, recklessly exposing his life, like a gambler throwing down a stake.
Phi 2:302 life
Lit., soul. Epaphroditus was willing to risk his life for the churches and the saints.
Phi 2:30b fill 1 Cor. 16:17
Phi 2:303 service
See note 173; cf. note 253 in this chapter and note 32 in ch. 3.
Phi 3:1a rejoice Phil. 1:18; 2 Cor. 13:11; 1 Thes. 5:16
Phi 3:11 irksome
Or, wearisome, tedious, troublesome.
Phi 3:12 safe
To rejoice in the Lord is a safeguard, a security.
Phi 3:21 Beware
I.e., ever keep a watchful eye on. On the one hand, the apostle advised the Philippians to rejoice in the Lord; on the other hand, he warned them to ever keep a watchful eye on the Judaizers.
Phi 3:22a dogs Psa. 22:16, 20; Matt. 7:6; 2 Pet. 2:22; Rev. 22:15
Since no conjunction is used between any of these three clauses, they must refer to the same class of people. Dogs are unclean (Lev. 11:27), the evil workers are evil, and the concision are those deserving of contempt. (Concision, meaning mutilation, is a contemptuous term for circumcision. See note 121 in Gal. 5.) The dogs here are the Judaizers. In nature the Judaizers are unclean dogs, in behavior they are evil workers, and in religion they are the concision, people of shame. In such a book concerning the experience and enjoyment of Christ, the apostle warned the Gentile believers to be wary of such unclean, evil, and contemptible people.
Phi 3:2b workers 2 Cor. 11:13
Phi 3:22c concision Rom. 2:28; Gal. 5:2; 6:12-13, 15
See note 22.
Phi 3:31a circumcision Rom. 2:29; 4:11-12; Col. 2:11
New Testament believers, genuinely circumcised by Christ’s crucifixion (see note 111 in Gal. 5 and note 111 in Col. 2). They are absolutely different from the Judaizers. They serve as priests by the Spirit of God, not by the ordinances of law; they boast in Christ, not in the law; and they do not have confidence in the flesh but in the Spirit.
Phi 3:32 serve
The Greek word for serve here and the word for service in 2:17 refer to the priestly service.
Phi 3:3b boast Rom. 15:17; 1 Cor. 1:31
Phi 3:33 have
In vv. 2 and 3 there is a threefold contrast: believers who serve by the Spirit of God, in contrast to the dogs; believers who boast in Christ, in contrast to evil workers; and believers who have no confidence in the flesh, in contrast to the concision.
Phi 3:34c flesh Rom. 8:4-9
The flesh here comprises all that we are and have in our natural being. The fact that the Judaizers had confidence in their circumcision was a sign that their confidence was in their flesh, not in the Spirit.
Phi 3:4a flesh 2 Cor. 11:18; 5:16
Phi 3:51a eighth Gen. 17:12; Luke 1:59
The day for a genuine Israelite to be circumcised (Gen. 17:12). Being circumcised on that day distinguished him from the Ishmaelites (Ishmael was circumcised thirteen years after his birth—Gen. 17:25) and proselytes, who were circumcised on a later day.
Phi 3:52b race Rom. 11:1
God’s called race, the genuine seed of Abraham (Rom. 11:1; 2 Cor. 11:22). Paul was not a descendant of the proselytes, who were grafted into the race of God’s covenant.
Phi 3:53 tribe
A lovely and faithful tribe, among whom was the royal city of Jerusalem with the temple of God (Deut. 33:12).
Phi 3:54c Hebrew 2 Cor. 11:22
A Hebrew born of Hebrew parents with Hebrew ancestry on both sides.
Phi 3:55d law Acts 22:3
The law of Moses, which is respected by all orthodox Jews.
Phi 3:56e Pharisee Acts 23:6; 26:5
The Pharisees were the strictest sect of the Jewish religion (Acts 26:5; 23:6), a sect exceedingly zealous for the law of Moses. See note 71 in Matt. 3.
Phi 3:61a zeal Acts 22:3; Gal. 1:14
Zeal for the law of Moses and for the Jewish religion (Gal. 1:14 and note 1).
Phi 3:6b persecuting Acts 8:1, 3; 22:4; 1 Cor. 15:9; 1 Tim. 1:13
Phi 3:6c righteousness Phil. 3:9; Rom. 10:5
Phi 3:62d blameless Luke 1:6
I.e., found or proven blameless. This was in the eyes of man, according to man’s judgment. In the eyes of God, according to His righteous law, no flesh is blameless (Gal. 2:16b).
Phi 3:71 But
Verses 7 and 8 are the heart of this book. Here we are initiated into the experience of Christ.
Phi 3:72 things
The things mentioned in vv. 5-6.
Phi 3:73 loss
All the different gains were counted as one loss by Paul because they all issued in one thing, that is, the loss of Christ, as indicated by on account of Christ.
Phi 3:74 on
All the things that were once gains to Paul hindered him and held him back from participating in and enjoying Christ. Hence, on account of Christ all the gains were a loss to him.
Phi 3:81 But
Verses 8-11, being one long sentence, are like the ascending steps of a staircase, bringing us higher and higher until we reach the peak in v. 11.
Phi 3:82 also
Paul counted as loss on account of Christ not only the things of his former religion listed in vv. 5 and 6 but all other things as well.
Phi 3:8a all Luke 14:33
Phi 3:83 excellency
The excellency of the knowledge of Christ is derived from the excellency of His person. The Jews consider the law of God given through Moses the most excellent thing in human history; hence, they are zealous for the law. Paul participated in that zeal. But when Christ was revealed to him by God (Gal. 1:15-16), he saw that the excellency, the supereminence, the supreme preciousness, the surpassing worth, of Christ far exceeded the excellency of the law. His knowledge of Christ issued in the excellency of the knowledge of Christ. On account of this, he counted as loss not only the law and the religion founded according to the law, but all things.
Phi 3:8b knowledge Phil. 3:10; John 17:3; Eph. 4:13; 2 Pet. 1:2
Phi 3:84 on
The phrase as to, which may be rendered according to, is used three times in vv. 5-6, with the law, zeal, and righteousness. The phrase on account of, which may be rendered because of, is used three times in vv. 7-8, with Christ (twice) and with the excellency of the knowledge of Christ. Christ stands in contrast to the law, the zeal for it, and the righteousness in it. The excellency of the knowledge of Christ and Christ Himself are in contrast to all things and to the law. On account of Christ and the excellency of the knowledge of Christ, Paul gave up the law, his zeal for it, the righteousness in it, and all other things. This indicates that Christ and the excellency of the knowledge of Christ are far superior to the law and all things.
Phi 3:85 refuse
Referring to dregs, rubbish, filth, that which is thrown to the dogs; hence, dog food, dung. There is no comparison between such things and Christ.
Phi 3:86c gain Phil. 3:12
To know Christ is not merely to have the knowledge concerning Him but to gain His very person. Christ is the embodiment of the fullness of the Godhead (Col. 2:9) and the reality of the shadows of all positive things (Col. 2:16-17). To gain something requires the paying of a price. To gain Christ is to experience, enjoy, and take possession of all His unsearchable riches (Eph. 3:8) by paying a price.
Phi 3:91 found
Paul had been altogether in the Jewish religion under the law and had always been found by others in the law. But at his conversion he was transferred from the law and his former religion into Christ and became “a man in Christ” (2 Cor. 12:2). Now he expected to be found in Christ by all who observed him—the Jews, the angels, and the demons. This indicates that he aspired to have his whole being immersed in and saturated with Christ that all who observed him might find him fully in Christ. Only when we are found in Christ will Christ be expressed and magnified (Phil. 1:20).
Phi 3:92 not
“Not having my own righteousness…but… the righteousness which is out of God” was the condition in which Paul desired to be found in Christ. He wanted to live not in his own righteousness but in the righteousness of God, and to be found in such a transcendent condition, expressing God by living Christ, not by keeping the law.
Phi 3:9a righteousness Phil. 3:6; Rom. 10:5
Phi 3:93 out
The righteousness that comes from man’s own effort to keep the law, as mentioned in v. 6.
Phi 3:94b faith Rom. 9:30; 10:6; Gal. 2:16
Lit., faith of Christ. See note 221 in Rom. 3. The faith with which we believe in Christ issues from our knowing and appreciating Christ. It is Christ Himself, infused into us through our appreciation of Him, who becomes our faith—the faith in Him. Hence, it is the faith of Christ that brings us into an organic union with Him.
Phi 3:95c righteousness 1 Cor. 1:30
The righteousness that is God Himself lived out of us to be our righteousness through our faith in Christ. Such righteousness is the expression of God, who lives in us.
Phi 3:96 based
I.e., on the basis or condition of faith. Faith is the basis, the condition, on which we receive and possess the righteousness that is out of God, the highest righteousness, which is Christ (1 Cor. 1:30).
Phi 3:101a know Phil. 3:8
Paul lived in a condition of having not his own righteousness but the righteousness that is out of God, in order to know (to experience) Christ and the power of His resurrection and the fellowship of His sufferings. In v. 8 to have the excellency of the knowledge of Christ is by revelation. But to know Him here is by experience—to have the experiential knowledge of Him, to experience Him in the full knowledge of Him. Paul first received the revelation of Christ, then sought the experience of Christ—to know and enjoy Christ in an experiential way.
Phi 3:102b power Rom. 1:4; Eph. 1:19
The power of Christ’s resurrection is His resurrection life, which raised Him from the dead (Eph. 1:19-20). The reality of the power of Christ’s resurrection is the Spirit (Rom. 1:4). To know, to experience, this power requires identification with Christ’s death and conformity to it. Death is the base of resurrection. To experience the power of Christ’s resurrection, we need to live a crucified life, as He did. Our conformity to His death affords the power of His resurrection a base from which to rise up that His divine life may be expressed in us.
Phi 3:103c fellowship Matt. 20:23; Rom. 8:17; Col. 1:24
The participation in Christ’s sufferings (Matt. 20:22-23; Col. 1:24), a necessary condition for the experience of the power of His resurrection (2 Tim. 2:11) by being conformed to His death. Paul was pursuing to know and experience not only the excellency of Christ Himself but also the life power of His resurrection and the participation in His sufferings. With Christ, the sufferings and death came first, followed by the resurrection; with us, the power of His resurrection comes first, followed by the participation in His sufferings and conformity to His death. We first receive the power of His resurrection; then by this power we are enabled to participate in His sufferings and live a crucified life in conformity to His death. Such sufferings are mainly for producing and building up the Body of Christ (Col. 1:24).
Phi 3:104d conformed Rom. 6:3, 5; 2 Cor. 4:10-12
To take Christ’s death as the mold of one’s life. Paul lived a crucified life continually, a life under the cross, just as Christ did in His human living. Through such a life the resurrection power of Christ is experienced and expressed. The mold of Christ’s death refers to Christ’s experience of continually putting to death His human life that He might live by the life of God (John 6:57). Our life should be conformed to such a mold by our dying to our human life to live the divine life. Being conformed to the death of Christ is the condition for knowing and experiencing Him, the power of His resurrection, and the fellowship of His sufferings.
Phi 3:111 attain
I.e., arrive at. This requires us to triumphantly run the race for the prize (1 Cor. 9:24-26; 2 Tim. 4:7-8).
Phi 3:112a out Heb. 11:35
[ par. 1 2 ]
Phi 3:112 [1] I.e., the outstanding resurrection, the extra-resurrection, which will be a prize to the overcoming saints. All believers who are dead in Christ will participate in the resurrection from the dead at the Lord’s coming back (1 Thes. 4:16; 1 Cor. 15:52). But the overcoming saints will enjoy an extra, outstanding portion of that resurrection. See note 352 in Heb. 11.
Phi 3:112 [2] To arrive at the out-resurrection indicates that our entire being has been gradually and continually resurrected. God first resurrected our deadened spirit (Eph. 2:5-6); then from our spirit He proceeds to resurrect our soul (Rom. 8:6) and our mortal body (Rom. 8:11), until our entire being—spirit, soul, and body—is fully resurrected out of our old being by and with His life. This is a process in life through which we must pass and a race that we must run until we arrive at the out-resurrection as the prize. Hence, the out-resurrection should be the goal and destination of our Christian life. We can reach this goal only by being conformed to the death of Christ, by living a crucified life. In the death of Christ we are processed in resurrection from the old creation to the new.
Phi 3:11b resurrection John 5:29; 1 Cor. 15:21, 23; Rev. 20:5
Phi 3:121 Not
Paul had already obtained the believers’ common salvation by the believers’ common faith (1 Tim. 1:14-16), but he had not obtained the extra portion of resurrection. To obtain that portion he had to pursue, to run, and to finish his course triumphantly.
Phi 3:122 have
At his conversion.
Phi 3:12a obtained 1 Cor. 9:24
Phi 3:123 am
In his present seeking.
Phi 3:124b perfected Phil. 3:15; Heb. 6:1
Or, completed, mature (in life).
Phi 3:125c pursue Phil. 3:14
The same Greek word as for persecute, meaning also to press toward, to follow after. In such a way Paul ran the race to obtain the prize and reach maturity. Before he was saved, he persecuted Christ. After he was saved, he pursued Christ to such an extent that he persecuted Christ, but in a positive way.
Phi 3:126 lay
Gain, grasp, take possession of, seize.
Phi 3:127 that
At his conversion Paul was grasped, taken possession of, by Christ in order that he might grasp, take possession of, Christ. Christ gained him that he might gain Christ (v. 8).
Phi 3:128 laid
Gained, grasped, taken possession of, seized. So in v. 13.
Phi 3:131 not
Paul had experienced and gained Christ tremendously, yet he did not account of himself to have experienced Christ in full or gained Him to the uttermost. He still endeavored to pursue toward the goal—the gaining of Christ to the fullest extent.
Phi 3:132 Forgetting
In order to gain Christ to the fullest extent, Paul not only forsook his experiences in Judaism but also would not linger in his past experiences of Christ. He forgot the past. Not to forget but to linger in our past experiences, however genuine they were, frustrates our further pursuing of Christ.
Phi 3:133 stretching
Christ is unsearchably rich. There is a vast territory of His riches to be possessed. Paul was stretching out to reach the farthest extent of this territory.
Phi 3:141a pursue Phil. 3:12; 1 Cor. 9:24, 26; 2 Tim. 4:7
See note 125.
Phi 3:142 goal
The fullest enjoyment and gaining of Christ.
Phi 3:143b prize 1 Cor. 9:24; Heb. 10:35; 11:26
The uttermost enjoyment of Christ in the millennial kingdom as a reward to the victorious runners of the New Testament race.
Phi 3:144c called Rom. 8:28; Heb. 3:1; 2 Tim. 1:9
To be called upward is for the obtaining of the prize to which God has called us from above, from the heavens. This heavenly calling (Heb. 3:1) corresponds with the heavenly commonwealth in v. 20. It is not an earthly calling like that given to the children of Israel in the flesh. This upward calling is to take possession of Christ, whereas the earthly calling to the children of Israel was to take possession of the physical land.
Phi 3:151a full-grown Phil. 3:12; 1 Cor. 2:6
I.e., mature, perfect. Maturity is a stage. We may be mature but not mature in full. Full-grown here is used in a relative sense—relatively mature, neither childish nor fully mature. Hence, further pursuing, further growth, is needed.
Phi 3:152b this Phil. 2:2, 5; 4:2
In this book the dealing with the Philippian believers is focused on the mind, the leading part of the soul. This book charges them to strive together with one soul along with the personified gospel (1:27), to think the same thing, to be joined in soul, even to think the one thing (2:2; 4:2), to let the mind that was in Christ be in them (2:5), and to have this one mind, a mind focused on the pursuing and gaining of Christ to the uttermost. When our mind is thus occupied, we have the same mind, thinking the same thing, even thinking the one thing—the fullest gaining of Christ—being joined in soul, like-souled (2:20), and made one soul.
Phi 3:153d reveal Gal. 1:16
The pursuing of Christ must be our goal. We should not be otherwise minded. God reveals to us that we need such a mind, a mind focused on the pursuing of Christ. He desires to continually adjust our mind, turning it toward Christ as the center.
Phi 3:161 Nevertheless
This word concludes the preceding verses, charging us with only this one thing: to walk by the same rule.
Phi 3:162 whereunto
Whereunto we have attained modifies walk.
Phi 3:163 same
Same line, same path, same steps. Paul’s use of this word indicates that by the same path we should walk according to the elementary principle.
Phi 3:164a walk Gal. 6:16; 5:25; Acts 21:24
Gk. stoicheo, meaning to walk orderly, derived from steicho, which means to range in regular line, to march in military rank, to keep step, to conform to virtue and piety. The word is also used in Rom. 4:12 and Gal. 5:25; 6:16. It is different from the word walk in vv. 17 and 18, which means to live, to deport oneself, to be occupied with, to walk about, as used in Rom. 6:4; 8:4; 13:13; 1 Cor. 3:3; Gal. 5:16; and Eph. 4:1, 17. By this word the apostle charged us to walk and to order our lives—whereunto we have attained, at the state to which we have attained—by the same rule, in the same line, in the same path, in the same footsteps. Whatever state we have attained to in our spiritual life, we all must walk, as the apostle did, by the same rule, in the same path; that is, we must pursue Christ toward the goal that we may gain Christ to the fullest extent as the prize of the upward calling of God. See note 252 in Gal. 5.
Phi 3:17a imitators 1 Cor. 4:16; 11:1
Phi 3:17b pattern 2 Thes. 3:9; 1 Tim. 4:12; Titus 2:7; 1 Pet. 5:3
Phi 3:181 many
[ par. 1 2 ]
Phi 3:181 [1] Probably those who practiced the Epicurean philosophy, which promoted indulgence in the pleasure of eating and drinking and encouraged self-gratification in other things, all of which are contrary to the cross of Christ. Verse 2 shows that the Judaizers were a damage to the Philippian believers, and this verse, that the Epicureans were another kind of damage to them. The former was of Jewish origin; the latter, of a heathen source.
Phi 3:181 [2] Basically, the exhortation in this chapter was prompted by these two groups of people. In speaking of the Judaizers, it edified the Philippians concerning the matter of dealing with the soul (vv. 1-16), especially with the mind; and in alluding to the Epicureans, it instructed the believers concerning the matter of dealing with the body (vv. 17-21). To deal with the soul we must count as refuse all religious, philosophical, and cultural things. In dealing with the body, we should take care of our physical need but should not indulge in excessive physical enjoyment.
Phi 3:18a weeping Acts 20:31
Phi 3:182b cross Gal. 6:12
The cross of Christ terminated the indulgence of the lusts of the physical body (Gal. 5:24).
Phi 3:191 Whose
The Epicureans, who worshipped their belly and served their stomach. In promoting the enjoyment of eating and drinking, they were more concerned with physical indulgence and enjoyment than with ethics or morality. Their stomach was their god.
Phi 3:19a destruction Phil. 1:28
Phi 3:19b stomach Rom. 16:18
Phi 3:19c shame Jude 13; Hosea 4:7
Phi 3:192 earthly
Physical things, material things, matters of eating and drinking. We need things such as food and clothing; however, we should not indulge ourselves in these things.
Phi 3:201a commonwealth Eph. 2:19
Or, citizenship. The Greek word denotes commonwealth, associations of life.
Phi 3:202b heavens Eph. 2:6; Heb. 12:22
In contrast to earthly in the preceding verse. Those who practiced the Epicurean philosophy set their mind on earthly things, but our commonwealth is in the heavens.
Phi 3:20c await 1 Cor. 1:7; 1 Thes. 1:10
Phi 3:211a transfigure 1 Cor. 15:51-54
The transfiguration of our body is the ultimate consummation of God’s salvation. In His salvation God first regenerated our spirit (John 3:6), now is transforming our soul (Rom. 12:2), and consummately will transfigure our body, making us the same as Christ in all three parts of our being.
Phi 3:212b body Rom. 8:23
Our natural body, made of worthless dust (Gen. 2:7) and damaged by sin, weakness, sickness, and death (Rom. 6:6; 7:24; 8:11).
Phi 3:213 body
Christ’s resurrected body, saturated with God’s glory (Luke 24:26) and transcendent over corruption and death (Rom. 6:9).
Phi 3:21d glory 1 Cor. 15:43; Col. 3:4
Phi 3:214 according
The transfiguring of our body is accomplished by the Lord’s great power, which subjects all things to Himself (Eph. 1:19-22). This is the almighty power in the universe.
Phi 3:21e subject 1 Cor. 15:27-28; 1 Pet. 3:22
Phi 4:11b joy Phil. 1:4; 1 Thes. 2:19-20
Joy is inward; a crown is manifested outwardly. The believers were the apostle’s inward happiness and outward glory.
Phi 4:1c crown cf. Prov. 17:6
Phi 4:12 in
In the way presented by the apostle in the foregoing chapter.
Phi 4:1d stand Phil. 1:27; 1 Cor. 16:13
Phi 4:21a think Phil. 2:2; 1 Cor. 1:10
This indicates that the two sisters were dissenting from each other; they were not of the same mind. Hence, there was the exhortation in this book to strive together with one soul along with the personified gospel (1:27), to be joined in soul, thinking the one thing (2:2), and to have the same mind to pursue Christ (3:14-15).
Phi 4:31 yokefellow
Referring to two oxen pulling a plow; used as a metaphor. Yokefellow refers to being yoked together with another to bear a common burden.
Phi 4:32 assist
Assist them to think the same thing in the Lord, and thereby to be one.
Phi 4:33 contended
Labored with, strove together with, wrestled in company with, as a team of athletes.
Phi 4:3a fellow Phil. 2:25
Phi 4:3b names Luke 10:20; Heb. 12:23
Phi 4:34c book Rev. 3:5; 17:8; 20:15
A heavenly record of the redeemed in Christ.
Phi 4:41a Rejoice Phil. 3:1; 1 Thes. 5:16
Rejoicing affords us the strength for the oneness spoken of in vv. 2 and 3. Furthermore, rejoicing in the Lord is the secret of having the excellent virtues listed in vv. 5-9.
Phi 4:51 Let
The apostle’s charge in vv. 5-9 should be the outward expression of the inner reality of the experience of Christ spoken of by him in chs. 1—3.
Phi 4:52 forbearance
I.e., reasonableness, considerateness, and consideration in dealing with others, not being strict in claiming one’s legal rights. It is in contrast to selfish ambition and vainglory (2:3) and to murmurings and reasonings (2:14). It is Christ Himself as an excellent virtue lived out of the believers.
Phi 4:53a near James 5:8; Heb. 10:37
Near in space and time. With respect to space, the Lord is near us, ready to help. With regard to time, the Lord is at hand, coming soon.
Phi 4:61 be
I.e., worry. Anxiety, coming from Satan, is the sum total of human life and disturbs the believers’ life of living Christ; forbearance, coming from God, is the sum total of a life that lives Christ. The two are opposites.
Phi 4:6a anxious Matt. 6:25; 1 Pet. 5:7
Phi 4:62b prayer Eph. 6:18; 1 Tim. 2:1
Prayer is general, having worship and fellowship as its essence; petition is special, being for particular needs.
Phi 4:63 with
Not and but with. Both our prayer and our petition should be accompanied by our giving thanks to the Lord.
Phi 4:6c thanksgiving Eph. 5:20; Col. 3:17; 1 Thes. 5:18
Phi 4:64 to
The Greek word is often translated with (John 1:1; Mark 9:19; 2 Cor. 5:8; 1 John 1:2). It denotes motion toward, in the sense of a living union and communion, implying fellowship. Hence, the sense of to God here is in the fellowship with God.
Phi 4:71a peace Phil. 4:9; Isa. 26:3; John 14:27; Col. 3:15
The result of practicing fellowship with God in prayer is that we enjoy the peace of God. The peace of God is actually God as peace (v. 9) infused into us through our fellowship with Him by prayer, as the counterpoise to troubles and the antidote to anxiety (John 16:33).
Phi 4:72c guard 1 Pet. 1:5; Jude 1
Or, mount guard over. The God of peace patrols before our hearts and thoughts in Christ, keeping us calm and tranquil.
Phi 4:73 hearts
The heart is the source; the thoughts are the issue.
Phi 4:81 true
Truthful ethically. It does not mean true in matter of fact.
Phi 4:82 dignified
I.e., venerable, worthy of reverence, noble, grave; implying the idea of dignity, which inspires and invites reverence.
Phi 4:83 righteous
Right, not just, before God and man.
Phi 4:84a pure 1 Tim. 4:12; 5:22
I.e., single in intention and action, without any mixture.
Phi 4:85 lovely
I.e., lovable, agreeable, endearing.
Phi 4:86b well 2 Cor. 6:8
I.e., of good repute, attractive, winning, gracious.
Phi 4:87c virtue 2 Pet. 1:5
Meaning excellence, that is, ethical energy exhibited in vigorous action. See notes 311 and 54 in 2 Pet. 1.
Phi 4:88 praise
I.e., things worthy of praise, as the companion of virtue. The first six items are categorized under what things are; the last two, under if any. This indicates that the last two items are a summing up of the first six, in all of which are some virtue or excellence and something worthy of praise.
Phi 4:89 take
Think about, ponder, consider.
Phi 4:91a received 1 Thes. 1:6
Not only learned but also received.
Phi 4:92 seen
Not only heard but also seen.
Phi 4:93 practice
Not only should the believers think about the things mentioned in v. 8; they should also practice the things they have learned, received, heard, and seen in the apostle.
Phi 4:94b God Rom. 15:33; 1 Thes. 5:23; Heb. 13:20
The God of peace is the source of all the things mentioned in vv. 8 and 9. By our fellowshipping with Him and having Him with us, all these virtues will issue forth in our life.
Phi 4:10a rejoiced Phil. 1:18
Phi 4:101 blossom
The Greek word means to sprout and bloom, implying that the Philippian believers’ thinking toward the apostle was a matter of life. For some time their thinking for Paul had been dormant. But when Paul wrote this Epistle, their thinking for him had begun to blossom anew, just like a plant’s sprouting and blooming.
Phi 4:11a lack 2 Cor. 11:9
Phi 4:111b content 1 Tim. 6:6, 8; Heb. 13:5
Self-sufficient, satisfied in oneself. This is a word used by the Stoics, who taught that a person should be content in all circumstances. Being content is the opposite of the Epicurean practice referred to in 3:18-19.
Phi 4:121 abased
Humbled, in lowly circumstances.
Phi 4:122 abound
To live in abundance.
Phi 4:123 in
In everything means in each matter; in all things means in all matters. Together, these two phrases encompass all the things in the course of human life. Paul learned the secret of experiencing Christ—to experience Him in everything and in every place.
Phi 4:124 I
Lit., I have been initiated. The metaphor here refers to a person’s being initiated into a secret society with instruction in its rudimentary principles. After Paul was converted to Christ, he was initiated into Christ and the Body of Christ. He then learned the secret of how to take Christ as life, how to live Christ, how to magnify Christ, how to gain Christ, and how to have the church life, all of which things are rudimentary principles.
Phi 4:125 filled
Satisfied.
Phi 4:12a hunger 1 Cor. 4:11; 2 Cor. 11:27
Phi 4:126 abound
To have abundance, sufficiency, more than enough.
Phi 4:127b lack 2 Cor. 11:9
To be in want, to suffer privation.
Phi 4:131 in
Paul was a person in Christ (2 Cor. 12:2), and he desired to be found in Christ by others. Now he declared that he was able to do all things in Him, the very Christ who empowered him. This is an all-inclusive and concluding word on his experience of Christ. It is the converse of the Lord’s word in John 15:5 concerning our organic relationship with Him, “Apart from Me you can do nothing.”
Phi 4:132a empowers 2 Cor. 12:9; Eph. 3:16; 1 Tim. 1:12; Col. 1:11
The Greek word means makes dynamic inwardly. Christ dwells in us (Col. 1:27). He empowers us, makes us dynamic from within, not from without. By such inward empowering Paul was able to do all things in Christ.
Phi 4:141a fellowship Heb. 10:33; Rev. 1:9
This was the fellowship unto the furtherance of the gospel (1:5), by their supplying of material things to the apostle (v. 18).
Phi 4:142 affliction
Referring to Paul’s imprisonment (1:17).
Phi 4:15b went Acts 17:14-15
Phi 4:15c Macedonia 2 Cor. 11:9
Phi 4:151 fellowship
This fellowshipping (sharing) is the fellowship unto the furtherance of the gospel mentioned in 1:5 and 4:14.
Phi 4:152d account Phil. 4:17
The Philippian believers’ supplying of material things to the apostle opened an account with the apostle.
Phi 4:153 giving
The supplying and receiving of material things to meet the apostle’s need in his gospel work.
Phi 4:154 you
The church in Philippi was a unique example in the supplying of the sent one’s needs for the furtherance of the gospel.
Phi 4:16a Thessalonica Acts 17:1
Phi 4:16b need Phil. 2:25
Phi 4:171 gift
The material things given to the Lord’s servant for the Lord’s interests.
Phi 4:172a fruit Rom. 15:28; Titus 3:14
The result of their fellowship, participation, in the apostle’s gospel work. This will be a reward in the day of the Lord.
Phi 4:173b account Phil. 4:15
The account opened in v. 15. We should follow the Philippians’ example by opening such an account and keeping its credit side continually increasing in the fruit of our giving.
Phi 4:181 filled
Fully supplied.
Phi 4:18a Epaphroditus Phil. 2:25
Phi 4:182 things
The material things given as a supply to the apostle.
Phi 4:183 sweet-smelling
The same Greek phrase as in Eph. 5:2. A sweet-smelling odor of sacrifices offered to God (Gen. 8:21).
Phi 4:184b sacrifice Heb. 13:16
The Philippians’ material gift, given to supply the apostle’s need, was considered by him a sacrifice to God, acceptable and well pleasing (Heb. 13:16). Paul indicated in his appreciation that what the Philippians did toward him was done toward God. This implies that he had the assurance that he was one with God and that his work was by God and for God.
Phi 4:191 my
The apostle in his experience had the conviction and assurance that he was one with God and that God was his God. Since he considered the Philippians’ material gift to him a sacrifice to God, he believed with assurance that God, who was one with him and who was his God, would richly repay the Philippians.
Phi 4:192a fill 2 Cor. 9:8
Fully supply, satisfy to the full.
Phi 4:193 your
Since the Philippians cared for God’s sent one, God would care for their every need.
Phi 4:194 according
God supplies us according to His riches, not according to our needs. His riches exceed our needs.
Phi 4:195 in
In glory modifies fill. Glory is the expression of God; it is God expressed in splendor. God’s rich supply to the believers, who are His children, expresses God and bears the glory of God. The apostle assured the Philippians that God would abundantly supply all their needs in a way that would bring them into His glory.
Phi 4:196 in
In Christ Jesus also modifies fill. Christ, the all-inclusive One, is the base, the element, the sphere, and the channel in and by which God cares for His people according to His riches and in glory. This indicates that even the believers’ giving and receiving of material things are intimately related to the experience of Christ.
Phi 4:201 our
God is not only the apostle’s God but also the believers’.
Phi 4:202a glory Rom. 11:36
Glory is God expressed in His splendor and excellency for our appreciation. For glory to be to God means that God is expressed in this way. Our giving in Christ, which is to God for God’s interests, brings in God’s glory, not only for our enjoyment but also for God’s glorification.
Phi 4:203 Amen
See note 135 in Matt. 6.
Phi 4:22a saints Phil. 1:1; Rom. 1:7
Phi 4:221 those
Caesar’s household comprised all who were attached to the palace of Nero. Some of these were converted through contact with Paul and became believers in Christ in Rome.
Phi 4:231a grace 2 Cor. 12:9; 13:14
God in Christ as our supply and enjoyment, conveyed to us and realized through the bountiful supply of the Spirit of Jesus Christ (1:19). To experience Christ as Paul did, we need this grace.
Phi 4:232b spirit Gal. 6:18; 2 Tim. 4:22
[ par. 1 2 ]
Phi 4:232 [1] Our regenerated spirit, which is indwelt by the Spirit of Christ. It is in this spirit of ours that we experience and enjoy Christ as Paul did.
Phi 4:232 [2] This book, which is concerned with the experience of Christ, points out to us at the beginning, in ch. 1, that it is the bountiful supply of the Spirit of Jesus Christ that enables us to live Christ, even to magnify Christ under any circumstances, that we may enjoy Him as the uttermost salvation. Here, at the end of the book, we are told that our experience and enjoyment of Christ must take place in our spirit, which has been regenerated to be the dwelling place and vessel of the Triune God. Therefore, this is altogether a matter of the union and mingling of the processed Triune God, who has become the all-inclusive, life-giving Spirit, and the spirit of us, the tripartite men, who are being transformed by such a Spirit. We must live and act in our wonderful spirit by the Triune God as the wonderful Spirit. Only then can we experience and enjoy the Triune God, who was processed through incarnation, crucifixion, resurrection, and ascension, as the inexhaustibly sufficient grace and thus become His fullness, His expression.