Interpretive Study of Philippians-2

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, God in Philippians.

Philippians Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1) C3-S2 (Verse 1) C3-S3 (Verse 2) C3-S4 (Verse 3) C3-S5 (Verse 4) C3-S6 (Verse 4-6) C3-S7 (Verse 7) C3-S8 (Verse 8-11) C3-S9 (Verse 12) C3-S10 (Verse 13-14) C3-S11 (Verse 15) C3-S12 (Verse 16) C3-S13 (Verse 17) C3-S14 (Verse 18-19) C3-S15 (Verse 20-21)

The Chapter theme is: that I may win Christ, And be found in him.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The Treasury of Scripture Knowledge provides the following chapter outline:
'1 He warns them to beware of the false teachers of the circumcision;
4 shewing that himself has greater cause than they to trust in the righteousness of the law;
7 which notwithstanding he counts as dung and loss, to gain Christ and his righteousness; 12 therein acknowledging his own imperfection.
15 He exhorts them to be thus minded;
17 and to imitate him, 18 and to decline the ways of carnal Christians.'

C3-S1 (Verse 1) .

Finally,
my brethren,
rejoice in the Lord..

When all else is said and done, and no matter what the circumstances are, we are to rejoice in the Lord.

Paul starts this chapter with Finally because he what he says is the final word on how to live our life here in the flesh. The Finally that starts this chapter actually means: 'When all else has been said and done, this is the final word on how to life our life'. He ends the chapter with the promise of our reward for obeying what we are told to do within this chapter. In between the start and end Paul twice warns us about people who would lead us into erroneous disobedience and tells us the correct attitude to maintain so that we will remain obedient and receive the reward from our Lord.

Paul starts our chapter with a reference to the Lord Paul ends the chapter with Lord Jesus Christ and in the middle refers to Christ Jesus my Lord and uses the name of Christ nine times within this chapter. As explained in This note within the Lord Jesus Christ Study, the Lord created the role of Christ so that He could deal with saved people on a personal level while remaining no respecter of persons within His role as Lord. When our Lord judges us, we will receive reward according to the level of obedience we had to the personal commands given to us from God and through His role as Christ. Our chapter ends with a promise of reward that comes from the Saviour, the Lord Jesus Christ because every one of those roles are involved in our life here in the flesh and every one of those roles are involved in our eternal rewards for obedience.

(We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.)

Please see the note for 1:25-26 for where forms of the word rejoice is used in Philippians. That note also has links to notes in other Studies which provide a dictionary definition and links from other commentators. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. What we find, if we really look at where Philippians uses the word rejoice is that the context puts rejoicing in the middle of bad-to-severe suffering within the flesh. Our first instance has Paul rejoicing while he is in prison, knows that he will not get out, and has brethren in the Lord trying to get him tortured to death. Think about those circumstances and then come back to our current sentence. We are being told to rejoice in the Lord, especially when circumstances become bad, because it is our rejoicing in the Lord which will keep us from the error of following the people who teach religious error. They will tell you that you can avoid all of the problems and still get the rewards if you follow them. However, Paul warns us about them twice within this chapter because they are really working for the devil and trying to steal your rewards. However, if you are rejoicing in the Lord then you don't need their promises and can avoid being led into error.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Finally. Php 4:8; 2Co 13:11; Eph 6:10; 1Th 4:1; 1Pe 3:8.
rejoice. Php 3:3; 4:4; De 12:18; 16:11; 1Sa 2:1; 1Ch 15:28; 16:10,31-33; 29:22; 2Ch 30:26-27; Ne 8:10; Job 22:26; Ps 5:11; 32:11-33:1; 37:4; 42:4; 97:1; 100:1; 149:2; Isa 12:2; 41:16; 61:10; 65:14; 66:11-12; Joe 2:23; Hab 3:17-18; Zep 3:14,17; Zec 10:7; Mt 5:12; Lu 1:47; Ro 5:2-3,11; 1Th 5:16; Jas 1:2; 1Pe 1:6-8; 4:13.'

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C3-S2 (Verse 1) .

To write the same things to you,
to me indeed is not grievous,
but for you it is safe..

Paul is not telling them something new but only reminding them of what they already know. He says that this to me indeed is not grievous because brethren in the Lord were using his words to try to cause him more harm at the hands of the Romans. Paul's fiends would be worried about Paul saying things which could be used to cause him more pail and, with this phrase, Paul is telling them to not worry about that consideration. With his phrase but for you it is safe, Paul is explaining why (for) he is writing what is in this epistle. With the word but we see that Paul is still talking about the sane subject of the consequences from our acts of obedience. However, he is changing from considerations of his physical safety to considerations of their spiritual safety. Connected with the prior sentence, we see that Paul is telling us that the main source of spiritual safety is to rejoice in the Lord. With the first phrase of this sentence (To write the same things to you) Paul is saying that they, and we, do not need to be told this truth but do need to be reminded of it from time to time.

Please see the notes for Romans C15S13; Galatians C3-S12 and John 20:31-LJC about the word write. this is the only place in Philippians where We find this word. Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

Please see the note for Luke 3:11 about the word indeed. Webster's 1828 defines this word as: 'adv. in and deed. In reality; in truth; in fact. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom.8. Indeed is usually emphatical, but in some cases more so than in others; as,This is true; it is indeed. I were a beast indeed to do you wrong. Some sons indeed; some very few we see, Who keep themselves from this infection free. There is indeed no greater pleasure in visiting these magazines of war-- It is used to note concession or admission; as, ships not so large indeed, but better manned. Indeed is used as an expression of surprise, or for the purpose of obtaining confirmation of a fact stated. Indeed! is it possible? is it so in fact?'.

We find forms of the word grievous occurring 47 times in 44 verses of the Bible and, in the New Testament, in: Matthew 8:6; Matthew 15:22; Matthew 23:4; Luke 11:46; Acts 20:29; 25:7; our current sentence; Hebrews 12:11; 1John 5:3; Revelation 16:2. Webster's 1828 dictionary defines grievous as: 'a. from grieve, or grief. Heavy; oppressive; burdensome; as a grievous load of taxes. 1. Afflictive; painful; hard to be borne. Correction is grievous to him that forsaketh the way. Prov.15. 2. Causing grief or sorrow. The thing was very grievous in Abraham's sight, because of his son. Gen.21. 3. Distressing. The famine was very grievous in the land. Gen.12. 4. Great; atrocious. Because their sin is very grievous. Gen.18. 5. Expressing great uneasiness; as a grievous complaint. 6. Provoking; offensive; tending to irritate; as grievous words. Prov.15. 7. Hurtful; destructive; causing mischief; as grievous wolves. Acts.20.'

We find forms of the word safe occurring 54 times in the Bible and, in the New Testament, in: Mark 14:44; Luke 15:27; Acts 5:23; 16:23; 23:24; 27:44; our current sentence; 1Thessalonians 5:3. Webster's 1828 dictionary defines safe as: 'a. L. salvus, from salus, safety, health. 1. Free from danger of any kind; as safe from enemies; safe from disease; safe from storms; safe from the malice of foes. 2. Free from hurt, injury or damage; as, to walk safe over red hot plowshares. We brought the goods safe to land. 3. confering safety; securing from harm; as a safe guide; a safe harbor; a safe bridge. 4. Not exposing to danger. Phil. 3. 5. No longer dangerous; placed beyond the power of doing harm; a ludicrous meaning. Banquo's safe. - Aye, my good lord, safe in a ditch. SAFE, n. A place of safety; a place for securing provisions from noxious animals.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'To write. Php 2:17-18; 2Pe 1:12-15; 3:1.'

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C3-S3 (Verse 2) .

Beware of dogs,
beware of evil workers,
beware of the concision..

Our sentence tells us the type of people to beware of. The context of this sentence and of the chapter makes it clear that dogs is used symbolically for a type of person. ALWAYS be very careful about claiming that something is symbolic. In addition, remember that such words must have another place in the Bible where the words are not used symbolically. In addition, some words are used in the Bible to have different symbolic meaning with the true meaning determined by the context. Many people have been led into teaching doctrinal error, and destroying their own credibility, by using the wrong place in they Bible for their use of symbols. Always be sure that when you teach or preach about a symbol within the Bible that the reference which you use to verify your claim actually uses the word in question as the type of symbol that you are claiming it represents.

That said, we can say that in this sentence dogs are used symbolically to represent people who are used by God's enemies to make low attacks on God's people with the intention of causing fear, terror and injury. Dogs make a lot of threatening noises but usually will not attack unless you trespass upon areas owned by their master or they are directly ordered to do so. Dogs like to be in packs and will usually wait for the leader to attack with the rest joining in after the leader distracts with his attack. That is, they like to attack your back and when you are not prepared for them. Finally, dogs rarely kill but most often try to maim and hurt and to terrify.

Please see the note for Colossians 2:67 about the word beware. It has the full definition from Webster's 1828 and links to every place in the New Testament where this word is used. The functional definition is: 'Literally, to restrain or guard one's self from. Hence, to regard with caution'.

We find forms of the word dog occurring 41 times in 40 verses of the Bible and, in the New Testament, in: Matthew 7:6; Matthew 15:26-27; Mark 7:27-28; Luke 16:21; our current sentence; 2Peter 2:22; Revelation 22:15. American Tract Society Dictionary defines dogs as: 'Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43; 24:14; 2Sa 9:8. the state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14-15; 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent rapacity, Mt 7:6; Ps 22:16; Php 3:2, and their beastly vices, De 23:18; 2Pe 2:22; Re 22:15.'

Torrey's Topical Textbook provides references for the word dogs as: 'Despised by the Jews: 2Sa 3:8. DESCRIBED AS: Impatient of injury: Pr 26:17. Unclean: Lu 16:21; 2Pe 2:22. Carnivorous: 1Ki 14:11; 2Ki 9:35-36. Fond of blood: 1Ki 21:19; 22:38. Dangerous and destructive: Ps 22:16. Infested cities by night: Ps 59:14-15. Nothing holy to be given to: Mt 7:6; 15:26. Things torn by beasts given to: Ex 22:31. Sacrificing of, an abomination: Isa 66:3. Price of, not to be consecrated: De 23:18. WHEN DOMESTICATED: Employed in watching flocks: Job 30:1. Fed with the crumbs, etc: Mt 15:27. Manner of, in drinking alluded to: Jg 7:5. ILLUSTRATIVE: Of Gentiles: Mt 15:22,26. Of covetous ministers: Isa 56:11. Of fools: Pr 26:11. Of apostates: 2Pe 2:22. Of persecutors: Ps 22:16,20. Of obstinate sinners: Mt 7:6; Re 22:15. Of false teachers: Php 3:2. (Dumb,) of unfaithful ministers: Isa 56:10. (Dead,) of the mean: 1Sa 24:14; 2Sa 9:8.'

Thompson Chain Topics provides references for the word dogs as: 'General references: De 23:18; 1Ki 14:11; 22:38; Ps 59:6; Pr 26:17; Ec 9:4; Lu 16:21. A Term of Reproach: Mt 7:6; 15:26; Php 3:2; Re 22:15.'

Please see the note for Romans 7:19 about the word evil. that note has links to where evil is used in Romans along with the definition from Webster's 1828 . As that note explains, most of the definitions from Webster's 1828 are not different definitions of the word evil, but different applications of the basic definition for the word evil. that note also has a definition for evil that is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

We find forms of the word evil occurring 768 times in 707 verses of the Bible, 259 times in 231 verses of the New Testament, but only in our current sentence within Philippians. In addition, to the link above, please see the note for Romans C1S16 about inventors of evil thing. please also see the note for Ephesians C4S15 about the phrase evil speaking. Please also see the note for 1Peter 4:15 about the phrase evildoer.

Please see the note for 2Corinthians 6:1 for links to every place in the New Testament where we find the word workers. Webster's 1828 dictionary defines worker as: 'n. One that works; one that performs.' please also see Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see Romans C3S27 about the law of works. Please also see Romans C11S10 about works are seen of men. Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about how we are judged by works.

Thompson Chain Topics provides links related to evil workers as: 'Avoid Evil: Pr 4:15; Ro 16:17; 1Ti 6:20; 2Ti 2:16,23; Tit 3:9.
Evil: Activity: General References to: Pr 1:16; 4:16; 6:18; Isa 59:7; Mic 2:1; Ro 3:15; 1Pe 5:8. Alliances: Examples of God's people Seeking: 1Ki 15:19; 2Ch 18:1; 20:35; Isa 30:2; 31:1; Jer 2:25; Ho 12:1. See Associations; Evil. Examples of Heathen Nations Uniting in: Jos 9:2; 10:5,33; 11:5; Jg 3:13; Ps 2:2; 56:6; 83:5; Mic 4:11. Associations: Warnings concerning: Ex 23:2,33; 34:12; Ps 1:1; Pr 1:15; 4:14; 22:24; 23:6; 24:1; 1Co 5:9,11; 2Co 6:14; 2Jo 1:10. Results of: Misery: Nu 33:55; Jg 16:4. Apostasy: 1Ki 11:2. Divine Wrath: 2Ch 19:2; Ezr 9:14; Pr 13:20. Parental Shame: Pr 28:7. Denial of Christ: Joh 18:18,25. Defilement: 1Co 15:33. Separation from Evil Associations, the Duty of: Nu 33:51-56; Isa 52:11; Joh 15:19; 17:16; Ac 2:40; 2Co 6:17; Eph 5:11; 2Th 3:6. Pharisaic Separation Condemned: Choice: Pr 1:29; Isa 65:12; 66:3; Mt 27:21. Companions: Warnings concerning: Ex 23:2,33; 34:12; Ps 1:1; Pr 1:15; 4:14; 22:24; 23:6; 24:1; 1Co 5:9,11; 2Co 6:14; 2Jo 1:10. Results of: Misery: Nu 33:55; Jg 16:4. Apostasy: 1Ki 11:2. Divine Wrath: 2Ch 19:2; Ezr 9:14; Pr 13:20. Parental Shame: Pr 28:7. Denial of Christ: Joh 18:18,25. Defilement: 1Co 15:33 : Warnings concerning: Ex 23:2,33; 34:12; Ps 1:1; Pr 1:15; 4:14; 22:24; 23:6; 24:1; 1Co 5:9,11; 2Co 6:14; 2Jo 1:10. Results of: Misery: Nu 33:55; Jg 16:4. Apostasy: 1Ki 11:2. Divine Wrath: 2Ch 19:2; Ezr 9:14; Pr 13:20. Parental Shame: Pr 28:7. Denial of Christ: Joh 18:18,25. Defilement: 1Co 15:33. Counsel: Nu 31:16; 1Ki 12:10,28; 2Ch 10:10; 22:3; Job 2:9. Deeds: (condemned): Joh 7:7; 8:41; Ga 5:19; Jas 3:16; 2Pe 2:8. Jude 1:25. Desire: Nu 11:4; Pr 21:10; 30:15; Hab 2:5; Mr 4:19; 1Co 10:6; Eph 2:3; Jas 4:2; 1Jo 2:16. General References to: Ps 36:4; 37:7; Pr 6:14; 14:22; 16:30; 24:8; Isa 32:7; Jer 18:12; Eze 11:2; Mic 2:1. Will be Defeated: Es 9:25; Job 5:12; Ps 10:2; 33:10; Pr 6:18; 12:2. Doers: Warnings to: Ps 34:16; 37:9; 94:16; 119:115; Isa 9:17; 14:20; 31:2. Examples of: Jg 2:11; 3:7; 4:1; 6:1; 10:6; 13:1; 1Ki 14:22; 15:26; 16:7; 2Ki 8:27; 13:2; 14:24; 15:9,28; 17:2; 21:2; 23:32; 24:9; Ne 9:28; Isa 65:12; 2Ti 4:14. Evil Example to be shunned: Le 20:23; De 18:9; Pr 22:24-25; Eze 20:18; Heb 4:11; 12:15; 2Pe 3:17. Eye: De 28:54; Pr 23:6; Mr 7:22; Lu 11:34. See Uncharitableness. Filled: Moral: Ge 6:12; Isa 28:8; Jer 5:28; Eze 7:23; Mic 6:12; Mt 23:28; Lu 11:39; Ro 1:29. Social.: Evil for Good, the Returning of: Ps 35:12; 38:20; 109:5; Pr 17:13; Jer 18:20; Joh 10:32; 15:25. Fulness: ( full of evil): Ge 15:16; Ec 9:3; Mt 23:31-32; Ac 13:10; Ro 1:29. Generation: De 32:5; Pr 30:12; Mt 3:7; 12:39,45; Lu 9:41; Ac 2:40 : Evil, Characteristics of: Stubbornness: Ec 8:11. Madness: Ec 9:3. Depravity: Jer 17:9. Extortion and excess: Mt 23:25. Fountain-head of all evil: Mr 7:21. Source of unbelief and covetousness: Heb 3:12; 2Pe 2:14. The Whole.: Imagination: Ge 6:5; 8:21; 11:6; De 31:21; Ps 38:12; Pr 6:18; Jer 23:17; Eze 8:12; Ro 1:21. Influence: Evil Influence of Unfaithful Christians: Ro 14:15; 1Co 5:6; 8:10; Ga 5:9. Influences: Evil Influences emanate from the ungodly : 1Ki 11:4; 21:25; 2Ch 21:6; Jer 23:15; Mr 15:11; Ac 13:8; Ro 2:24. Kiss: the Treacherous Kiss: 2Sa 15:5; 20:9; Pr 27:6; Mr 14:45. Partakers of: 1Co 10:21; Eph 5:7; 2Jo 1:11; Re 18:4. Passions: Ro 1:26; 7:5; Ga 5:24; 1Th 4:5. Put Away: De 13:5; 17:7; 19:19; 21:21; 22:21; 24:7; Job 22:23; 1Co 5:13. Roots of: Isa 5:24; Mal 4:1; Mt 3:10; Jude 1:12. Shun: Job 28:28; Ps 34:14; 97:10; Pr 4:27; 14:16; Zec 7:10; Ro 12:9; 1Co 10:6; 1Th 5:22; 1Pe 3:11. Sowing: SOWING EVIL, on the part of the wicked: Job 4:8; Pr 6:14; 16:28; 22:8; Ho 8:7; Ga 6:8. Speech: Evil Speaking: General References to: Ps 5:9; 10:7; 36:3; 55:21; Pr 12:18; 24:2; Mt 12:34; Ro 3:13; Jas 3:6. Warnings Against: Eph 4:31; Tit 3:1-2; Jas 3:6; 4:11; 1Pe 2:1; 3:10. Backbiting: Ps 15:3; 50:20; 101:5; Pr 25:23; Jer 9:4; Ro 1:30; 2Co 12:20. Vain Talk Condemned: Job 11:2; 15:3; Pr 10:19; 14:23; 29:11; Ec 5:3; 10:13; Eze 36:3; Tit 1:10. Talebearers Condemned: Le 19:16; Pr 11:13; 17:9; 18:8; 20:19; 26:20. The Tongue to be Restrained: Ps 34:13; Pr 13:3; 21:23; Jas 1:26; 1Pe 3:10. Evil Whispering, general references to: Ps 41:7; Pr 16:28; 26:22; Ro 1:29; 2Co 12:20. Slander: General References to: Ps 31:13; 101:5; Pr 10:18; 11:9; Jer 9:4. Examples of: 2Sa 10:3; Job 1:11; Ps 50:20; Am 7:10; Lu 7:33. Of Christ and His Disciples: Mt 9:34; 11:19; Lu 23:2; Ac 2:13; 6:13; 24:5. False Accusations, general references to: 1Sa 1:14; Ne 6:7; Job 2:5; 22:6; Jer 37:13; Mt 5:11; 27:12; Lu 6:7; 1Pe 3:16. Speaking: Warnings Against: Eph 4:31; Tit 3:1-2; Jas 3:6; 4:11; 1Pe 2:1; 3:10. Spirits: General References to: Mt 12:45; Mr 1:26; 5:9; 7:30; 9:17; 16:9; Lu 10:19; Ac 8:7; 19:13; Eph 6:12; 1Ti 4:1; Jas 2:19; Re 16:14. Cast out of Men: Mt 8:32; 9:33; 15:28; 17:18; Mr 1:26,34; Lu 8:2; Ac 5:16; 16:18; 19:12. Confess Christ.: Spirits, Destiny of: Mt 8:29; 25:41; 2Pe 2:4; Jude 1:6; Re 19:20; 20:3,10. Spirits, Many: Mr 16:9; Lu 8:30; 11:26; Eph 6:12. Thoughts: De 15:9; Ps 64:6; 94:11; Pr 15:26; 23:7; 24:9; Isa 66:18; Jer 4:14; Mt 9:4; 15:19. Times: Evil Times: Ge 6:12; 1Ki 19:10; Ps 12:1; 14:1; Isa 57:1; 59:14; Jer 5:1; Mic 7:2; Eph 5:16; 2Ti 3:1-2; 4:3. Tobe Shunned: Job 28:28; Ps 34:14; 97:10; Pr 4:27; 14:16; Zec 7:10; Ro 12:9; 1Co 10:6; 1Th 5:22; 1Pe 3:11. Way: General References to: Pr 2:15; 12:15; 13:15; 14:12; 15:9; Isa 59:8; Mt 7:13. Whispering: Evil Whispering, general references to: Ps 41:7; Pr 16:28; 26:22; Ro 1:29; 2Co 12:20. Women: Evil Women: General References to: Jg 16:14; 1Ki 18:4; 19:2; 2Ki 11:1; 2Ch 15:16; Ne 13:26; Es 5:14; Job 2:9; Pr 22:14; Mt 14:6. Stir up Strife: Pr 19:13; 21:9; 25:24; 27:15. Temptresses, examples of women who have enticed men to sin: Eve: Ge 3:6. Delilah: Jg 16:6. Jezebel: 1Ki 21:7,25. Zeresh: Es 5:14. Job's Wife: Job 2:9-10. "Strange Women": Pr 5:3-5; Eze 13:18-19. Herodias and Salome: Mr 6:22. Words: Evil words of men: Vain: Job 16:3. Irritating: Pr 15:1. Hasty: Pr 29:20. Irreverent: Mal 3:13. Enticing: Col 2:4. Flattering: 1Th 2:5. Insincere: 2Pe 2:3. Proud: 2Pe 2:18. Malicious: 3Jo 1:10. Works: (condemned): Joh 7:7; 8:41; Ga 5:19; Jas 3:16; 2Pe 2:8. Jude 1:25 : MANIFESTED BY EVIL MEN in Pursuing their plans: Mic 7:3; Mt 23:15; Ac 26:11; Ga 1:13; Php 3:6.
Evil Doers. Warnings to: Ps 34:16; 37:9; 94:16; 119:115; Isa 9:17; 14:20; 31:2. Examples of: Jg 2:11; 3:7; 4:1; 6:1; 10:6; 13:1; 1Ki 14:22; 15:26; 16:7; 2Ki 8:27; 13:2; 14:24; 15:9,28; 17:2; 21:2; 23:32; 24:9; Ne 9:28; Isa 65:12; 2Ti 4:14.
Put Away. De 13:5; 17:7; 19:19; 21:21; 22:21; 24:7; Job 22:23; 1Co 5:13.
Little Evils. (so called): Pr 6:10; Ec 10:1; Song 2:15; 1Co 5:6.
Eye, Evil. De 28:54; Pr 23:6; Mr 7:22; Lu 11:34.
Generation, Evil. De 32:5; Pr 30:12; Mt 3:7; 12:39,45; Lu 9:41; Ac 2:40.
Good and Evil Adjacent. (often in close contact): In Society: Mt 9:10. In the field of Christian Work: Mt 10:16. In the Church: Mt 13:29. The good in contact with evil as a saving influence: Mt 5:13; Joh 17:15. There will come a day of Separation: Lu 17:34.
Imagination, Evil: Ge 6:5; 8:21; 11:6; De 31:21; Ps 38:12; Pr 6:18; Jer 23:17; Eze 8:12; Ro 1:21.
Many Evil Spirits: Mr 16:9; Lu 8:30; 11:26; Eph 6:12.
Passions, Evil: Ro 1:26; 7:5; Ga 5:24; 1Th 4:5.
Roots of Evil: Isa 5:24; Mal 4:1; Mt 3:10; Jude 1:12.
Shun Evil: Job 28:28; Ps 34:14; 97:10; Pr 4:27; 14:16; Zec 7:10; Ro 12:9; 1Co 10:6; 1Th 5:22; 1Pe 3:11,
Spirits, Evil: (General References to): Mt 12:45; Mr 1:26; 5:9; 7:30; 9:17; 16:9; Lu 10:19; Ac 8:7; 19:13; Eph 6:12; 1Ti 4:1; Jas 2:19; Re 16:14.
Times, Evil: Ge 6:12; 1Ki 19:10; Ps 12:1; 14:1; Isa 57:1; 59:14; Jer 5:1; Mic 7:2; Eph 5:16; 2Ti 3:1-2; 4:3.
Whispering, Evil: (general references to): Ps 41:7; Pr 16:28; 26:22; Ro 1:29; 2Co 12:20.'

Torrey's Topical Textbook provides links related to evil workers as: 'Performed through the power of the devil: 2Th 2:9; Re 16:14. WROUGHT: In support of false religions: De 13:1-2. By false christs: Mt 24:24. By false prophets: Mt 24:24; Re 19:20. A mark of the Apostacy: 2Th 2:3,9. Not to be regarded: De 13:3. Deceive the ungodly : 2Th 2:10-12; Re 13:14; 19:20. Exemplified: magicians of Egypt, Ex 7:11; 8:7. Witch of Endor, 1Sa 28:7-14. Simon Magus, Ac 8:9-11.'

The word concision is only used here and no where else within the Bible. Easton's Bible Dictionary defines concision as: '"mutilation", a term used by Paul contemptuously of those who were zealots for circumcision (Php 3:2). Instead of the warning, "Beware of the circumcision" (peritome) i.e., of the party who pressed on Gentile converts the necessity of still observing that ordinance, he says, "Beware of the concision;" as much as to say, "This circumcision which they vaunt of is in Christ only as the gashings and mutilations of idolatrous heathen."'

Thus, we see that Paul warns us against three types of religious workers who do sinful acts in the name of religion. The first basic rule for proper interpretation of the Bible is to get rid of all sources of error, which include these types of people. Please see the Hermeneutics Lessons for more details on this truth.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'of dogs. Pr 26:11; Isa 56:10-11; Mt 7:6; 24:10; Ga 5:15; 2Ti 4:14-15; 2Pe 2:22; Re 22:15.
evil. Php 3:19; Ps 119:115; Mt 7:22-23; 2Co 11:13; Ga 5:13; 1Ti 1:19; 2Ti 3:1-6; 4:3-4; Tit 1:16; 2Pe 2:18-20; Jude 1:4,10-13; Re 21:8.
the. Php 3:3; Ro 2:28; Ga 2:3; 5:1-3,6; Re 2:9; 3:9.'

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C3-S4 (Verse 3) .

For we are the circumcision,
which worship God in the spirit,
and rejoice in Christ Jesus,
and have no confidence in the flesh..

Our sentence starts with For (Here's why) and follows a command to Beware of dogs, beware of evil workers, beware of the concision. These two sentences are to be understood together because the context links them. In the prior sentence, Paul warns us against three types of religious workers who do sinful acts in the name of religion. Paul uses the terms of dogs, evil workers, and concision to symbolically identify the types of people that we are to beware of. (Please see the note above for more details.) these terms must be understood symbolically and because of that, both of these sentences must be understood spiritually. In addition, to the prior sentence using symbolism, Paul is writing to a Gentile church and says we are the circumcision. Obviously, he is not using the phrase the circumcision for the Jews, which is what it means in the physical realm. Therefore, both of our sentences must be understood spiritually. Within this context, we see that Paul is talking about being spiritually separated from the world. Dogs, evil workers, and the concision are each symbols of religious people who would keep God's people from being what Paul calls the circumcision. Our current is giving us the opposite of the prior sentence where Paul identified religious people (Jews) who claimed to be the circumcision but did not meet God's requirements. The last phrase of our sentence (and have no confidence in the flesh) should make it obvious that what I just wrote is true and the meaning of this sentence.

Our sentence is giving us God's requirement to be the spiritual circumcision. Our sentence gives us three requirements. The first is that we worship God in the spirit. The note for this verse in the Word Study on Worship gives us a few more details related to the word worship. In particular, it places our sentence within the Worship-Applications under 'Worship is a personal act that often requires personal sacrifice'. (If you follow that link you will find links to several other verses which teach the same application of worship.) In that Word Study we find that the true Biblical definition of worship is 'The personal recognition and (often verbal) expression of the superiority of another being in relationship to self. True worship is not a vague general expression but expresses specific ways that the superiority is recognized. While devils and men desire worship, all proper worship is reserved for the only true God'.

Once we realize what we are to do, then we need to recognize that our phrase tells us to do this in the spirit. Please notice that this is a lowercase spirit, Which means it is our spirit and not God's Holy Spirit. The Word Study on Spirit shows that the Bible uses the word spirit for three different types of spirits: God's Holy Spirit, which is always capitalized, the spirit of man, which is never capitalized, other spirits, which are also never capitalized and are devils. The spirit of man is his inner-most being.

Our sentence is found, in the Word Study on Spirit, under Man's Spirit for the point titled 'Our spirit can rejoice.' Here we see a direct link between our worship and our rejoicing. (If you follow the link above you will find links to several other places where the Bible teaches the same truth.) please notice that Paul says we are the circumcision, which worship God in the spirit. This is a direct reference to the Gospels where we are told God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:23-24). Please also see the Study called God is a Spirit for more details about this commandment from God. Basically, since our sentence is joined to the prior sentence and making a contrast to it, we see that the truly spiritually circumcised people worship in their spirit, as opposed to religious people who worship in their flesh, and they worship in the way commanded by God, as opposed to people who worship however and whenever and wherever they want and demand that God accept their decisions about worship.

The one last thing to note in this phrase is that the truly spiritually circumcised people worship God, as opposed to religious people who worship whatever spirit responds to them and makes them feel good. That is, the truly spiritually circumcised people verify that the Spirit they are worshipping truly matches the character of the God of the Bible (1John 4:1).

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Our next phrase, and requirement from God that we must fulfill in order for God to consider us to be the spiritual circumcision is and rejoice in Christ Jesus. This rejoicing is added (and) to our worship God in the spirit, which means that the worship must come before the rejoicing. ( Webster's 1828 dictionary defines rejoice as: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult.' please see the note for 1:25-26 for where forms of the word rejoice is used in Philippians. That note also has links to notes in other Studies which provide a dictionary definition and links from other commentators.) the functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

In addition, our rejoicing must be in Christ Jesus. This means that if we are not rejoicing in Christ Jesus that we are not fulfilling this requirement and if we are rejoicing in anything which opposes our ongoing personal relationship with God that is in Christ Jesus then we are not fulfilling this requirement. Please see the note for this verse in the Lord Jesus Christ Study for more details. As pointed out there, this relationship causes us to increase our spiritual relationship with God and, thereby, become more spiritually mature. In addition, please also look at the Study called Relational Prepositions Study for links to other places in the Bible where we find the phrase in Christ Jesus.

Part of what the note from the Lord Jesus Christ points out is that Paul's own words in the next several sentences. Paul himself draws the contrast between the religious and those who have a personal walk with Christ and ends his comments with 3:8. Remember the verses and notes from the first two chapters where Paul says that he suffered from brethren in the Lord and warned the Philippians that they would suffer from brethren in the Lord. Paul's use of brethren means that they were saved but Paul calls what they were trusting in after profession to be dung (3:8). I know of no other place in the Bible that makes such a clear distinction between being a Christian (as defined by 3:8-11) and being saved but carnal and religious.

Thus, far we have seen that in order to be considered, by God, as the spiritual circumcision, we must do what the Bible describes as worshipping God in the spirit and then, after our worship, we must rejoice in our ongoing personal relationship with God that is in Christ Jesus and causes us to mature spiritually. With those two points summarized, we can move unto our final requirement from God.

Our final requirement from God is the phrase and have no confidence in the flesh. In the next two sentences Paul explains what he means by confidence in the flesh and makes it clear that this phrase includes: religious acts done for us and to us; any inherited attribute; any accomplishment of our people and culture; any personal religious activity; and religious recognition; any emotional level especially zeal; or any self or religious defined righteousness. Our phrase tells us that we must eliminate any and all confidences that we have in any of these fleshly attributes. Then in C3-S8 Paul explains what we must put our confidence in with the understanding that if we do not put our confidence in the knowledge of Christ Jesus my Lord, that we will fall back into confidence in the flesh. In addition, C3-S9 and C3-S10 warns us that we must keep our attitude correct our we will still fall back into confidence in the flesh. After these considerations of concepts and attitudes, the remainder of the chapter tells us how our life (walk and conversation) must match and display the rest of the chapter. Thus, we see that our sentence says in a summary fashion what the rest of the chapter says in detail.

Please see the note for Romans C4S13 about the word circumcision. The functional definition for this word is: 'Cutting away the foreskin of males. Symbolically, it is letting God cut away all the sins of the flesh in our life'. Please also see the note for Colossians 2:10-12 about the word circumcise. We also find this word, in this Bible book, in Ephesians 3:5. The functional definition of the word circumcise is: 'To cut off the foreskin of males. To cut off the foreskin of males. A physical ceremony which shows spiritual agreement to cut away of the fleshly parts of our heart and soul. Religiously, it is symbolic submission to God done God's way'.

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please also see the note for Hebrews 3:6 about the word confidence. The functional definition for this word is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please see the note for 1:22 about the word flesh. It has links to every place in Philippians where this word is used along with a definition and links from other commentators. Please see the notes for Romans C8S1; Galatians C6S8 about flesh. The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note Romans C8S7 for about the phrase after the flesh.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'we. Ge 17:5-11; De 10:16; 30:6; Jer 4:4; 9:26; Ro 2:25-29; 4:11-12; Col 2:11.
worship. Mal 1:11; Joh 4:23-24; Ro 1:9; 7:6; 8:15,26-27; Eph 6:18; Jude 1:20.
rejoice. Php 3:7-9; Ps 105:3; Isa 45:25; Jer 9:23-24; 1Co 1:29-31; Ga 6:13-14.
have. Php 3:4-6; 1Pe 1:23-25.'

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C3-S5 (Verse 4) Though I might also have confidence in the flesh.

C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context.

Paul is telling us that he might also have confidence in the flesh. He starts this sentence with the word Though to let us know that what he could claim he will not claim. In addition, this starting word ties our sentence to the prior and a more full explanation of what Paul is saying is presented in the note above.

Please see the note for 1:3-7 for links to every place in this epistle where we find forms of the word confident along with links from other commentators and a definition. The functional definition is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: '2Co 11:18-22.'

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C3-S6 (Verse 4-6) Paul has more reason to trust in his flesh than any other man.

Equivalent Section: Paul's stating his claim.

If any other man thinketh that he hath whereof he might trust in the flesh,
I more:.

Equivalent Section: Details to back Paul's claim.

First Step: He was a Jew who had the physical religious requirements.

Circumcised the eighth day,
of the stock of Israel,
of the tribe of Benjamin,
an Hebrew of the Hebrews;.

Second Step: He was a Jew who did the religious requirements.

as touching the law,
a Pharisee;.

Third Step: He was a Jew who did the requirements of zeal.

Concerning zeal,
persecuting the church;.

Fourth Step: He was a Jew who did the religious requirements.

touching the righteousness which is in the law,
blameless..

C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context.

In context, Paul is explaining why we should not trust the flesh. Paul had people claiming that he told us to not do this only because he had no credentials in the flesh. People do the same thing today. In answer to them, Paul writes this sentence where he explains that he actually had more credentials in the flesh than his critics had and he still tells us to not trust in them.

We see our sentence has two Equivalent Sections where the First Equivalent Section is a simple summary where Paul says that he actually had more credentials in the flesh than his critics had and the Second Equivalent Section gives us the details to back his claim.

Within the Second Equivalent Section we see four Steps that are in the sequential order that these credentials were added to his life. Our First Step tells us the claims that Paul had from birth and his religious training up to and including what is considered to be a doctorate (an Hebrew of the Hebrews) today.

Our Second Step tells us the claims that Paul had from what we would consider to be a full-time (professional) religious person (a Pharisee).

Our third Step tells us the claims that Paul had from his personal accomplishments as a professional religious person (Concerning zeal, persecuting the church).

Our Last Step tells us the claims that Paul had from the judgment of his accomplishments by other religious people.

Each of these Steps represent the various types of credentials that religious people claim no matter what religion, what culture, what historical time, or any other circumstances which people claim make a difference. Before Paul goes on the tells us how these credentials are useless, he first establishes that he has as good, or better, credentials than anyone else and can not have his claims rejected on the basis that his credentials weren't good enough.

With that analysis completed, we will look at the details of the word studies related to this sentence.

We find forms of the word think occurring 82 times in 79 verses of the Bible, 56 times in 53 verses of the New Testament, and in Philippians, in: 1:7; our current sentence and 4:8. Webster's 1828 dictionary defines think as: ' v.i. pret. and pp. thought, pron. thaut. L. duco. 1. to have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind. --For that I am I know, because I think. These are not matters to be slightly thought on. 2. to judge; to conclude; to hold as a settled opinion. I think it will rain tomorrow. I think it not best to proceed on our journey. Let them marry to whom they think best. Num.36. 3. to intend. Thou thought'st to help me. I thought to promote thee to great honor. Num.24. 4. to imagine; to suppose; to fancy. Edmund, I think, is gone In pity of his misery, to dispatch His 'nighted life. Let him that thinketh he standeth, take heed lest he fall. 1 cor.10. 5. to muse; to meditate. While Peter thought on the vision--Acts 10. Think much, speak little. 6. to reflect; to recollect or call to mind. And when Peter thought thereon, he wept. Mark 14. 7. to consider; to deliberate. think how this thing could happen. He thought within himself, saying, what shall I do? Luke 12. 8. to presume. Think not to say within yourselves, we have Abraham to our father-- Matt.3. 9. to believe; to esteem. Tothink on or upon, to muse on; to meditate on. If there by any virtue, and if there by any praise, think on these things. Phil.4. 1. to light on by meditation. He has just thought on an expedient that will answer the purpose. 2. to remember with favor. Think upon me, my God, for good. Neh.5. Tothink of, to have ideas come into the mind. He thought of what you told him. I would have sent the books, but I did not think of it. Tothink well of, to hold in esteem; to esteem.
THINK, v.t. to conceive; to imagine. Charity--thinketh no evil. 1 Cor.13. 1. to believe; to consider; to esteem. Nor think superfluous others' aid. 2. to seem or appear, as in the phrases, me thinketh or methinks, and methought. these are genuine Saxon phrases, equivalent to it seems to me, it seemed to me. In these expressions, me is actually in the dative case; almost the only instance remaining in the language. Sax "genoh thuht," satis visum est, it appeared enough or sufficient; "me thineth," mihi videtur, it seems to me; I perceive. Tothink much, to grudge. He thought not much to clother his enemies. Tothink much of, to hold in high esteem. Tothink scorn, to disdain. Esth. 3.'

Please see the notes for Romans C15S18 and Philippians 3:4-6 for links to every place in the New Testament where we find the word trust along with a definition. The word trust is defined as: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'. We also find trust used within Philippians in: 2:19 and 2:24.

Please see the note for Galatians C2-S3 about the word circumcise including links where the word is used in that epistle, discussion about the meaning, a dictionary definition and links from other commentators. Please see the note for Acts 7:51 about the word uncircumcised. Please also see the note for Romans C4S13 about the word circumcision and the word uncircumcision, including links where those words are used in that epistle, and an explanation that circumcision was a sign and a seal of a spiritual contract.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

We find forms of the word stock in: Leviticus 25:47; Job 13:27; Job 14:8; Job 33:11; Proverbs 7:22; Isaiah 40:24; Isaiah 44:19; Jeremiah 2:27; Jeremiah 3:9; Jeremiah 10:8; Jeremiah 20:2-3; Jeremiah 29:26; Hosea 4:12; Acts 13:26; Acts 16:24; Philippians 3:5. The American Tract Society Dictionary defines this word as: 'The trunk of a tree, Job 14:8, or a reproachful name for the idols carved out of it, Jer 2:27; Ho 4:12. the stocks in which Paul and Silas were fastened, Ac 16:24, were an instrument well known in Europe and America until recent times; consisting of two beams, the upper one movable, with grooves between them large enough to receive the ankles of the prisoner. the arms also were sometimes confined. Stocks were frequently erected in market places, that the insults of the populace might be added to the pain of confinement, Job 13:27; Jer 20:2'.

We find forms of the word Israel occurring 2575 times in 2300 verses of the Bible, 75 times in 73 verses of the New Testament, and only in our current sentence within Philippians. American Tract Society Dictionary defines Israel as: 'Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1-2,28,30; Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.' there are lots of commentaries and different definitions and other things related to Israel, but it is not that important to our current epistle since it is only mentioned once. In the Bible, when Israel was used as the name of the man, it was when he was acting spiritual and when he was acting in the flesh, the name of Jacob was used. In our sentence it is used for the identifier of all Jews within the nation of Israel.

Please see the note for Matthew 24:29 about the word tribe. Webster's 1828 defines this word as: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob.'.

The Bible uses the name of Benjamin 166 times in 161 verses of the Bible and only 4 times within the New Testament (Acts 13:21; Romans 11:1; our current sentence and Revelation 7:8). Within the New Testament Paul twice mentions this but it is part of the Jewish way for proper identification. Smith's Bible Dictionary defines The tribe of Benjamin as: 'The contrast between the warlike character of the tribe and the peaceful image of its progenitor comes out in many scattered notices. Benjamin was the only tribe which seems to have pursued archery to any purpose, and their skill in the bow, 1Sa 20:20,36; 2Sa 1:27; 1Ch 8:40; 12:2; 2Ch 17:17. and the sling, Jg 20:16. is celebrated. the dreadful deed recorded in Judges 19 was defended by Benjamin. Later the tribe seems, however, to assume another position, as Ramah, 1Sa 9:12. etc., Mizpeh, 1Sa 7:5. Bethel and Gibeon, 1Ki 3:4. were all in the land of Benjamin. After the struggles and contests which followed the death of Saul, the history of Benjamin becomes merged in that of the southern kingdom.'

Torrey's Topical Textbook provides links for the Tribe of Benjamin as: 'Descended from Jacob's twelfth son: Ge 35:18. Predictions respecting: Ge 49:27; De 33:12. PERSONS SELECTED FROM. Tonumber the people: Nu 1:11. Tospy out the land: Nu 13:9. Todivide the land: Nu 34:21. Strength of, on leaving Egypt: Nu 1:36-37. Formed the rear of the third division of Israel in their journeys: Nu 10:22,24. Encamped on west side of the tabernacle under the standard of Ephraim: Nu 2:18,22. Offering of, at dedication: Nu 7:60-65. Families of: Nu 26:38-40. Strength of, entering Canaan: Nu 26:41. On Gerizim said amen to the blessings: De 27:12. Cities and bounds of inheritance: Jos 18:11-28. Celebrated as bowmen and slingers: 1Ch 12:2. Assisted against Sisera: Jg 5:14. Oppressed by the Ammonites: Jg 10:9. Almost annihilated for protecting the men of Gibeah: Jg 20:12-48. Remnant of, provided with wives to preserve the tribe: Jg 21:1-23. Furnished the first king to Israel: 1Sa 9:1-2,15-17; 10:20-21; 2Sa 2:8-10. Adhered for a time to the house of Saul against David: 2Sa 2:9,15,25,31. Some of, assisted David: 1Ch 12:1-7,16. Revolted from the house of Saul: 2Sa 3:19. Some of, at David's coronation: 1Ch 12:29. A thousand of, with Shimei came to meet David on his return to Jerusalem: 2Sa 19:16-17. Very numerous in David's time: 1Ch 7:6-12. Captains appointed over: 1Ki 4:18; 1Ch 27:12. Remained faithful to Judah: 1Ki 12:21. Furnished an army to Jehoshaphat: 2Ch 17:17. Numbers of, returned from the captivity and dwelt at Jerusalem: Ezr 1:5; Ne 11:4. Celebrated persons of: Ehud, Jg 3:15. Kish, 1Sa 9:1. Saul, 1Sa 9:1; 10:1. Abner, 1Sa 14:51; 17:55. Elhanan, 2Sa 21:19. Paul, Php 3:5.'

According to Easton's Bible Dictionary, the phrase an Hebrew of the Hebrews means 'one whose parents are both Hebrews (Php 3:5; 2Co 11:22); a genuine Hebrew.' We find forms of the word Hebrew occurring 48 times in 46 verses of the Bible, 15 times in 14 verses of the New Testament, but only in our current sentence within Philippians. Please see the note for John 5:2 about the word Hebrew. The functional definition for this word is: 'Physical descendants of Abraham'.

We find forms of the word law occurring 582 times in 514 verses of the Bible, 255 times in 201 verses of the New Testament, and in Philippians, only in our current sentence and 3:9. Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

The word Pharisee is only used within the New Testament and our current sentence is the only place within Philippians where this word is used. Paul also called himself a Pharisee, the son of a Pharisee in Acts 23:6 and Acts 26:5

Please see the note for Romans 10:2 for links to every place in the Bible where we find the word zeal along with a definition. The word zeal is defined as: 'Passionate ardor in the pursuit of anything. In general, zeal is an eagerness of desire to accomplish or obtain some object, and it may be manifested either in favor of any person or thing, or in opposition to it, and in a good or bad cause. Zeal, the blind conductor of the will'.

Please see the note for Romans 1:3 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'. We also find this word, in this book, in: 4:15.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. Please also see the note for Romans C8S37 about the word persecution. Our current sentence is the only place within Philippians where this word is used. The functional definition is: 'the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Please also see the note for Hebrews 12:18-24 about the phrase churches (plural). Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Our current sentence and 4:15 are the only places within Philippians where this word is used.

Please see the note for 1:9-11 for a discussion of the word righteous and links to where it is used in other Studies. Please also see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. The note for Romans 1:29 is part of the summary of chapter 1. That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness and several other sins.

Please see the note for Philippians 2:14-16 for links to every place in the Bible where we find forms of the word blameless along with a definition from Webster's 1828 Dictionary and links from other commentators. The functional definition is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Circumcised. Ge 17:12; Lu 2:21; Joh 7:21-24.
of the stock. Ac 22:3; 2Co 11:22.
of the tribe. Ro 11:1.
an. Ge 14:13; 40:15; 41:12; 1Sa 4:6; Jon 1:9; Ac 6:1; 2Co 11:22.
Pharisee. Ac 23:6; 26:4-5.
zeal. 2Sa 21:2; 2Ki 10:16; Ac 21:20; Ro 10:2; Ga 1:13-14.
persecuting. Ac 8:3; 9:1-19; 22:3; 26:9-10; 1Co 15:9; 1Ti 1:13.
touching. Mt 5:20; 23:25; Mr 10:20-21; Lu 1:6; Ac 26:5; Ro 7:9; 9:31; 10:2-5.'

Home Start of Chapter

C3-S7 (Verse 7) .

But what things were gain to me,
those I counted loss for Christ .

C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context.

Our sentence starts with the word But, which ties it to the prior sentence while going in a different direction. In the prior sentence we read how Paul had more credentials of the flesh than anyone else. While others claim that such credentials gave them authority to claim that they spoke for God and could even correct the word of God, Paul said that such credentials did not provide such authority. Now in our current sentence he is going further and not only saying that they did not provide authority but actually should be counted as a loss. (The things were gain to me, in our first phrase, ace the credentials of the prior sentence.) As explained in the note for this verse within the Lord Jesus Christ Study, the phrase for Christ means because of his personal relationship with God that is through Christ. Those things pull us in the opposite direction from our personal relationship with God that is through Christ. Therefore, if we are going to pursue that personal relationship then we have to leave the things that come from the flesh and count the time of our life that was spent pursuing those things as a loss and wasted time.

Our next sentence starts with Yea, which means it adds to our current sentence and goes further. Please also see the note below.

Please see the note for 1:21 for the word gain. that is the only other place in Philippians where this word is used. That note gives a definition and links from other commentators. The functional definition is: 'To obtain by industry or the employment of capital; to get as profit or advantage; to acquire'.

Please see the note for 1Corinthians C4S1 for links to every verse in the Bible where we find forms of the word account along with the definition from Webster's 1828 . While it has a different definition from the word count, the application of the word count, within Philippians, is the same as the use of account within the Bible. The word count is used within Philippians only in our current sentence, the next sentence and 3:13-14 and all apply the word count the same way. The functional definition is: ' A computation of debts and credits, or a general statement of particular sums'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Php 3:4-6,8-10; Ge 19:17,26; Job 2:4; Pr 13:8; 23:23; Mt 13:44-46; 16:26; Lu 14:26; 16:8; 17:31-33; Ac 27:18-19,38; Ga 2:15; 5:2-5.'

Home Start of Chapter

C3-S8 (Verse 8-11) Paul's testimony of seeking Christ.

Equivalent Section: All religious things are a waste of time when compared to what comes from Christ.

Yea doubtless,
and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord :.

Equivalent Section: Paul's personal testimony concerning Christ.

for whom I have suffered the loss of all things,
and do count them but dung,
that I may win Christ,
And be found in him,
not having mine own righteousness,
which is of the law,
but that which is through the faith of Christ,
the righteousness which is of God by faith:.

Equivalent Section: How we are to do the truth of this sentence

First Step: Personal actions planned.

That I may know him,
and the power of his resurrection,
and the fellowship of his sufferings,
being made conformable unto his death;.

Second Step: Personal goal sought.

If by any means I might attain unto the resurrection of the dead..

C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context.

There is a substantial note for This sentence , in the Lord Jesus Christ Study under Christ which explains the phrase faith of Christ. Since the word of means 'belongs to', that note explains quite a bit about the 'faith that belongs to Christ' and how that is different from our faith. It also has an outline for this sentence with the titles of each section showing how the parts of this sentence relate to the various roles of the Son of God. There are two other notes in that Study related to this sentence, but the main note is in the link provided here.

In our sentence we see Paul using I a lot and we can look at the truth of this sentence from the personal perspective or from the perspective of what Christ is doing within our life. Both views are valid, which is why the main note in the Lord Jesus Christ Study is focused on what Christ is doing in and through our life after our initial profession and this note is focused more on our personal responsibility within this relationship. All relationships have two sides and we need to look at each side to properly understand this sentence.

Our sentence has three Equivalent Sections which give us three different views of what we are supposed to do in order to maintain our part of this relationship. The First Equivalent Section tells us to get rid of anything that interferes with this relationship. The Second Equivalent Section tells us what we are personally to do in order to build this relationship. The third Equivalent Section tells us what we can expect to receive from this relationship if we do our part to build it. As already mentioned, we can look at this sentence and what it is telling us from different perspectives, but this note will stick to our responsibility within this relationship.

In our First Equivalent Section, when Paul says all things, we might be tempted to limit this phrase to the religious things and the things of the flesh which were mentioned in the prior sentence. However, there is no basis for such a limit and the fact is that when were consider all that is included in each of the Equivalent Sections within our sentence, we must conclude that we probably should emphasize the word all. James 4:14 says, Whereas ye know not what shall be on the morrow. forwhat is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.. When we take this perspective, and add the fact that our eternal reward is variable and based upon how much we personally receive the excellency of the knowledge of Christ Jesus my Lord, we must conclude that the all includes every part and thing within this life.

We see a for in our First Equivalent Section and it gives us a future cause, as opposed to when the Bible uses because for a cause that already exists (be). That tells us that we must count all things but loss before we receive the excellency of the knowledge of Christ Jesus my Lord. A basic definition of excellent is; 'Being of great virtue or worth; Distinguished for superior attainments'. Thus, we can see that we will not consider the knowledge of Christ Jesus my Lord to be excellent so long as we allow the things of the flesh distract us from gaining that excellency of knowledge.

As explained many places on this site, full Biblical knowledge only comes from personal intimate experience. Look at how few people take the time to daily read their Bible much less study it. Look at the spiritual immaturity of most church members, especially when compared to what our epistle is telling us that we are supposed to attain. Look at how many people claim to be saved and yet are so busy with the cares and concerns of this world that they can't even show up for all church services, much less spend time in personal soul winning and doing other services to Christ Jesus our Lord. As explained in This note and in This note, within the Lord Jesus Christ Study, we will be judged by our Lord and receive reward or punishment based upon how much we learned from Christ Jesus and obeyed Him and received spiritual maturity as a result. The other two Equivalent Sections give us more details about the type of knowledge that God expects us to get.

From the First Equivalent Section we will go to the third Equivalent Section which has two Steps. Our First Equivalent Section told us the summary of his life that Paul wanted when he faced Christ Jesus my Lord. Our Second Equivalent Section tells us what Paul already did towards achieving this goal. Our third Equivalent Section tells us what Paul pl and to do in the future to increase his personal relationship and his personal knowledge of Christ Jesus my Lord. Remember, he is seeking excellency in this goal of life. He is not just looking to go to heaven but he is seeking to be judged as having done all that he could with his life.

A very true saying is 'Failure to plan is a plan to fail'. In our third Equivalent Section we see Paul's future 'Plan for Success'. His plan has an 'Action' and a 'goal'. Unless we each have both of these we do not have a proper plan for our life and we will be judged as a failure by Christ Jesus our Lord. Obviously, we must do our 'Action Plan' until we reach our 'goal'.

Paul's 'goal' is If by any means I might attain unto the resurrection of the dead. The If makes this a conditional 'geoal'. That means that Paul has to meet the conditions in order to attain his 'Goal'. (Forms of the word attain are found in this sentence, the next sentence and 3:16.) Webster's 1828 dictionary defines attain as: 'v.i. L. attingo, to reach, come to or overtake; as and tango, to touch, reach or strike; that is, to thrust, urge or push to. it has no connection with L. attineo. See Class. 1. to reach; to come to or arrive at, by motion, bodily exertion, or efforts towards a place or object. If by any means they might attain to Phenice. Acts 28. 2. to reach; to come to or arrive at, by an effort of mind. Such knowledge is too wonderful for me; it is high; I cannot attain to it. Ps. 139. Regularly this verb should be always followed by to; the omission of to, and the use of the verb, in a transitive sense, may have originated in mistake, from the opinion that the verb is from the L. attineo, and equivalent to obtain.
ATTA'IN, v.t. 1. to gain; to compass; to achieve or accomplish, that is, to reach by efforts; without to following. Is he wise who hopes to attain the end without the means? this use of the verb is now established; but in strictness to is here implied; attain to the end. the real sense, as in the intransitive use of the verb is, to reach or come to the end or purpose in view. this word always implies an effort towards an object. Hence it is not synonymous with obtain and procure, which do not necessarily imply such effort. We procure or obtain a thing by purchase or loan, and we obtain by inheritance, but we do not attain it by such means. An inattention to this distinction has led good authors into great mistakes in the use of this word. 2. to reach or come to a place or object by progression or motion. But ere such tidings shall his ears attain. Canaan he now attains. 3. to reach in excellence or degree; to equal'.

Please see the note for Luke 13:8-9 about the word dung. Webster's 1828 defines this word as: '(1.) Used as manure (Lu 13:8); collected outside the city walls (Ne 2:13). Of sacrifices, burned outside the camp (Ex 29:14; Le 4:11; 8:17; Nu 19:5). to be cast out as dung," a figurative expression (1Ki 14:10; 2Ki 9:37; Jer 8:2; Ps 18:42), meaning to be rejected as unprofitable.
(2.) Used as fuel, a substitute for firewood, which was with difficulty procured in Syria, Arabia, and Egypt (Eze 4:12-15), where cows' and camels' dung is used to the present day for this purpose'.

In addition, the word unto mean 'up to and including'. The reader may have skimmed over the definition above and missed the important part of 'This word always implies an effort towards an object. Hence it is not synonymous with obtain and procure, which do not necessarily imply such effort.' thus, when Paul says I might attain unto he is saying 'I might put forth the effort up to and including what is necessary to reach my goal'. That is: Paul's goal is not necessarily reaching the resurrection of the dead but his goal to continue to make the effort and to be striving towards that goal for the rest of his life. This distinction can be clearly seen when we include the context of the next two sentences. Thus, the emphasis is upon the faithful ongoing effort to reach the goal set for us by God, no matter how close to that goal we may get.

Every verse in the Bible that has the phrase resurrection of the dead is quoted in 1 Corinthians 15:42. Please notice that the highest concentration of these verses are within that chapter. Please read all of that chapter, with the notes provided, in order to obtain a proper perspective of the Biblical use of the phrase resurrection of the dead. Within that chapter we learn that one of the main purposes for getting saved is the resurrection of the dead, and it is one of three main points of the simplified Gospel.

When we combine the meaning of the phrase resurrection of the dead with Paul saying I might attain unto, what we have is Paul saying 'I might put forth the effort up to and including what is necessary to reach my goal of living today like we will live in the 1,000-years reign of Christ'. Of course, the 1,000-years reign of Christ is when the resurrection of the dead will be a reality.

When we put it all together we see that Paul's 'goal' is to be continuously using any means that he can use to be making effort towards living like he will live when Christ actually rules this world. With that 'goal' in mind, we can not look at Paul's 'Action Plan' that will take him to his 'Goal'. However, before we move on we need to realize that Paul's 'Goal' is part of the equivalent meaning of his obtaining the excellency of the knowledge of Christ Jesus my Lord. Simply put, he must have the excellency of the knowledge of Christ Jesus my Lord in order to know what the resurrection of the dead will be like and in order to know how he will live during the 1,000-years reign of Christ.

Paul's 'Action Plan' has four parts and each is of equal importance since they are separated by commas. Even though they are of equal importance and even though we can be doing each of these actions at the same time, we must start each in the order that they are presented because each action requires us to have some of the prior actions in order to do the subsequent actions. For example, I can't know...the power of his resurrection until after I at least know him to some extent. In addition, to this simple logic, we see that two of these action phrases start with and, which means that they are added unto the prior action, which must exist for the addition to happen. Further, the last action starts with the word being, which lets us know that it is the result of all three actions which came before the last action.

We have said repeatedly that Biblical knowledge includes what only comes from personal intimate experience. When we are talking about another person this does not necessarily mean sex but is primarily knowing how the other person thinks so well that you can finish their sentences. It also means knowing how they feel so well that you hurt when they hurt and you rejoice when they rejoice. Finally, it means knowing their will so well that you always know what their decisions will be in any circumstances. It obviously will take a life-time to know Christ Jesus my Lord that well but our first action is to devote the rest of our life to trying to reach that level of knowing Him.

In addition, to that consideration, please notice the may in the That I may know him. This is not guaranteed but something that we must actively work towards.

Only after we know him, at least to some extent, then we can start learning about the power of his resurrection. Please notice that our second phrase starts with and, which means it is added to the first phrase already being within our life. In addition, the main word of this phrase is power. It took the power of God to overcome Satan and all of the devils in Hell so that Jesus Christ could say I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:18). It takes that same power to resurrect you and me from the dead. However, when we know...the power of his resurrection, we can say like Paul did: O death, where is thy sting? of grave, where is thy victory? the sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. (1Corinthians 15:55-58).

The power of his resurrection is not just the power to raise us up from the dead but it also includes to power to heal us before death and the power to destroy the influence of devils in our current life and the power to enable us to do the things that He wants us to do for our benefit and His glory. This is the kind of phrase which preachers can expand on with many applications, but which is not my spiritual gift. Therefore, I will move onto our next phrase.

Our next phrase also starts with an and, which means that the first two phrases need to be part of our life before it can be added to them. The fellowship of his sufferings is something that most people want to skip. However, this is a necessary step in being made conformable. Think about the level of understanding that was required to write something like Psalm 22. Without some experience, the author could not write what many of God's people needed in order to do what God told them to do. Think about Matthew 26:39 which says O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

If He refused to suffer then He could not do what was required in order to save us. Likewise, if we refuse to suffer in the flesh then we will not be able to reach people with the gospel who live in terrible physical conditions. Think about the missionary who took the gospel to a leper colony and had his message rejected until after he became a leper. Think of the people who became slaves in order to reach slaves with the gospel. Not think of people in 'Third World' nations. They would / will not get the gospel unless someone is willing to suffer in the flesh. Now think about the word fellowship and what has already been said about it in other notes (1:5 and 2:1). We will not have fellowship with Him in glory unless we accept the fellowship of his sufferings. In addition, the Bible teaches that the fellowship which we will have with Him in glory will be proportional to the fellowship of his sufferings which we accept now.

Our last phrase starts with being made. The word being is: 'an ongoing (ing) verb of existence (be)'. In addition, the word made requires ongoing time and effort to create something that did not exist before. Finally, this phrase (being made) implies that what follows it is the result of what came before. In other words: our being made conformable unto his death is the result of the first three phrases within our First Step of the third Equivalent Section. in addition, since each of these phrases, especially the last, are ongoing processes, we need to keep doing these actions with the expectation that the longer and more we do them the more we will be made conformable unto his death.

While I could write more on this last phrase, I will move on. We already dealt with the details of our Second Step (If by any means I might attain unto the resurrection of the dead) thus, we see that Paul is telling us to seek to (may) know...Christ Jesus my Lord with the expressed goal of: If by any means I might attain unto the resurrection of the dead. In addition, we see that these actions are to be taken, ongoing for the rest of our life, with the goal stated in our Second Step as the way to: count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.

Having dealt with our First Equivalent Section and our third Equivalent Section we are left with the Second Equivalent Section which tells us about what Paul has already done about this truth in his life. Because of his existing personal testimony, Paul could start this sentence with Yea doubtless. The Yea means Paul is agreeing with his prior sentence (But what things were gain to me, those I counted loss for Christ.) and going beyond that. The doubtless means that there can be no doubt about his having gone beyond the prior sentence and our Second Equivalent Section gives us the testimony which backs up that claim. However, before we go into that testimony, we need to realize that it is one thing to say what things were gain to me, those I counted loss for Christ, but it is far more to then add the fellowship of his sufferings for the goal of being made conformable unto his death.

We see our Second Equivalent Section start with a phrase which has the past-tense words of have suffered. Here we see Paul tell us what he has already done which matches what he says that he will do (in the third Equivalent Section). With this we see an important concept for preachers: live what you preach before you preach it.

Our Second Equivalent Section starts with the word for and it tells us why what is said in the rest of the sentence is reliable. Paul has already lived it. The phrases have suffered the loss of all things, and do count them but dung match the count all things but loss found in the First Equivalent Section and in the prior sentence. The phrase that I may win Christ lets us know that there is a struggle in order to win. In addition, the that, at the beginning of our phrase, lets us know that I may win Christ is why Paul did what he said that he did in the first two phrases of this Equivalent Section.

The And be found in him is added (and) to that I may.., which lets us know that our being found in him is only a possibility and not a guarantee. In order to make this possibility a reality, Paul had suffered the loss of all things, and do count them but dung. However, Paul did not stop there but added the righteousness which the rest of this Equivalent Section tells us about. Thus, we must have the attitude and action of the beginning of this Equivalent Section, coupled with the righteousness found in the end of this Equivalent Section, in order to have the equivalency of the other two sections. That is, if we are missing the attitude or missing the action or missing the resulting righteousness, then we will not have the excellency of the knowledge of Christ Jesus my Lord, nor will we have the fellowship of his sufferings nor will we be made conformable unto his death and we will never attain unto the resurrection of the dead.

We are told three very specific things about the righteousness which we must have in order to have the results of this sentence. They are:

not having mine own righteousness, which is of the law. There are many places in the New Testament which tell us about the law and the religious error which is attached to it. in this note below are links to some of the notes on this site which provide details on this subject. Basically, we are to get rig of any so-called 'righteousness' which comes from our own physical efforts and that is dictated by religion, culture, the world or our own flesh and worldly / religious thoughts.
but (having) that which is through the faith of Christ. This phrase is dealt with in detail in This note of the Lord Jesus Christ Study. Simply put: we must first remove the source of error and then add in what God says is correct. The word of means 'belonging to'. If we are not maintaining our personal relationship that is in Christ, then we do not have access to 'the faith which belongs to Christ' and we can not got through it to receive the righteousness which our Equivalent Section tells us that we must have.
and having the righteousness which is of God by faith. Again, the word of means 'belonging to'. We will not get 'the righteousness which belongs to God' until after we act in faith and let God act through our life and only after that does He give us 'the righteousness which belongs to God' and record His righteousness as ours. This truth is explained several other places on this site and I will not enlarge this note with a repetition.

Put all together, Paul is telling us, in this Equivalent Section, how he has acted in the past and how his personal testimony makes his claims doubtless. In the third Equivalent Section he tells us his 'Action Plan' and 'Goal' which will continue what his testimony shows that he already started. All of the details in these two Equivalent Sections are summarized in our First Equivalent Section and the entire sentence is presented as instruction in what we should make as the focus of our life. If this sentence is not the most important within our epistle, it certainly is one of the most important.

With that said, we will now move onto the word study part of our note.

The word yea, which connects to what came before it and answers the non-stated question of 'Have you personally done what you are telling us to do?' this question is answered with 'Yes! and I've gone beyond that!'. please see the note for 2:17 for links to sentences within this epistle which use the word yea.

Please see the note for Romans 14:1 for links to every verse in the New Testament where we find forms of the word doubt along with a quote of the word and an explanation of how it is used within the context. There is also a definition from Webster's 1828 for the word doubtful. The basic definition is 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure' and the word doubtless means that we remove (have less) of the attributes of doubt and what is left is a truth that you can rely upon. Please see the note for 2Corinthians 12:1 for links to every place in the Bible where we find the word doubtless mentioned. Webster's 1828 dictionary defines doubtless as: 'DOUBTLESS, a. Free from fear of danger; secure. Pretty child, sleep doubtless and secure.
DOUBTLESS, adv. Without doubt or question; unquestionably. The histories of Christ by the evangelists are doubtless authentic'.

Please see the note above for the use of the word count. The functional definition is: ' A computation of debts and credits, or a general statement of particular sums'. Please also see the note for 1Corinthians C4S1 for links to every verse in the Bible where we find forms of the word account along with the definition from Webster's 1828 .

Please see the note above for the use of the word excellency please also see the note for 1:9-11 for notes on the word excellent along with links from other commentators and a definition. The functional definition is: 'Being of great virtue or worth and distinguished for superior attainments'.

The functional definition, of the word know, is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 1:25-26 about links to every place in Philippians where we find the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind'. Please also see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for 1:9-11 for a discussion of the word righteous and links to where it is used in other Studies. Please also see the notes for Romans C1S10; Galatians C2-S16 about righteous / righteousness. Please see the notes for Ephesians 4:7-LJC about the righteousness of the Law. Please see the note for Romans C4S7 about imputeth righteousness. .Please see the note for Romans C2S5 about obeying unrighteousness. .Please see the notes for Romans C3S7 and Romans C1S16 about unrighteousness. Please see the note for 2Corinthians 3:9 about where we see righteousness attached to glory in a single verse.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the Biblical definition of the word law. The note for Romans 1:26-27 gives us links to many places where the Bible tells us about God's judgment of sin under the law. The note for Romans 1:28-32 lists several types of unlawful sins that God judges by giving people over to a reprobate mind. The note for Romans 3:24 gives links to several places which talk about our doing the works of the law of works and the sin of believing that works make us righteous. The note for Romans 3:27 talks about the law of faith. The notes for Romans C3S31 and 1Corinthians 9:21-LJC gives links to places in the New Testament which talk about laws which apply to saved during the Church Age. The note for Romans 4:14-14 explains 'Why God does not use the law to save'. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

This sentence and Galatians 2:16 tells us that we are justified by the faith of Christ.

Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 for links to every place in the Bible where we find the word fellowship along with a definition. The word fellowship is defined as: 'Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse'. Please see the note for 2:25 about the word fellow.

Please see the note for Romans C13S2 about the word power. The functional definition is: 'Force; strength; energy; as the power of the mind'. Please also see the note for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

Please see the note for 1Corinthians C15S32 about the word raise / resurrection. The functional definition is: 'returned to life from the dead in the same body'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the note for Romans C8S11 about the resurrection of Christ. Please see the note for Romans C8S11 about the resurrection of Jesus.

Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship. The functional definition is: 'two fellows in a ship taking a long journey with both having the same goal and both in agreement on how to get there with each doing all that is his part of the work'.

Please see the note for Romans 8:29 about the word conform. Webster's 1828 defines this word as: 'pp. made to resemble; reduced to a likeness of; made agreeable to; suited'.

Please see the notes for Romans C6S4 and 1Corinthians C15S20 about death. Those notes have links to where forms of the word death is used in those epistles and a definition of the word die. Please see the note for Romans C8S38 about 'dying because of the truth'. . Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the sin unto death.

Please see the note for Luke 5:18 about the word means (plural). The functional definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

Please see the note above for the use of the word attain. The functional definition is: 'To reach; to come to or arrive at, by motion, bodily exertion, or efforts towards a place or object'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'doubtless. Nu 14:30; Ps 126:6; Lu 11:20; 1Co 9:10; 1Jo 2:19.
I count. Ac 20:24; Ro 8:18.
the excellency. Php 3:10; Isa 53:11; Jer 9:23-24; Mt 11:25-27; 16:16-17; Lu 10:21-22; Joh 14:7; 16:3; 17:3,8; 1Co 2:2; 2Co 4:4,6; Ga 1:16; Eph 1:17-18; 3:8-9,18-19; Col 2:2-3; 1Pe 2:7; 2Pe 1:3; 3:18; 1Jo 5:20.
my. Lu 1:43; 20:42-44; Joh 20:13,28.
for whom. Php 3:7; Mt 19:27-29; 1Co 4:9-13; 2Co 11:23-27; 2Ti 4:6.
but dung. 1Ki 14:10; 2Ki 9:37; Job 20:7; Mal 2:3.
win. Mt 13:44-46; Heb 3:14; 1Jo 1:3.
be. Ge 7:23; De 19:3-4; Heb 6:18; 1Pe 3:19-20.
in. Ro 8:1; 16:7; 1Co 1:30; 2Co 5:17.
not. Php 3:6; 1Ki 8:46; 2Ch 32:25,31; Job 9:28-31; 10:14; 15:14-16; 42:5-6; Ps 14:3; 19:12; 130:3; 143:2; Ec 7:20; Isa 6:5; 53:6; 64:5-6; Mt 9:13; Ro 9:31; 10:1-3,5; 2Ti 1:9; Tit 3:5; Jas 3:2; 1Jo 1:8-10.
which is of the. De 27:26; Lu 10:25-29; Ro 3:19; 4:13-15; 7:5-13; 8:3; 10:4-5; Ga 3:10-13,21-22; Jas 2:9-11; 1Jo 3:4.
the righteousness. Ps 71:15-16; Isa 45:24; 46:13; 53:11; Jer 23:6; 33:16; Da 9:24; Joh 16:8-11; Ro 1:17; 3:21; 4:5-6; 5:21; 9:30; 10:3,6,10; 1Co 1:30; 2Co 5:21; Ga 2:16; 3:11; 2Pe 1:1.
I. Php 3:8; 1Jo 2:3,5.
and the power. Joh 5:21-29; 10:18; 11:25-26; Ac 2:31-38; Ro 6:4-11; 8:10-11; 1Co 15:21-23; 2Co 1:10; 4:10-13; 13:4; Eph 1:19-21; Col 2:13; 3:1; 1Th 4:14-15; 1Pe 1:3; 4:1-2; Re 1:18.
and the fellowship. Mt 20:23; Ro 6:3-5; 8:17,29; 2Co 1:5; Ga 2:20; Col 1:24; 2Ti 2:11-12; 1Pe 4:13-14.
by. Ps 49:7; Ac 27:12; Ro 11:14; 1Co 9:22,27; 2Co 11:3; 1Th 3:5; 2Th 2:3.
attain. Lu 14:14; 20:35-36; Joh 11:24; Ac 23:6; 26:7; Heb 11:35.'

Home Start of Chapter

C3-S9 (Verse 12) Paul is continuing to seek Christ.

Equivalent Section: Paul's denial.

Not as though I had already attained,
either were already perfect:.

Equivalent Section: Paul's statement of personal action.

but I follow after,
if that I may apprehend that for which also I am apprehended of Christ Jesus..

C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context. If we look at our current sentence without considering the context then people can try to make this sentence say lots of strange things. So, the context is critical to proper understanding. In addition, the proper understanding of the word apprehend is critical to understanding this sentence.

Think about a police officer chasing someone who might have been involved in a crime. They stop the person from fleeing, grab them and hold them until they are charged with a crime or until the police are told to let them go. Now look at the definition from Webster's 1828 : 'v.t. L. apprehendo, of as and prehendo, to take or seize. 1. to take or seize; to take hold of. in this literal sense, it is applied chiefly to taking or arresting persons by legal process, or with a view to trial; as to apprehend a thief. 2. to take with the understanding, that is, to conceive in the mine; to understand, without passing a judgment, or making an inference. I apprehend not why so many and various laws are given. 3. to think; to believe or be of opinion, but without positive certainty; as, all this is true, but we apprehend it is not to the purpose. Notwithstanding this declaration, we do not apprehend that we are guilty of presumption. 4. to fear; to entertain suspicion or fear of future evil; as, we apprehend calamities from a feeble or wicked administration'. Now look at the four places where the Bible uses this word.

Acts 12:4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
2Corinthians 11:32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
Our current sentence.
Our next sentence.

If you look at the two places which are not in our current epistle then you should see the application to someone being stopped from leaving and held by the government until there is a legal decision about what to do with them. With this in mind I will give a quick explanation of our last phrase and then return to the context and provide all of the details required to support my explanation.

In the last phrase of this sentence Paul is saying that Christ Jesus stopped him from leaving the service of God (I am apprehended of Christ Jesus). Then God let Paul know the opportunities for God to use the life of Paul, along with the costs and the resulting blessings, and let Paul know that God was willing to give them to Paul or let them pass to someone else. Paul stopped God (I may apprehend) from passing those opportunities on to someone else and volunteered to stay in the service of God as directed by Christ Jesus.

With that understanding in place, we can return to the context and make sense of how this set of sentences fits together. Our sentence starts with the word Not which ties it to the prior sentence while stopping an assumption which could be made based upon that sentence if it was taken out of context. In addition, the next sentence starts with Brethren, I count not myself to have apprehended:, which makes it a continuation of the last phrase and main subject of our current sentence. With these considerations in mind, it should be easy to see why our note started with the sentence: C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context.

The assumption that our prior sentence might lead some people to make, and that our current sentence is denying, is a belief that Paul has achieved the highest point that anyone could achieve, spiritually speaking. Paul had critics who were claiming that he had no credentials and no basis for the authority that he claimed. In our epistle he tells us the highlight of his credentials and authority, which would lead some people to go to the opposite extremeans claim that Paul had done so much, and God had done so much through Paul's life, that there was nothing more to be accomplished. In our sentence Paul is denying that claim. Essentially, Paul is telling us that it does not matter how much we have done for God, there is still more for us to do so long as we are still sucking air. Our next sentence tells us the attitude and action that we are to maintain for the rest of our life, which is based upon the truth just explained.

Our sentence has a colon followed by the word but, which divides it into two Equivalent Sections with polar opposite views of the same truth. In our First Equivalent Section Paul tells us that he has not attained and is not perfect. Therefore, we must conclude that he still has to do more before he reaches that standard. In our Second Equivalent Section, with the opposite view, Paul tells us that he is still grabbing every opportunity that God passes his way. (This was explained earlier in the note.) this then is the set-up for the next sentence where Paul tells us, in detail, how he is still stopping God from passing opportunities for service to others by doing all that he can to fulfill those opportunities for service.

Please see the note for 3:8-11 about the word attain. The functional definition is: 'To reach; to come to or arrive at, by motion, bodily exertion, or efforts towards a place or object'.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. Usually the Bible uses this word for 'spiritually mature' but the application in our sentence is 'completed with no chance for improvement'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: ' to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for Philippians 3:12 about the word apprehended. Webster's 1828 defines this word as: 'pp. Taken; seized; arrested; conceived; understood; feared.'.

We find forms of the word apprehended only in: Acts 12:4; 2Corinthians 11:32; Philippians 3:12-13; Philippians 3:12-13. Webster's 1828 defines this word as: 'pp. Taken; seized; arrested; conceived; understood; feared.'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'I had. Php 3:13,16; Ps 119:5,173-176; Ro 7:19-24; Ga 5:17; 1Ti 6:12; Jas 3:2.
already perfect. Job 17:9; Ps 138:8; Pr 4:18; 1Co 13:10; 2Co 7:1; 13:9; Eph 4:12; Heb 12:23; 13:21; 1Pe 5:10; 2Pe 1:5-8; 3:18.
I follow. Php 3:14; Ps 42:1; 63:1-3; 84:2; 94:15; Isa 51:1; Ho 6:3; 1Th 5:15; 1Ti 5:10; 6:11; Heb 12:14; 1Pe 3:11-13.
that I. Php 3:14; 1Ti 6:12.
apprehended. Ps 110:2-3; Ac 9:3-6,15; Eph 1:4; 2Th 2:13.'

Home Start of Chapter

C3-S10 (Verse 13-14) The conclusion of Paul's testimony.

Equivalent Section: Paul's attitude.

Brethren,
I count not myself to have apprehended:.

Equivalent Section: Paul's actions.

but this one thing I do,
forgetting those things which are behind,
and reaching forth unto those things which are before,
I press toward the mark for the prize of the high calling of God in Christ Jesus..

C3-S5 through C3-S10 form a single sub-unit of this chapter and need to be considered as a unit for proper context.

Our sentence has two Equivalent Sections divided by a colon followed by the word but which give us polar opposite views of the subject within this sentence. The First Equivalent Section tells us the attitude that Paul does not have and the Second Equivalent Section tells us the actions that Paul is taking as a result of not having this attitude.

Basically, in our First Equivalent Section Paul is telling us that he has made a legal reckoning and determined that he has not reached to point where he can stop serving God by obeying Christ Jesus. Then in the Second Equivalent Section he is telling us what he is doing since he can not stop yet.

Our Second Equivalent Section is explained fairly well in the good sized note for This verse within the Lord Jesus Christ Study. Basically, after Paul explained all of his credentials and accomplishments which gave him authority, he said that we was forgetting those things which are behind. His past (behind) does not change his need to continue to do in the future (and reaching forth unto those things which are before). Once he set this as his attitude, he then determined his future action (I press toward the mark for the prize of the high calling of God in Christ Jesus). Lots of preachers have dealt with this sentence far batter than I can and I will leave it with the notes already provided, except for providing the word study portion of this note.

Please see the note for C3-S7 about the word count. As explained there, this word is applied in our text like the word account, which is 'to make a legal reckoning, often of money'.

the note for our prior sentence explained the use of the word apprehend. The functional definition is: 'To take or seize; to take hold of. in this literal sense, it is applied chiefly to taking or arresting persons by legal process, or with a view to trial; as to apprehend a thief'.

Please see the note for Psalms 119:16 about the word forget. Webster's 1828 dictionary defines this word as: 'v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'.

Please see the note for John 20:27 about the word reached. The functional definition for this word is: 'Stretched out; extended; touched by extending the arm; attained to; obtained.'

Please see the note for Mark 5:30 about the word press. The functional definition for this word is: ' to urge with force or weight; a word of extensive use, denoting the application of any power, physical or moral, to something that is to be moved or affected'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. Please see the notes for Romans C10S14 and 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC about the phrase call upon the Lord.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'I count. Php 3:8; 1:18-21; 4:11-13.
one. Ps 27:4; Lu 10:42; 2Pe 3:8.
forgetting. Ps 45:10; Lu 9:62; 2Co 5:16; Heb 6:1.
and reaching. Php 2:12; Ro 15:23-29; 1Co 9:24-27; Heb 12:1-2.
press. Lu 16:16; 2Co 4:17; 5:1; 2Ti 4:7-8; Re 3:21.
the high. Ro 8:28-30; 9:23-24; 1Th 2:12; 2Th 2:13-14; Heb 3:1; 1Pe 1:3-4,13; 5:10; 2Pe 1:3.'

Home Start of Chapter

C3-S11 (Verse 15) The challenge from Paul's testimony.

Equivalent Section: the challenge given to the perfect.

Let us therefore,
as many as be perfect,
be thus minded:.

Equivalent Section: the challenge given to others
1. and if in anything ye be otherwise minded,
2. God shall reveal even this unto you..

Our sentence starts with Let us therefore and provides us with a command for action (let is the action verb of creation in Genesis) which is based on the doctrine just covered in this chapter and, in particular, within the sub-set of the chapter (C3-S5 through C3-S10) which immediately preceded this sentence. The command is to be thus minded, with the thus referring to the way of thinking (minded) which was just presented.

Our sentence has two Equivalent Sections with the First Equivalent Section having three phrases. We have already dealt with two of those phrases. We have not dealt with the middle phrase of as many as be perfect. The application, of the word perfect, used in C3-S9 (a couple of sentences prior) was 'completed with no chance for improvement'. Now, our current sentence uses the main Biblical application, for the word perfect, of: 'spiritually mature'. Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect and shows how we see this application of the word perfect to be the main application in the Bible.

Thus, our First Equivalent Section is giving a command to the spiritually mature to be minded like Paul described in the prior sentences. Then our sentence adds (and) the Second Equivalent Section for people who are not spiritually mature (if in anything ye be otherwise minded). Forthese people Paul says God shall reveal even this unto you based upon his personal knowledge that these people are striving to become spiritually mature and his knowledge, based upon personal experience, that when they reach spiritual maturity, God shall reveal even this unto you. That is, the only reason for someone to be otherwise minded is a lack of spiritual maturity.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for Romans C16S33 about the word reveal. The functional definition is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33; 2Corinthians 12:1 about the word revelation.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'as. Ro 15:1; 1Co 2:6; 14:20; Col 1:28; 4:12; 2Ti 3:17; Heb 5:14; Jas 1:4; 1Jo 2:5.
be thus. Php 3:12-14; Ga 5:10.
God. Ps 25:8-9; Pr 2:3-6; 3:5-6; Isa 35:8; Lu 11:13; Joh 7:17; Jas 1:5.'

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C3-S12 (Verse 16) .

Nevertheless,
whereto we have already attained,
let us walk by the same rule,
let us mind the same thing..

This sentence tells us that the same type of challenge is given to those people who did not respond to the challenge of the prior sentence.

The word Nevertheless is defined by Webster's 1828 as: ' Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'. With this opening word, Paul is assuring people that he is not claiming that they are less than the more spiritually mature person. They may not be able to understand how Paul can take the attitude that he does about brethren in the Lord deliberately trying to increase his torture. People might not understand some of the other things that Paul has said in this epistle. However, in our current sentence, Paul is saying that the level of understanding doesn't matter because there is always going to be different people at different levels of understanding within the church. Thus, we need to look at whereto we have already attained (look at the level of spiritual maturity which Christ has brought into our personal life). What really matters is how we think and act (let us walk by the same rule, let us mind the same thing) based upon the spiritual maturity which we have received in our personal life.

Once we base our thoughts and actions upon our own personal level of spiritual maturity, (and not the level of someone else), then our sentence tells us to let us walk by the same rule. That is: use the same rule as Paul gave for the spiritually mature person in the prior sentences. Don't think that you have 'arrived' but realize that you have more spiritual growing to do. Further, forget about any prior spiritual achievements (forgetting those things which are behind) because thinking about them will keep you trying to do more. Realize that God's goal for your life (the high calling of God in Christ Jesus), as far as spiritual maturity goes, is still above where you have reached so far. Then do all that you can to reach God's goal for your own spiritual maturity (I press toward the mark). While you do this, always keep in mind God's promise of eternal spiritual reward (for the prize).

That is the meaning of let us walk by the same rule, let us mind the same thing.

Please see the note for 1:23-24 about the word Nevertheless. The functional definition is: 'the participle of withstand, with not prefixed, and signifying not opposing'.

Please see the note for 3:8-11 about the word attain. The functional definition is: 'To reach; to come to or arrive at, by motion, bodily exertion, or efforts towards a place or object'.

Please see the note for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for 2Corinthians 10:14-16 about the word rule. The functional definition is: 'That which is established as a principle, standard or directory; that by which anything is to be adjusted or regulated, or to which it is to be conformed; that which is settled by authority or custom for guidance and direction'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'whereto. Ga 5:7; Heb 10:38-39; 2Pe 2:10-20; Re 2:4; 3:3.
let us walk. Ro 12:16; 15:5; Ga 6:16; Eph 5:2-8; Col 2:6.
let us mind. Php 1:27; 2:2; 4:2.'

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C3-S13 (Verse 17) .

Brethren,
be followers together of me,
and mark them which walk so as ye have us for an ensample..

Please also see the Message called Follow Me As I Follow Christ for the application of these verses in the life of the believer.

This sentence, with the next two sentences, is our conclusion and final word on the message of this chapter. There is one interpretation of God's Word, but many applications. When it comes to the single interpretation we must deliberately remove any consideration of men and their desires or beliefs. However, when it comes to the ministry of applying God's Word to our own personal life or to the lives of others, especially when considering the ministry of the church, we are to follow the example of Godly people. What a Godly person does in one culture or set of circumstances is, sometimes, different from what a Godly person will do in another culture or set of circumstances. But, in each case God uses Godly people to show us how to act within the particular in one culture or set of circumstances which we find ourselves in.

That is exactly what our current sentence is telling us. Paul had been part of their culture and he had shown them how to follow Christ, which is why he says be followers together of me. In addition, since he knows that he has a limited time to set an ensample, he tells us to follow other people who also have evidence of God working in their life (mark them which walk so as ye have us for an ensample).

Look back offer our chapter which our sentence is starting to summarize. Paul started with rejoice in the Lord., which means to rejoice in the Lord's laws, rules and judgments. Then Paul warns us to beware of people who would lead us into disobeying out Lord (Beware of dogs, beware of evil workers, beware of the concision).

Please see the note for Matthew 1:2 for where forms of brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Then Paul says that the difference between these people and the true circumcision is that the true circumcision are led spiritually while these other people claim religious credentials as a basis to tell people to obey their rules instead of being led spiritually. Further, they tried to discredit Paul by claiming that he had no religious credentials, and therefore had no basis to speak. However, Paul proved that he had better credentials than anyone else and then proceeded to call all such credentials dung. After that Paul told us the attitudes and actions of a person who is truly led by God's Holy Spirit to obey the Lord. Now we come to our summary sentence where we are told to follow people who are truly led by God's Holy Spirit to obey the Lord. In our next sentence of this summary we have another warning against the people that we were warned against in the beginning of the chapter. Finally, our last sentence of the summary, and our last sentence of the chapter, tells us why (For) we should do what this chapter tells us to do.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. Please see the note for Romans C9S28 about live / walk by faith.

Please see the note for 1Corinthians C10S3 for links to every place in the Bible where we find the word example or the word enample along with a definition and links from other commentators. The word example is used in the Bible (most often) as: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'be. Php 4:9; 1Co 4:16; 10:32; 11:1; 1Th 1:6; 2:10-14; 2Th 3:7,9; 1Ti 4:12; Heb 13:7; 1Pe 5:3.
and mark. Ps 37:37; Ro 16:17; 2Th 3:14.'

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C3-S14 (Verse 18-19) Why the prior command is given to all saved.

Equivalent Section: Warning about certain people.

(For many walk,
of whom I have told you often,
and now tell you even weeping,
that they are the enemies of the cross of Christ :.

Equivalent Section: the results of their lifestyle .

Whose end is destruction,
whose God is their belly,
and whose glory is in their shame,
who mind earthly things.).

Please see the note for this verse in the Lord Jesus Christy Study for a substantial explanation of the phrase the enemies of the cross of Christ and how we see this supported by all that is in this chapter. In addition, as explained in that note, our sentence is surrounded by parenthesis but is not included within another sentence. That means it is included within the context of the entire paragraph in order to give detailed clarification to the entire paragraph. Thus, it is critical to understand the larger context in order to understand what this sentence is clarifying. That note shows how our sentence fits within the larger context of this chapter.

In addition, to that, our sentence starts with the word For and gives us a reason why the summary of the chapter, which started in the prior sentence, is true. In addition, our next sentence also starts with the word For. Thus, our chapter summary, which is in these last three sentences, consists of a statement with two supporting reasons.

Our prior sentence told us to be followers together of me and of the people who had a testimony like Paul's. Now this sentence is warning us about people who walk the wrong way. If we do not follow people who are Godly then we will be led into error. 1John 4:1 says, Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.. If we do not look at how people walk then we will not see the spirit which motivates their walk and we will end up following false prophets.

Our sentence has two Equivalent Sections which tells us that their personal end (Whose end) is a direct result of their walk. In particular we need to pay attention to the word end. What we see in these last three sentences of this chapter is also taught in 1Corinthians 4:1-6 which includes the warning to judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. God lets these people seem to get away with their leading others into error and sin as a test. If we follow Godly people like our section says, then we will pass the test and not be led into sin and error. However, if we fail to obey the command then we fill fail the test and suffer the consequences.

With this in mind, we need to look at the Second Equivalent Section which tells us how we can spot people who lead into sin and error, even before we see their end. Here, we are given three things to watch for. They are:

whose God is their belly: Easton's Bible Dictionary defines belly as: 'the seat of the carnal affections (Tit 1:12; Php 3:19; Ro 16:18). the word is used symbolically for the heart (Pr 18:8; 20:27; 22:18, marg.). the "belly of hell" signifies the grave or underworld (Jon 2:2)'. Forms of the word belly occurs 50 times in 49 verses of the Bible and, in the New Testament, in: Matthew 12:40; Matthew 15:17; Mark 7:19; Luke 15:16; John 7:38; Romans 16:18; 1Corinthians 6:13; our current sentence; Titus 1:12; Revelation 10:9-10. Basically, people who let their own feelings and fleshly desires control themselves, their doctrine and their lives are acting like the enemies of the cross of Christ.
whose glory is in their shame: We see the words glory and shame used together in Psalms 4:2; Proverbs 3:35; Isaiah 20:5; 22:18; Hosea 4:7; Habakkuk 2:16; Mark 8:38; Luke 9:26 and our current sentence. In all of these, except the gospels, we see people having glory in the things of this world and the flesh and God using that to cause them shame at His judgment. In the Gospels we see that these people will receive shame when the Son of Man receives His glory. So we see that people who glory in the things of this world and of the flesh are acting like the enemies of the cross of Christ.
who mind earthly things: this is simply people who put earthly things at a higher priority than spiritual things. They are 'too busy' for soul winning and other spiritual activities. They 'Can't afford' to support missions but can but toys and watch cable TV. The reader should be able to fill in many more examples.

Please remember that the people who act this way are in the Second Equivalent Section and tell the same truth as the First Equivalent Section, which was dealt with, in detail, in the note for this verse in the Lord Jesus Christy Study.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for John 20:11-12 about the word weep. Webster's 1828 defines this word as: 'to express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears. they all wept sore, and fell on Paul's neck, and kissed him. Acts 20. Phocion was rarely seen to weep or to laugh. 2. to shed tears from any passion. Persons sometimes weep for joy. 3. to lament; to complain. Numbers 11.
WEEP, v.t. 1. to lament; to bewail; to bemoan. We wandring go through dreary wastes, and weep each others woe. 2. to shed moisture; as, to weep tears of joy. Groves whose rich trees wept odrous gum and balm. 3. to drop; as the weeping amber. 4. to abound with wet; as weeping grounds'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition is: 'A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will. A public enemy or foe, is one who belongs to a nation or party, at war with another'.

Please see the note for Galatians 5:11 for links to every place in the Bible where we find the word cross along with links from other commentators. The functional definition is: 'the symbol of the payment for sin made by Jesus Christ'. Please see the note for Galatians 6:12 for links to where the New Testament teaches about the enemies of the cross of Christ.

Please see the note for 1Timothy 6:9 about the word destruction. The functional definition is: ' the act of destroying; demolition; a pulling down; subversion; ruin, by whatever means'.

Please also see the notes for 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. The functional definition is: 'Abundance, wealth, treasure, and hence honour , dignity, splendour, brightness, majesty'.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for 1Corinthians 6:7 for links to every sentence in this epistle which use any form of the word shame. The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion of the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity.

Please see the note for 2Corinthians 5:1 about the word earthly. It has links to every place in the Bible where We find this word along with links to notes for similar words and links from other commentators. The functional definition is: 'Pertaining to the earth, or to this world including the influence it has on us'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'many. Isa 8:11; Da 4:37; Ga 2:14; Eph 4:17; 2Th 3:11; 2Pe 2:10; Jude 1:13.
I have. 1Co 6:9; Ga 5:21; Eph 5:5-6; 1Th 4:6.
even. Php 1:4; Ps 119:136; Jer 9:1; 13:17; Lu 19:41; Ac 20:19,30-31; Ro 9:2; 2Co 2:4; 11:29.
enemies. Php 1:15-16; 1Co 1:18; Ga 1:7; 2:21; 6:12.
end. Mt 25:41; Lu 12:45-46; 2Co 11:15; 2Th 2:8,12; Heb 6:6-8; 2Pe 2:1,3,17; Jude 1:4,13; Re 19:20; 20:9; 21:8; 22:15.
whose God. Php 2:21; 1Sa 2:11-16,29; Isa 56:10-12; Eze 13:19; 34:3; Mic 3:5,11; Mal 1:12; Lu 12:19; 16:19; Ro 16:18; 1Ti 6:5; 2Ti 3:4; Tit 1:11-12; 2Pe 2:13; Jude 1:12.
whose glory. Ps 52:1; Ho 4:7; Hab 2:15-16; Lu 18:4; 1Co 5:2,6; 2Co 11:12; Ga 6:13; Jas 4:16; 2Pe 2:18-19; Jude 1:13,16; Re 18:7.
who. Ps 4:6; 17:14; Mt 16:23; Ro 8:5-7; 1Co 3:3; 2Pe 2:3.'

Home Start of Chapter

C3-S15 (Verse 20-21) Why we want to stick with what comes from the Lord Jesus Christ.

Equivalent Section: Realize where we are to be putting our treasure.

First Step: Realize where the direction for our life comes from.

For our conversation is in heaven;.

Second Step: Realize where our future is at.

from whence also we look for the Saviour,
the Lord Jesus Christ :.

Equivalent Section: Realize our promised future.

Who shall change our vile body,
that it may be fashioned like unto his glorious body,
according to the working whereby he is able even to subdue all things unto himself..

There is a substantial note for This verse in the Lord Jesus Christ Study which explains how each of the roles of the Son of God; as Lord and as Jesus and as Christ; are involved in His being our Saviour. In addition, it provides a link to the message called Body, Soul and Spirit Salvation which explains the difference between our body salvation, our soul salvation, and our spirit salvation. That Message provides references to other places in the Bible where this same truth is taught. With that in mind, we can see that our current sentence is talking about our body salvation, which is going to happen in the future. Our current sentence is not talking about our spirit salvation, which happened when we called upon the name of the Lord (Romans 10:13). Neither is our current sentence is talking about our soul salvation, which started happening when we called upon the name of the Lord and will continue until our personal death or the 'Rapture'.

Our sentence starts with the word For, and the prior sentence started with the word For, and both are giving us reasons why we should obey the commands in C3-S11 through C3-S13. C3-S11 started the summary of this chapter with the phrase Let us therefore. Our current sentence is giving us the final, and most important, reason to obey these commands.

Our whole chapter is telling us to mind spiritual things and to have no confidence in the flesh. Our current sentence tells us that the Lord Jesus Christ...shall change our vile body. Our vile body is part of the flesh which we are to have no confidence in, right now and that we are to expect to be changed. Therefore, until we get the new body, we are to ignore the demands from it. We are not to have our conversation ('Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar') controlled by the world, the flesh and our body but are to have our conversation controlled by heaven.

This truth, and control of our 'way of life' is why (for) we are to be thus minded and to walk by the same rule and to mark them which walk so as ye have us for an ensample and to avoid the enemies of the cross of Christ, as our prior sentences, within the summary of our chapter, told us to do.

With this context in mind we can look at the details of our sentence. Within our sentence we see two Equivalent Sections with the First Equivalent Section having two Steps. Our First Step tells us t: ' Realize where the direction for our life comes from'. Since heaven is to direct our life then everything in our life should be directed towards achieving the goals of heaven. Any part of our life that is not directed towards the goals of heaven should be removed from our life since it is a distraction from our reaching our true goal.

Our Second Step tells us to look top heaven for our Saviour and tells us that our Saviour is the Lord Jesus Christ. We must acknowledge a personal need to be saved before we start looking from a Saviour. We need to be saved when our 'way of life' is leading us to destruction. That is why, earlier in our chapter, we were warned away from people who lead us to disaster and were told that our Saviour, the Lord Jesus Christ, leads us in a different direction than these other people lead us. That's why we must agree to repent, (change our 'way of life'), before He will save us.

Our First Equivalent Section told us to do things which go against our basic nature. Our Second Equivalent Section tells us what we will get if we do. The equivalence assures us that we will get these results if we obey and also assures us that we will not get these results if we do not obey. With that in consideration we can look at the promised rewards.

First we are promised that the Lord Jesus Christ... shall change our vile body. Since He created our body He can also created a new body. In addition, we are told that it may be fashioned like unto his glorious body. One of the things that Jesus did after His resurrection, which He did not do before His resurrection, was to instantly appear within the closed upper room. I am not going to speculate without more information but I can say that there is evidence that our new body will have abilities that our current body does not have. In particular, we will not have to worry about death, disease or any of the others results that sin produced in our current vile body. We can see that our current sentence acknowledges these minimal changes by the phrase hat it may be fashioned like unto his glorious body.

Our last phrase (according to the working whereby he is able even to subdue all things unto himself), the word according means 'similar and harmonizing while not being the same' and this definition matches with the word like in the middle phrase of our Second Equivalent Section. Our last phrase also says whereby he is able even to subdue all things. This means that the same power which allows the Lord Jesus Christ to subdue all things ('To conquer by force or the exertion of superior power, and bring into permanent subjection; to reduce under dominion.') is the power which allows Him to change our vile body.

Please see the note for Galatians C1-S11 for where forms of the word conversation is used in the Bible along with a definition and links from other commentators. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for 2:9-11 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

Please see the note for 2:4 about the word look. The functional definition is: 'To direct the eye towards an object, with the intention of seeing it. When the object is within sight, look is usually followed by on or at'.

Forms of the word vile only occur 21 times in the Bible in: Deuteronomy 25:3; Judges 19:24; 1Samuel 3:13; 15:9; 2Samuel 1:21; 6:22; Job 18:3; 40:4; Psalms 12:8; 15:4; Isaiah 32:5-6; Jeremiah 15:19; 29:17; Lamentations 1:11; Daniel 11:21; Nahum 1:14; 3:6; Romans 1:26; our current sentence; James 2:2 . Webster's 1828 dictionary defines vile as: 'a. L. vilis. Gr. 1. Base; mean; worthless; despicable. The inhabitants account gold a vile thing. A man in vile raiment. James 2. Wherefore are we counted as beasts, and reputed as vile in your sight? Job. 18. 2. Morally base or impure; sinful; depraved by sin; wicked; hateful in the sight of God and of good men. the sons of Eli made themselves vile. 1Sam. 3. Behold I am vile; what shall I answer? Job 40.'

Please see the note for Romans C7S30 which provide links to where this word is used in those epistles, a dictionary definition and links from other commentators. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. The note for Ephesians 4:5-LJC deals with the church as a body. In addition, the note for Colossians C1S6 deal with the body of Christ.

Please see the note for 2:5-8 about the word fashion. The functional definition is: 'The make or form of anything; the state of anything with regard to its external appearance; shape; as the fashion of the ark, or of the tabernacle'.

Please see the note for 2:5-8 about the word likeness. The functional definition is: 'Resemblance in form; similitude'.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

Please also see Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see Romans C3S27 about the law of works. Please also see Romans C11S10 about works are seen of men. Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about how we are judged by works. Please also see 2Corinthians 6:1 about the word workers. Please also see Philippians 3:2 about evil workers.

Please see the note for 1Corinthians 15:28 for links to every place in the New Testament where we find the word subdue along with a definition. The word subdue is used in the Bible (most often) as: 'Conquered and reduced to subjection; oppressed; crushed; tamed; softened'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as:
our. Php 1:18-21; Ps 16:11; 17:15; 73:24-26; Pr 15:24; Mt 6:19-21; 19:21; Lu 12:21,32-34; 14:14; 2Co 4:18-5:1; 5:8; Eph 2:6,19; Col 1:5; 3:1-3; Heb 10:34-35; 1Pe 1:3-4.
conversation. Gr. Isa 26:1-2; Ga 4:26; Eph 2:19; Heb 12:22; Re 21:10-27.
from. Ac 1:11; 1Th 4:16; 2Th 1:7-8; Re 1:7.
we look. Php 1:10; 1Co 1:7; 1Th 1:10; 2Ti 4:8; Tit 2:13; Heb 9:28; 2Pe 3:12-14.
shall. 1Co 15:42-44,48-54.
that. Mt 17:2; Col 3:4; 1Jo 3:2; Re 1:13-20.
the working. Isa 25:8; 26:19; Ho 13:14; Mt 22:29; 28:18; Joh 5:25-29; 11:24-26; 1Co 15:25-27,53-56; Eph 1:19-20; Re 1:8; 20:11-15.'

Home Start of Chapter

Philippians Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1) C4-S2 (Verse 2) C4-S3 (Verse 3) C4-S4 (Verse 4) C4-S5 (Verse 5) C4-S6 (Verse 5) C4-S7 (Verse 6) C4-S8 (Verse 7) C4-S9 (Verse 8) C4-S10 (Verse 9) C4-S11 (Verse 10) C4-S12 (Verse 11) C4-S13 (Verse 12) C4-S14 (Verse 13) C4-S15 (Verse 14) C4-S16 (Verse 15) C4-S17 (Verse 16) C4-S18 (Verse 17) C4-S19 (Verse 18) C4-S20 (Verse 19) C4-S21 (Verse 20) C4-S22 (Verse 20) C4-S23 (Verse 21) C4-S24 (Verse 21) C4-S25 (Verse 22) C4-S26 (Verse 22) C4-S27

The Chapter theme is: I can do all things through Christ which strengtheneth me.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The Treasury of Scripture Knowledge provides the following chapter outline: '1 From particular admonitions
4 he proceeds to general exhortations
10 shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them.
19 And so he concludes with prayer and salutations.'

C4-S1 (Verse 1) .

Therefore,
my brethren dearly beloved and longed for,
my joy and crown,
so stand fast in the Lord,
my dearly beloved..

What we are to do is based upon the prior chapter. Please notice that this chapter and sentence starts with the word Therefore. Paul starts out with therefore and continues to remind the Philippians of their eventual judgment with the use of Lord. (Please see the note for This verse within the Lord Jesus Christ Study for more details on this truth.) Paul starts this chapter by effectively saying, 'Based on our coming judgment by the Lord for how we used everything that he provided as our personal Saviour, here's how you're to act if you want to please Him'. And in that vein, Paul uses Lord because that is the role that God uses to do all judgment.

Within our chapter we see Lord used 6 times, Christ used 5 times and Jesus used 4 times. In his final chapter to this Godly church Paul is reminding them to maintain their personal relationship with the Son of God (though His roles as Jesus and as Christ), with the emphasis on the spiritual part of that relationship (Christ). While they are doing that they are to always be more aware of their future judgment by our Lord because awareness of pending judgment will help us to continue to do right even when nothing else will do it.

In our second phrase we read my brethren dearly beloved and longed for because Paul want to be sure that they understood his feelings for them in the flesh. Not only that, but he added my joy and crown so that they would know about his spiritually based feelings which will last even after we get our new body. Paul ends his sentence with y dearly beloved so that there is no question about his command being based in love.

With that in mind, we look at the command to so stand fast in the Lord. The so tells us to obey for the physical and spiritual reasons which are based in love. The fast is equated to a fastener, like a rivet, and tells us to not let anything move us from the things that God gave us nor from where He put us. The stand refers to a soldier standing in a line to stop the advance of an enemy. and the phrase in the Lord was discussed in the note for This verse within the Lord Jesus Christ Study and reminds us of our future judgment that is based upon our obedience to this command.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for 1:8 for links to every place in this epistle where we find the word long. Fausset's Bible Dictionary defines this word as: ', v.i. 1. to desire earnestly or eagerly. I long to see you. Romans 1. I have longed after thy precepts. Ps. 119. I have longed for thy salvation. Ps. 119. 2. to have a preternatural craving appetite; as a longing woman. 3. to have an eager appetite; as, to long for fruit.'.

Please see the note for 1:3-7 for links to every place in this epistle where we find the word joy along with links to notes in other Studies, which have much more information on the Biblical usage of this word. In addition, the note for Romans C14S23 points out that true Biblical joy comes only from God. (It also has a large set of links from other commentators.) Further, the note for 1John C1S2 lists 16 Biblical attributes about joy. I have found no simple definition for the word joy which is accurate and I leave it to the reader to do their own research.

Please see the note for James 1:12 for links to every place in the New Testament where we find the word crown along with dictionary definitions and links from other commentators. The functional definition is: 'Crowns show that the person wearing them has authority and a special position'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'o be on its foundation; not to be overthrown or demolished'. Please also see the note for Galatians C5S1 about the phrase stand fast. Please see the note for 1:27-28 the words fast. In general, the word stand is used in the military meaning which means 'stay where you are and fight the enemy'. Of course, our enemies are spiritual and the war is spiritual. The word fast is used like a 'fastener', which secures something in place and prevents movement in spite of force brought against it.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Therefore. Php 3:20-21; 2Pe 3:11-14
and. Php 1:8; 2:26
my joy. Php 2:16; 2Co 1:14; 1Th 2:19; 3:9
so. Php 1:27; Ps 27:14; 125:1; Mt 10:22; Joh 8:31; 15:3-4; Ac 2:42; 11:23; 14:22; Ro 2:7; 1Co 15:58; 16:13; Ga 5:1; Eph 6:10-18; Col 4:12; 1Th 3:8,13; 2Th 2:15; 2Ti 2:1; Heb 3:14; 4:14; 10:23,35-36; 2Pe 3:17; Jude 1:20-21,24-25; Re 3:10-11.'

Home Start of Chapter

C4-S2 (Verse 2) .

I beseech Euodias,
and beseech Syntyche,
that they be of the same mind in the Lord..

These commands are to be made / taken as personal commands which we will be judged for. In the prior sentence Paul reminded us that our true love is in the Lord and we must obey His commands in order to receive that love. Now, Paul is begging these women to follow the personal leading of Christ before they receive judgment from the Lord. In addition, things which come from the Lord are the same for all saved people and not personal commands such as we get from Christ. However, Christ will not give one saved person instructions which puts them at odds with another saved person. In addition, the Lord provided enough rules related to judgment so that any dispute can be solved if God's people truly look for what the Bible says and submit to what the Bible says. Thus, Paul is telling them to think the way that the Bible tells them to think and do it because they will be judged by our Lord for how well they obey.

Nothing is known about these two women other than what we see right here. Basically, they represent any two workers of the Lord who let their personal feelings and beliefs to cause them to be so upset with another worker in the Lord that they could not get along with each other.

Please see the note for Romans 12:1 for links to every place in the New Testament where we find the word beseech along with an explanation of each verse. The word beseech is defined as: 'To entreat; to supplicate; to implore; to ask or pray with urgency; followed by a person'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'that. Php 2:2; 3:16; Ge 45:24; Ps 133; Mr 9:50; Ro 12:16-18; 1Co 1:10; Eph 4:1-8; 1Th 5:13; Heb 12:14; Jas 3:17-18; 1Pe 3:8-11.'

Home Start of Chapter

C4-S3 (Verse 3) .

And I intreat thee also,
true yokefellow,
help those women which laboured with me in the gospel,
with Clement also,
and with other my fellowlabourers,
whose names are in the book of life..

The church leasers are to personally help others to obey these commands on a personal level. This is the only place, in the Bible, where we find the word yokefellow. However, the word yoke is used in the Bible (most often) as: ' to couple; to join with another'. Our epistle does not name this yokefellow but since he is yoked with Paul, who was the pastor, it can be safely assumed that this sentence is directed at the pastor of the church.

At the time that I was doing this Study and writing this note, I had been asked to help resolve a problem between a few native pastors on the mission field and a major missionary organization in the U.S. One person that I contacted while trying to reach the correct people in the U.S. quoted Proverbs 26:17 (he that passeth by, and meddleth with strife belonging not to him , is like one that takers a dog by the ears.) to me in order to say I should not be involved. Yes, you may run into that reaction. And, no, you should not get involved in a fight that is not yours. However, when someone is in a position of authority they also have a God given responsibility to end fights between God's workers. So, yes, this yokefellow did have a responsibility because of his position and a command that we can read here for him to get involved in this fight between two of God's workers. No, other people did not have the responsibility because they did not have the position and they were to stay out of it. But, if you are in the position of authority then it comes with responsibilities to God's people and one of those is to be a peace-maker.

This is the only place in the Bible where we find the word yokefellow. Therefore, I can not say for certain what it means but can speculate. Please see the note for this verse in the Word Study on True for my speculation.

The term fellowlabourers is only used four times in the Bible in: our current sentence; 1Thessalonians 3:2; Philemon 1:1, 24. As explained the notes within Philemon, the word fellowlabourers is used for non-preachers who are very active in the ministry. Mark and Luke, both authors of Gospels, are given this label.

Our last phrase says whose names are in the book of life. Many preachers say that you can't know if someone else is saved and preach that claim as Biblical doctrine. While it may be Baptist doctrine, this sentence says that it is not Biblical because Paul is clearly saying that these people are saved. Probably the main distinction is that these people, like Mark and Luke, had a testimony which left no doubt at all. This type of testimony is what we should each strive for.

Please see the note for 1Corinthians 4:11-13 for links to every place in the New Testament where we find the word intreat along with a definition. The word entreat is used in the Bible (most often) as: 'To make an earnest petition or request'.

Please see the note for This verse in the Word Study on True. Please see the note for This verse in the Word Study on Gospel.

Please see the note for Galatians 5:1 for links to every place in the New Testament where we find the word yoke along with a definition and links from other commentators. Please see the note for 2:25 about the word fellow.

Please see the note for 1Corinthians 12:28 for links to every place in the New Testament where we find the word help along with a definition and links from other commentators. The word help is used in the Bible (most often) as: 'To aid; to assist; to lend strength or means towards effecting a purpose'.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Clement is not mentioned anywhere else in the Bible. Several commentaries claim that he is the Clement who became a Bishop of Rome, but that person is the author of part of the Alexandrian Codex, which is one of three sources of all false bibles. Either this Clement is a different person or he turned his back on Paul and the doctrine of Paul and joined the brethren in the Lord (C1-S6) who were actively trying to get Paul to be tortured to death.

Please see the note for 2:9-11 about the word name. It has links from other commentators, the definition from Webster's 1828 and links to where this word is used within this epistle.

Please see the note for 1:19-20 for links to every place in this epistle where we find the word life along with links to notes in other Studies, a definition and links from other commentators.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

We find the phrase book of life occurring in the Bible only in our current sentence; Revelation 3:5; 13:8; 17:8; 20:12; 15; 21:27; 22:19. Please note that this is the only place in the Bible, outside of the book of Revelation, where this phrase is used. The reacer is encouraged to study these verses on their own. Please see the note for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians C1V27 about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'I. Php 4:2; Ro 12:1; Phm 1:8-9
true. Php 2:20-25; Col 1:7
help. Php 1:27; Ac 9:36-41; 16:14-18; Ro 16:2-4,9,12; 1Ti 5:9-10
whose. Ex 32:32; Ps 69:28; Isa 4:3; Eze 13:9; Da 12:1; Lu 10:20; Re 3:5; 13:8; 17:8; 20:12; 21:27.'

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C4-S4 (Verse 4) No matter what our circumstances: Rejoice.

Equivalent Section: Command to obey.

Rejoice in the Lord alway:.

Equivalent Section: Repeated to make this doctrine that all saved are to obey.

and again I say,
Rejoice..

Rejoice is part of our worship. As explained in the note for this verse in the Lord Jesus Christ Study, we are to direct our worship towards the Lord and not Jesus or Christ. In particular, it is within God's role as Lord that He makes laws which affect all of humanity and it is the Lord Who will judge us and give us rewards and punishments. When you look at the next few sentences you see the additional things that Paul tells us which give us reason to Rejoice in the Lord alway. Paul was in terrible physical circumstances but he knew that the Lord was in charge of all things and that even if he suffered in the flesh, that only increased his spiritual reward. If we keep our eyes on the spiritual, we can always Rejoice in the Lord alway no matter what physical circumstances that we are in.

Please also see the note for This verse which has links to where Philippians uses the word rejoice. Webster's 1828 dictionary defines rejoice as: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult. to make joyful; to gladden; to animate with lively pleasurable sensations; to exhilarate.' please also see the notes for Romans C12S8 Galatians C4-S24 about the word rejoice.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Rejoice. Php 3:1; Ro 12:12
alway. Ps 34:1; 145:1; 146:2; Mt 5:12; Ac 5:41; 16:25; Ro 5:2-3; 1Th 5:16-18; Jas 1:2-4; 1Pe 4:13
again. Php 3:1; 2Co 13:1-2; Ga 1:8.'

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C4-S5 (Verse 5) Let your moderation be known unto all men.

We are to live a life of self control that is known to all men. this is the second of four sentences which give simple commands which are independent of each other and yet very important to obey. These start with Rejoice in the Lord alway and are followed by the promise And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Since the promise starts with an And, we must be obeying the commands in order to receive the promise.

We find forms of the word moderation only in: Joel 2:23 and our current sentence. Webster's 1828 dictionary defines moderation as: 'n. L. moderatio. the state of being moderate, or of keeping a due mean between extremes or excess of violence. the General's moderation after victory was more honorable than the victory itself. In moderation placing all my glory, While tories call me whig, and whigs a tory. 1. Restraint of violent passions or indulgence of appetite. Eat and drink with moderation; indulge with moderation in pleasures and exercise. 2. Calmness of mind; equanimity; as, to bear prosperity or adversity with moderation. 3. Frugality in expenses.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Mt 5:39-42; 6:25,34; Lu 6:29-35; 12:22-30; 21:34; 1Co 6:7; 7:29-31; 8:13; 9:25; Tit 3:2; Heb 13:5-6; 1Pe 1:11.'

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C4-S6 (Verse 5) The Lord is at hand.

We are told to do these commands because The Lord is at hand. that means that anything we do should be what we want to be doing as we are taken in the 'Rapture'. We are to always be aware that we can instantly appear before our Lord for the judgment of our life and most people do not know when that will happen. Therefore, we should always be ready to go.

This is the third of four sentences which give simple commands which are independent of each other and yet very important to obey. These start with Rejoice in the Lord alway and are followed by the promise And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Since the promise starts with an And, we must be obeying the commands in order to receive the promise. This sentence may not seem like a command at first, but when we realize that it is actually commanding us to be prepared to meet out Lord at any moment, we realize that it is also a command. Please see the note for this verse in the Lord Jesus Christ Study for more details.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Act; deed; performance; external action; that is, the effect for the cause, the hand being the instrument of action'. Our phrase of at hand means that 'The Lord will soon act within His power to do His will'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Mt 24:48-50; 1Th 5:2-4; 2Th 2:2; Heb 10:25; Jas 5:8-9; 1Pe 4:7; 2Pe 3:8-14; Re 22:7,20.'

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C4-S7 (Verse 6) Parts of sentence below are steps.

Be careful for nothing;
but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God..

Don't get upset about anything but give it all into God's care by prayer and supplication with thanksgiving. the result will be our having the peace of God control our hearts and minds.

This is the fourth of four sentences which give simple commands which are independent of each other and yet very important to obey. These start with Rejoice in the Lord alway and are followed by the promise And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Since the promise starts with an And, we must be obeying the commands in order to receive the promise.

Our sentence has two Steps with the First Step telling us to not do what our fleshly nature wants us to do. Think about what Luke 10:38-42 tells us about Mary and Martha. Jesus rebuked her by saying Martha, Martha, thou art careful and troubled about manythings: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. We need to keep in mind that this followed the parable of 'the Good Samaritan' where we read about how he did care for the stranger on the road. The distinction can be seen in the parable of four types of soil which the sower spread his seed on in Matthew 13. The difference between the good soil and the soil with thorns is that the good soil had the thorns removed. In addition, a good farmer will continue to remove weeds as part of his care for the good seed / word of God. Thus, we are to Be careful for nothing that is in this world but are to care for the word of God and the things of God, just like our Second Step tells us to do.

Our Second Step starts with the word but, which means it is continuing the subject already mentioned in this sentence while going in a different direction. That is, our Second Step is giving us the only exception to the command to Be careful for nothing. Our exception is telling us how to pray. James 4:1-5 tells us that we do not get our prayers answered because they are aimed at that ye may consume it upon your lusts and the friendship of the world and because of our own envy. Our Second Step tells us to use prayer and supplication with supplication being aimed at getting good for someone else. Thus, our Second Step, and our quote from James, eliminate the things of the world and of our flesh as things which we should pray for while supplication puts the emphasis upon the needs of others. In addition, the phrase with thanksgiving tells us the attitude we are to have even in terrible circumstances. When things are bad in the physical realm, we need to be thankful for the spiritual blessings which will result in we keep the proper attitude. Finally, the phrase let your requests be made known unto God reminds us that God does not have to answer us with an affirmative. Since we are only making requests, we must be willing to accept 'later' or 'no'.

Please see the note for Philippians 2:28 about the word careful. The functional definition for this word is: 'full of care'.

Please also see the notes for Romans C15S25 and 2Corinthians C1S6 about the word prayer. Webster's 1828 dictionary defines prayer as: 'n. In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits. A prayer however may consist of a single petition, and it may be extemporaneous, written or printed. 2. A formula of church service, or of worship, public or private. 3. Practice of supplication. As he is famed for mildness, peace and prayer. 4. that part of a memorial or petition to a public body, which specifies the request or thing desired to be done or granted, as distinct from the recital of facts or reasons for the grant. We say, the prayer of the petition is that the petitioner may be discharged from arrest'. The functional definition is: ' In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

We find forms of the word supplication occurring 60 times in 58 verses of the Bible and, in the New Testament, in: Acts 1:14; Ephesians 6:18; our current sentence; 1Timothy 2:1; 5:5; Hebrews 5:7. In particular, please see the note for Ephesians 6:18 for the discussion of prayer and supplication. Webster's 1828 dictionary defines supplication as: 'n. L. supplicatio. 1. Entreaty; humble and earnest prayer in worship. In all our supplications to the Father of mercies, let us remember a world lying in ignorance and wickedness. 2. Petition; earnest request. 3. In Roman antiquity, a religious solemnity observed in consequence of some military success. It consisted in sacrifices, feasting, offering thanks, and praying for a continuance of success.'

The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please see the note for Colossians 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

We find forms of the word request occurring 25 times in the Bible and, in the New Testament, in: Romans 1:10; 1:4 and our current sentence. Webster's 1828 dictionary defines request as: 'n. L. requisitus, requiro; re and quaero, to seek. See Quest, Question. 1. the expression of desire to some person for something to be granted or done; an asking; a petition. Haman stood up to make request for his life to Esther the queen. Esther 7. 2. Prayer; the expression of desire to a superior or to the Almighty. Phil. 4. 3. the thing asked for or requested. I will both hear and grant you your requests. He gave them their request; but sent leanness into their soul. Ps. 104. 4. A state of being desired or held in such estimation as to be sought after or pursued. Knowledge and fame were in as great request as wealth among us now. In request, in demand; in credit or reputation. Coriolanus being now in no request. Request expresses less earnestness than entreaty and supplication, and supposes a right in the person requested to deny or refuse to grant. in this it differs from demand.
REQUEST', v.t. 1. to ask; to solicit; to express desire for. The weight of the golden ear-rings which he requested, was a thousand and seven hundred shekels of gold. Judges. 8. 2. to express desire to; to ask. We requested a friend to accompany us. Court of requests, in England, a court of equity for the relief of such persons as addressed his majesty by supplication. 3. A court of conscience for the recovery of small debts, held by two aldermen and four commoners, who try causes by the oath of parties and of other witnesses.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'careful. Da 3:16; Mt 6:25-33; 10:19; 13:22; Lu 10:41; 12:29; 1Co 7:21,32; 1Pe 5:7
in. Ge 32:7-12; 1Sa 1:15; 30:6; 2Ch 32:20; 33:12-13; Ps 34:5-7; 51:15; 55:17; 62:8; Pr 3:5; 16:3; Jer 33:3; Mt 7:7-8; Lu 18:1,7; 12:22; Eph 6:18; Col 4:2; 1Th 5:17-18; 1Pe 4:7; Jude 1:20-21
thanksgiving. 1Sa 7:12; 2Co 1:11; Eph 5:20; Col 3:15,17
known. Pr 15:8; Song 2:14; Mt 6:8.'

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C4-S8 (Verse 7) .

And the peace of God,
which passeth all understanding,
shall keep your hearts and minds through Christ Jesus..

This sentence is added to the prior and part of the explanation of this sentence is in the note above. In the sentences before this we had four simple, but independent, commands which started with Rejoice in the Lord alway. Now this sentence is added (And) to those commands and tells us the reward that God provides if we obey all of these commands in the way that God wants us to do so.

Please notice the word of in the phrase peace of God. This is the peace 'that belongs to' God. This is not what comes from the world nor from our flesh nor from anything else. This is the peace which is available to us in the middle of a storm because we know that God is in control and no matter what happens to us (injury, death, etc) it is for God's glory and for our eternal good. So even pain and suffering are only temporary and is not worthy to be compared with the glory which shall be revealed in us (Romans 8:18). This is not a truth which is understood but is a truth which is known only through personal experience. The things which most people are afraid of are the experiences which are to only way to obtain this type of peace.

Probably the most important phrase within this sentence is through Christ Jesus. However, a lot of people miss the importance of that phrase through not knowing, or not understanding, the significance of this phrase. As the note for this verse within the Lord Jesus Christ Study explains, we only have And the peace of God, which passeth all understanding when we go through Christ Jesus. This means going through the ongoing relationship with the Son of God that is available to all saved but which only comes with spiritual maturity and requires our maintaining that relationship in a way which increases our spiritual maturity in an ongoing basis. Please also see the Study on Relational Prepositions for links to other places where the Bible uses the phrase through Christ Jesus.

The word pass is used a lot of times and in many different forms within the Bible but only this once within our epistle. Further, there is no simple dictionary definition that is available. Within our sentence, the word passeth has an application of: 'Moving from one point past another point which provides measurement.' Within our sentence we are told that the peace of God moves our hearts and minds from the level of peace, which we can understand, past the point of all (human) understanding. However, as already noted, this only occurs after we fulfill the requirements which are listed within our chapter.

Our heart and our mind is where we start all of our worry. Our sentence tells us that God's peace...shall keep. That means it will hold our hearts and minds in a way that prevents them from getting into the areas of worry. As already mentioned, this is explained more in the note for this verse within the Lord Jesus Christ Study.

The word peace is found, within our epistle, only in 1:1; our current sentence and 4:9. please see the note for Romans 10:15 for links to every place in the Bible where we find the words peace of God or the words peace with God. that note also explains the gospel of peace. please also see the note for Hebrews 12:14-LJC about peace of God. please also see the notes for Romans C12S16 and Galatians C1-S1 about peace. they have the definition from Webster's 1828 and links to where peace is used within those epistles and links from other commentators. In general, peace is defined as; 'A state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind. Freedom from war with a foreign nation; public quiet. Freedom from internal commotion or civil war. Freedom from private quarrels, suits or disturbance. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquility; calmness; quiet of conscience'.

Please see the note for 1:12-14, which is the only other place in this epistle where we find the word understand. It provides a discussion of this word along with links to notes in other Studies. The functional definition is: 'under and stand. the sense is to support or hold in the mind'.

Please see the note for 1:3-7, which is the only other place in this epistle where we find the word heart. It provides a definition, links to notes in other Studies and links from other commentators. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Romans C10S6 for links to where heart is used in Romans. Please see the note for Galatians C6-S6 for 'The LORD looketh on the heart' and the note for Ephesians C4-S8 for links to verses which deal with a 'wicked heart'. Please also see the note for Psalms 119:2 for links to where that Psalm deals with our heart and for some additional links from other commentators.

Please see the notes for Romans C11-S37 Which tells us many different things that the Bible says about our mind along with providing a definition of: 'the thinking process and conclusion of that process'. Please also see the note for and Romans C12-S2 which tells us more about our mind and provides links to every place that Romans uses the word. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please see the note for Romans C10S6 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. .

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'the peace. Php 1:2; Nu 6:26; Job 22:21; 34:29; Ps 29:11; 85:8; Isa 26:3; 45:7; 48:18,22; 55:11; 57:19-21; Jer 33:6; Lu 1:79; 2:14; Joh 14:27; 16:33; Ro 1:7; 5:1; 8:6; 14:17; 15:13; 2Co 13:11; Ga 5:22; Col 3:15; 2Th 3:16; Heb 13:20; Re 1:4
passeth. Eph 3:19; Re 2:17
shall. Ne 8:10; Pr 2:11; 4:6; 6:22
through. 1Pe 1:4-5; Jude 1:1.'

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C4-S9 (Verse 8) A list of things to think about instead of the circumstances of life.

First Step: Always think on these.

Finally,
brethren,
whatsoever things are true,
whatsoever things are honest,
whatsoever things are just,
whatsoever things are pure,
whatsoever things are lovely,
whatsoever things are of good report;.

Second Step: Think on these when possible.

if there be any virtue,
and if there be any praise,
think on these things..

Our sentence tells us what to think on in order to have the peace of God, which passeth all understanding do the job of keep your hearts and minds through Christ Jesus. All throughout the Bible we see God requiring faith where we do some small thing to prove that we are giving God permission to work on our life. When we think on these things we are not forcing the peace of God to work on our hearts and minds but we are giving it permission to work. The peace of God has the power but our obedience to this sentence is the key which gives it permission to work.

Please see the note for this verse in the Word Study on True for more details on how this word is used in this sentence. The word true is defined as: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging Word'. .If you go to the beginning of that Study and then go to the third application then you will find Philippians 4:8 and other verses where the Bible gives us the same application for the word truth that application is: 'Truth does not change for any circumstance or feeling.'

Please see the note for Romans 12:17 for links to every place in the Bible where we find forms of the word honest along with a definition. The word honest is defined as: 'Upright; just; fair in dealing with others; free from ticklishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons'.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The functional definition is: 'upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice; as a just judge'. Please see the note for RomansC3S19 about the word justify. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C11S6 about the phrase the just shall live by his faith. Please see the note for 2Peter 2:9-LJC about the word unjust. Please see the note for Romans C3S29 about justification by faith.

Please see the note for Romans 14:20 for links to every place in the New Testament where we find the word pure along with a definition. The word pure can be defined as: '100%' or 'singular in substance'.

We find the word lovely occurring only 4 times in the Bible, in: 2Samuel 1:23; Song 5:16; Ezekiel 33:32 and our current sentence. Webster's 1828 dictionary defines lovely as: 'a. luv'ly. Amiable; that may excite love; possessing qualities which may invite affection. Saul and Jonathan were lovely and pleasant in their lives - 2Sam. 1.' please see the note for C1-S4 for where the word love is used within this epistle, links to where it is used in other epistles, a dictionary definition, links from other commentators, and a discussion of the word.

Please see the note for 1:3-7 for links to every place in this epistle where we find the word good along with links to notes in other Studies, which have much more information on the Biblical usage of this word. Everywhere on this site we see that what the Bible calls good 'comes from God'.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

Combining these words, we are that whatsoever things are of good report are things which God returns approval of. Paul's detractors used their credentials to claim more authority than Paul but twice the New Testament tells us that Paul had better credentials. However, he also tells us that that credentials are the wrong measurement to use because they come from men. Instead, Paul says to look for the power of God in a person's life. Thus, things which truly have a good report show the power of God in them.

We find the word virtue occurring only 7 times in the Bible, in: Mark 5:30; Luke 6:19; 8:46; our current sentence and 2Peter 1:3, 5. Webster's 1828 dictionary defines virtue as: ' n. vur'tu. L. virtus, from vireo, or its root. See Worth. the radical sense is strength, from straining, stretching, extending. this is the primary sense of L. vir, a man. 1. Strength; that substance or quality of physical bodies, by which they act and produce effects on other bodies. in this literal and proper sense, we speak of the virtue or virtues of plants in medicine, and the virtues of drugs. In decoctions, the virtues of plants are extracted. By long standing in the open air, the virtues are lost. 2. Bravery valor. this was the predominant signification of virtus among the Romans. Trust to thy single virtue. This sense is nearly or quite obsolete. 3. Moral goodness; the practice of moral duties and the abstaining from vice, or a conformity of life and conversation to the moral law. in this sense, virtue may be, and in many instances must be, distinguished from religion. the practice of moral duties merely from motives of convenience, or from compulsion, or from regard to reputation, is virtue, as distinct from religion. the practice of moral duties from sincere love to God and his laws, is virtue and religion. in this sense it is true, that virtue only makes our bliss below. Virtue is nothing but voluntary obedience to truth. 4. A particular moral excellence; as the virtue of temperance, of chastity, of charity. Remember all his virtues. 5. Acting power; something efficacious. Jesus, knowing that virtue had gone out of him, turned - Mark 3. 6. Secret agency; efficacy without visible or material action. She moves the body which she doth possess, Yet no part toucheth, but by virtue's touch. 7. Excellence; or that which constitutes value and merit. - Terence, who thought the sole grace and virtue of their fable, the sticking in of sentences. 8. One of the orders of the celestial hierarchy. Thrones, dominations, princedoms, virtues, powers. 9. Efficacy; power. He used to travel through Greece by virtue of this fable, which procured him reception in all the towns. 10. Legal efficacy or power; authority. A man administers the laws by virtue of a commission. In virtue, in consequence; by the efficacy or authority. This they shall attain, partly in virtue of the promise of God, and partly in virtue of piety.'

Nave's Topical Bible provides references for the word virtue as: 'From the Latin "vir," manliness) Power (R. V.): Lu 6:19; 8:46. Excellence: Php 4:8; 2Pe 1:5.'

Thompson Chain Topics provides references for the word virtue as: 'Business: Diligence: Pr 10:4; 13:4; Ro 12:8; Heb 6:11; 2Pe 1:10; 3:14. Fidelity: Of Joseph: Ge 39:6. The Workmen Under Jehoiada: 2Ki 12:15. The Workmen Under Hilkiah: 2Ch 34:11-12. Nehemiah's Treasurers: Ne 13:13. Of Daniel: Da 6:4. Required of Stewards: 1Co 4:2. Of Moses: Heb 3:5. Honesty, enjoined: Le 19:35-36; De 25:15; Pr 11:1; Ro 12:17; 13:8; 2Co 8:21; Php 4:8. Giving of Just Weights: Le 19:36; De 25:13; Pr 11:1; 16:11; 20:10; Eze 45:10; Mic 6:11. Industry: Commended: Ge 2:15; Pr 6:6; 10:5; 12:11; 13:11; 20:13; 31:13; Ro 12:11. Examples of: Ge 31:40; Ru 2:17; 1Ki 11:28; Ne 4:21; Pr 31:27; Ac 18:3; 1Co 4:12. Integrity: General References to: Ps 41:12; Pr 11:3; 19:1; 20:7. Examples of: Nu 16:15; 1Sa 12:4; 2Sa 18:12; 1Ki 13:8; 2Ki 5:16; 12:15; 22:7; Ne 5:15; 2Co 7:2. Of Women: A Devotional Spirit: 1Sa 1:15; 2Ki 22:14; Es 4:16; Lu 1:25,38,46; 2:36; 10:42; Ac 16:14; Ro 16:1,12. Modesty: Ge 24:65; Es 1:11-12; 1Ti 2:9-10; 1Pe 3:1-2. Liberality: Ex 35:25; Pr 31:20; Lu 8:2-3; 21:2-4; Joh 12:3; Ac 9:39. Wisdom and Virtue: Pr 11:16; 12:4; 14:1; 31:10,30: Virtue, Healing: Mr 6:56; Lu 6:19; 8:46; Ac 5:15; 19:11-12.'

Please see the note for 1:9-11 for links to where Philippians and other studies use the word praise. Please also see the note for 1Corinthians C11S2 about the use of the word praise. The functional definition is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'. Please also see the note for Romans C15S9 about the phrase praise the Lord.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think'. Please also see the note for 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Finally. Php 3:1
whatsoever. Ro 12:9-21; 1Co 13:4-7; Ga 5:22; Jas 3:17; 2Pe 1:5-7
are true. Mt 22:16; Joh 7:18; Ro 12:9; 2Co 6:8; Eph 4:25; 5:9; 6:14; 1Pe 1:22; 1Jo 3:18
honest. or, venerable. Ac 6:3; Ro 12:17; 13:13; 2Co 8:21; 13:7; 1Th 4:12; 1Ti 2:2; 3:4,8,11; Tit 2:2,7; 3:14; Heb 13:18; 1Pe 2:12
are just. Ge 18:19; De 16:20; 2Sa 23:3; Ps 82:2; Pr 11:1; 16:11; 20:7; Isa 26:7; Mr 6:20; Lu 2:25; 23:50; Ac 10:22; Tit 1:8
are pure. 1Ti 4:12; 5:2; Tit 2:14; Jas 1:27; 3:17; 2Pe 3:1; 1Jo 3:3
are lovely. 2Sa 1:23; Song 5:16; 1Co 13; 1Pe 4:8
are of. Ac 6:3; 10:22; 22:12; Col 4:5; 1Th 5:22; 1Ti 3:7; 5:10; Heb 11:2
virtue. Ru 3:11; Pr 12:4; 31:10,29; 2Pe 1:3-4
praise. Pr 31:31; Ro 2:29; 13:3; 1Co 4:5; 2Co 8:18
think. Lu 16:15; 1Th 5:21; 1Jo 4:1.'

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C4-S10 (Verse 9) If we do what we were told to do then the God of peace shall be with you.

Equivalent Section: What we are to do.

Those things,
which ye have both learned,
and received,
and heard,
and seen in me,
do:.

Equivalent Section: the results if we do.

and the God of peace shall be with you..

This sentence gives us another simple command and a promise from God which requires our obedience to the command of this sentence. Basically, the command is to do whatever we knew that Paul did, no matter how we obtained that information. Further, we are to follow our pastor the same way, provided he is following Paul the sale way.

Please see the note for 1Corinthians C14S25 for where the word learn is used within that epistle and for the definition from Webster's 1828 . The functional definition is: 'knowledge gained by study or instruction'. We find forms of the word learn in Philippians, in: our current sentence and 4:11. Please also see the note for 1Corinthians C14S25 about the word unlearned.

Please see the note for C2-S21 for where the word receive is used within this epistle and for links to where it is used in other epistles. Please also see the notes for Romans C14S1 and 1Corinthians C15S1 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Past-tense of Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

The word peace is found, within our epistle, only in 1:1; 4:7 and our current sentence. Please see the note for Romans 10:15 for links to every place in the Bible where we find the words peace of God or the words peace with God. that note also explains the gospel of peace. please also see the note for Hebrews 12:14-LJC about peace of God. please also see the notes for Romans C12S16 and Galatians C1-S1 about peace. they have the definition from Webster's 1828 and links to where peace is used within those epistles and links from other commentators. In general, peace is defined as; 'A state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind. Freedom from war with a foreign nation; public quiet. Freedom from internal commotion or civil war. Freedom from private quarrels, suits or disturbance. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquility; calmness; quiet of conscience'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'which. Php 3:17; 1Co 10:31-33; 11:1; 1Th 1:6; 2:2-12; 4:1-8; 2Th 3:6-10
do. De 5:1; Mt 5:19; 7:21,24-27; Lu 6:46; 8:21; Joh 2:5; 13:17; 15:14; Ac 9:6; 2Th 3:4; Jas 1:22; 2Pe 1:10; 1Jo 3:22
the God. Php 4:7; Ro 15:33; 16:20; 1Co 14:33; 2Co 5:19; 13:11; 1Th 5:23; Heb 13:20-21
with. Isa 8:10; 41:10; Mt 1:23; 28:20; 2Ti 4:22.'

Home Start of Chapter

C4-S11 (Verse 10) Rejoice when we have met our responsibilities in the Lord.

First Step: the example of Paul while in distress.

But I rejoiced in the Lord greatly,
that now at the last your care of me hath flourished again;.

Second Step: the understanding that Paul received due to a Godly attitude.

wherein ye were also careful,
but ye lacked opportunity..

As pointed out in the note for this verse within the Lord Jesus Christ Study, Paul is worshipping the Lord in this section of the chapter. Paul continues with the reason of his worship in all of the sentences through C4-S22. Their obedience was why Paul was worshipping and, in this section, he tells us the results of their obedience. Those results were also a source of worship. After this section we only have the closing sentences of this epistle. Thus, this section is the last major thing said within this epistle.

Paul started this chapter telling us what we were to do in the Lord. Then he changed to Christ Jesus because the things from our Lord are not personal but Christ Jesus shows us how to apply these non-personal things in our own personal life. Now Paul is returning to the use of Lord for his worship and in the sentences of this section he tells us how Christ works in our personal lives to get us to do the things which the lord will reward us for and which cause others to worship the Lord.

Our sentence has two Steps with the First Step telling us about Paul rejoicing in the Lord greatly and the Second Step recognizing the cause of that rejoicing.

Our sentence starts with the word But and continues with the subject of the prior sentence while going in a different direction. In the prior sentences Paul was instructing spiritually mature believers in how to become more mature. Starting in this sentence Paul is still instructing spiritually mature believers in how to become more mature, but here he is telling them what they are already doing right and telling them to continue to do the same. Thus, here we are seeing the theme of this entire epistle which is to 'Keep on keeping on'.

In our First Step we see the reason (that) why Paul rejoiced in the Lord greatly. That cause was now at the last your care of me hath flourished again. In C4-S16 and C4-S16 we read about this church financially supporting the ministry of Paul. Since then, apparently, they were not able to provide for Paul, as our Second Step notes. However, those circumstances changed and when the opportunity came again they took it to restart their support of Paul. As a result of this Paul is rejoicing in the Lord greatly, but, as the next few sentences say, it is not because he is receiving support but because they will be pleased because of their obedience to the things which Christ told them to do.

There is a truth which God has shown means that fits here but which I have not fully developed (yet).

God says to bring His tithe to His warehouse. When we do that God promises to meet our needs but we still need to ask for Him to teach us judgment so that we use our supply wisely and not waste it. Tithing provides for our own basic needs in this life.
We are to give offerings for the afflictions and needs of the church. The church is the family of God. We are to help the family of God and, when we have a need, the family of God should help us. When we give to help the family of God (ye did communicate with my affliction) then we have the promise of But my God shall supply all your need according to his riches in glory by Christ Jesus. Giving provides an abundance in this world.
We are to lay up for what we will have in eternity. Most people think of this as 'savings and investment'. We do this with finances by supporting missions efforts. Please see the Message called Treasure in heaven. In the account which is told three different times and presented in that Message, Jesus told the man to do one thing to be saved but required him to give up everything that he had in this life and follow Jesus in order to have treasure in heaven. 'savings and investment' requires us to give up things that we can have now so that we can have things later. That is what Jesus told this man to do. 'Savings and investment' provides for our eternity.

In our sentence we are told that the people of this church had been supporting Paul financially, then something happened which caused them to stop. When circumstances changed they didn't spend their increased funds on themselves but started financially supporting Paul again. As we see in the next few sentences, Paul promised that God would bless them in this life. Those blessings for God's children who were obedient was the true cause of Paul's rejoicing.

Rejoice is part of our worship. Please see the note for This verse which has links to where Philippians uses the word rejoice. Webster's 1828 dictionary defines rejoice as: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult. to make joyful; to gladden; to animate with lively pleasurable sensations; to exhilarate.' Please also see the notes for Romans C12S8 Galatians C4-S24 about the word rejoice.

Please see the note for Philippians 2:28 about the word careful. The functional definition for this word is: 'full of care'.

The word flourished is only used in Song 6:11 and our current sentence. Webster's 1828 dictionary defines flourished as: 'pp. flur'ished. Embellished; adorned with bold and irregular figures or lines; brandished.'

Please see the note for 2Corinthians 8:13-15 about the word lack. The functional definition is: 'To want; to be destitute of; not to have or possess'.

Please see the note for Galatians 6:10 for links to every place in the Bible where we find the word opportunity along with a definition and links from other commentators. The word opportunity is used in the Bible (most often) as: 'Fit or convenient time; a time favorable for the purpose; suitable time combined with other favorable circumstances. Suitableness of time is the predominant signification, but it includes generally circumstances of place and other conveniences adapted to the end desired'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'I. Php 1:1,3; 2Co 7:6-7
your. 2Co 11:9; Ga 6:6
hath flourished. or, is revived. Ps 85:6; Ho 14:7
ye lacked. 2Co 6:7; Ga 6:10.'

Home Start of Chapter

C4-S12 (Verse 11) No matter what circumstances we are in, be content.

Equivalent Section: Paul's condition.

Not that I speak in respect of want:.

Equivalent Section: Paul's adaption to circumstances.

for I have learned,
in whatsoever state I am,
therewith to be content..

As pointed out in the note for 4:10 within the Lord Jesus Christ Study, Paul is worshipping the Lord in this section of the chapter. Paul continues with the reason of his worship in all of the sentences through C4-S22. Their obedience was why Paul was worshipping and, in this section, he tells us the results of their obedience. Those results were also a source of worship. After this section we only have the closing sentences of this epistle. Thus, this section is the last major thing said within this epistle.

Our sentence starts with the word Not, which ties it to the subject of the prior sentence whine providing a disclaimer. That sentence told this church to 'Keep on keeping on' with what they were doing. In the specific of the prior sentence, they were providing for Paul's physical and financial needs and desires. In our current sentence Paul is telling us that he is not telling them to 'Keep on keeping on' for his own good. In C4-S18 Paul explains that he is telling them to 'Keep on keeping on' Not because I desire a gift: but I desire fruit that may abound to your account. In the sentences between this one and C4-S18 Paul records their giving and in the sentences following C4-S18 Paul tells us how God will reward that effort in giving.

Once we recognize the true motivation of Paul telling this church to 'Keep on keeping on', we can see why Paul is not motivated by personal need or desire. In our First Equivalent Section Paul literally says that he has no personal need or desire. In our Second Equivalent Section Paul why he has no personal need or desire. If we are content no matter what circumstances we are in (in whatsoever state I am) then the circumstances don't matter.

The message of this sentence makes great preaching and I agree with what I have heard preached based upon it. However, living what is preached is a totally different matter from preaching it. Our Second Equivalent Section gives us the clue on living it when it says I have learned. It takes time to learn certain things and some things are only learned from experience. People who go to church and listen to messages which they forget before they get home do not get the experience nor do they learn this lesson. They complain about circumstances and pray for God to get them out of them. However, people who do learn this lesson have to first thank God for every circumstance and have to view 'problem circumstances' as a training opportunity. Instead of complaining, they thank God for the chance to learn to be like Christ.

We find forms of the word respect occurring 38 times in the Bible and, in the New Testament, in: Acts 10:34; Romans 2:11; 2Corinthians 3:10; Ephesians 6:9; our current sentence; Colossians 2:16; 3:25; Hebrews 11:26; James 2:1, 3, 9; 1Peter 1:17. Webster's 1828 dictionary defines respect as: 'v.t. L. respecto, or respectus, from respicio; re and specio, to view. 1. to regard; to have regard to in design or purpose. In orchards and gardens, we do not so much respect beauty, as variety of ground for fruits, trees and herbs. 2. to have regard to, in relation or connection; to relate to. the treaty particularly respects our commerce. 3. to view or consider with some degree of reverence; to esteem as possessed of real worth. I always loved and respected Sir William. 4. to look towards. Palladius adviceth the front of his house should so respect the south. Not in use. Torespect the person, to suffer the opinion or judgment to be influenced or biased by a regard to the outward circumstances of a person, to the prejudice of right and equity. Thou shalt not respect the person of the poor. Lev. 19. Neither doth God respect any person. 2Sam. 14.
RESPECT', n. L. respectus. 1. Regard; attention. 2. that estimation or honor in which men hold the distinguished worth or substantial good qualities of others. It expresses less than reverence and veneration, which regard elders and superiors; whereas respect may regard juniors and inferiors. Respect regards the qualities of the mind, or the actions which characterize those qualities. Seen without awe, and serv'd without respect. 3. that deportment or course of action which proceeds from esteem; regard; due attention; as, to treat a person with respect. These same men treat the sabbath with little respect. 4. Good will; favor. The Lord had respect to Abel and his offering. Gen. 4. 5. Partial regard; undue bias to the prejudice of justice; as the phrase, respect of persons. 1Peter 1. James 2. Prov. 24. 6. Respected character; as persons of the best respect in Rome. 7. Consideration; motive in reference to something. Whatever secret respects were likely to move them - 8. Relation; regard; reference; followed by of, but more properly by to. They believed but one Supreme Deity, which, with respect to the benefits men received from him, had several titles.'

Nave's Topical Bible provides references for the word respect as: 'To the aged: Le 19:32. Torulers: Pr 25:6. Toan army: Lu 14:10. Toone another: Ro 12:10; Php 2:3; 1Pe 2:17'

Thompson Chain Topics provides references for the word respect as: 'Due to the Aged: Le 19:32; Job 32:6; Pr 23:22; 1Ti 5:1-2. Due to Parents: Ex 20:12; Le 19:3; De 27:16; Pr 1:8; 20:20; 30:17; Isa 45:10; Mt 15:4; Eph 6:2; 1Ti 5:4. Due to Religious Leaders: Php 2:29; 1Th 5:13; 1Ti 5:17; Heb 13:7 Due to Rulers: Ex 22:28; 1Sa 24:6; Ec 10:20; Ac 23:5; Ro 13:1; 1Pe 2:17; Jude 1:8.'

We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

Please see the note for 2Corinthians 8:13-15 for links to every place in the New Testament where we find the word want. The King James Bible Companion defines want as: 'Lack; be deficient. De 28:48'

Please see the note for 1Corinthians C14S25 for where the word learn is used within that epistle and for the definition from Webster's 1828 . We find forms of the word learn in Philippians, in: our current sentence and 4:9. The functional definition is: 'knowledge gained by study or instruction'.

Please see the note for 1:19 for links in Philippians where we find the word state. the functional definition is: 'Condition; the circumstances of a being or thing at any given time'.

Please see the note for 2:19 for where forms of the word state is used in Philippians. That note also provide a short version of the definition from Webster's 1828 . The functional definition is: ' Condition; the circumstances of a being or thing at any given time'.

Please see the note for 1Timothy 6:6 about the words content / contentment. The functional definition for this word is: 'a resting or satisfaction of mind without disquiet; acquiescence'. Please also see the notes for 1Corinthians C11S16; Philippians 1:15-17 about the words contentious / contention / contend. These words are in opposition to content / contentment.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'in respect. 1Co 4:11-12; 2Co 6:10; 8:9; 11:27
I have. Php 3:8; Ge 28:20; Ex 2:21; Mt 6:31-34; Lu 3:14; 1Ti 6:6-9; Heb 10:34; 13:5-6.'

Home Start of Chapter

C4-S13 (Verse 12) How to deal with circumstances in a Godly way.

Equivalent Section: What Paul knew.

I know both how to be abased,
and I know how to abound :.

Equivalent Section: How Paul knew.

every where and in all things I am instructed both to be full and to be hungry,
both to abound and to suffer need..

This sentence is written in a way that it can be taken out of context and still state the truth because it presents this truth in such a simple manner. Proper interpretation does require consideration of the context, but this sentence is designed to be used in context or even out of context. Because of that many people have preached on it. It is stating a basic truth which supports all of the context around it.

Our sentence has two Equivalent Sections with the First Equivalent Section stating the simple truth and the Second Equivalent Section providing more details. Within the First Equivalent Section we have two phrases where Paul says I know how to with abased and abound making the difference. With the two extremes of provision for physical needs stated, it is to be understood that all states in-between are also included. Since this site consistently points out that true Biblical knowledge includes what comes from personal intimate experience, Paul is basically saying: 'I have personal intimate experience with all of the states of physical provision including the extremes at both ends of the spectrum'.

Our Second Equivalent Section has an important phrase of I am instructed. The rest of our Second Equivalent Section basically says the same as the First Equivalent Section while using more words and making the details a little clearer. But, the importance of our phrase is that it tells us that God told Paul 'Have these experiences so that you can learn'. Paul would not be able to tell us how to deal with these conditions unless he had personally learned about them through personal experience. But, because Paul did experience them and learn how to become an overcomer in these circumstances, he could tell us how to be an overcomer. In addition, he can also help us understand that when we personally experience terrible circumstances, it is not because God hates us but it is because God judges us to be spiritually mature enough to handle them and use our own experiences as a way to help others. In addition, as Paul explained earlier in this epistle, when we are used by God this way it increases our personal eternal reward.

We find forms of the word abase only 9 times in the Bible, in: Job 40:11; Isaiah 31:4; Ezekiel 21:26; Daniel 4:37; Matthew 23:12; Luke 14:11; 18:14; 2Corinthians 11:7 and our current sentence. Webster's 1828 dictionary defines abased as: 'pp. Reduced to a low state, humbled, degraded. In heraldry, it is used of the wings of eagles, when the tops are turned downwards towards the point of the shield; or when the wings are shut, the natural way of bearing them being spread, with the top pointing to the chief of the angle'. The functional definition for this word is: 'humbled, reduced to low estate'.

Thompson Chain Topics provides references for the word abase as: 'Of the Proud foretold: Job 40:12; Ps 101:5; Pr 15:25; 29:23; Isa 2:12; Jer 50:32; Mal 4:1; Lu 1:52. Examples of: Pharaoh: Ex 15:4. Sennacherib: 2Ch 32:21. Haman: Es 7:9. Nebuchadnezzar: Da 4:33. Belshazzar: Da 5:28. Nineveh: Zep 2:15.'

Please see the note for 2Corinthians 10:1 for links to every place in the New Testament where we find forms of the word base mentioned.

Please use the link in the sentence outline above for the word abound . The functional definition is: ' Allowed to expand without limit'.

We find forms of the word instruct occurring 63 times in the Bible and, in the New Testament, in: Matthew 13:52; Matthew 14:8; Luke 1:4; Acts 18:25; Romans 2:18; 1Corinthians 2:16; our current sentence; 2Timothy 2:25 and 3:16. Webster's 1828 dictionary defines instruct as: 'v.t. L. instruo, instructum; in and struo, to set or to put on, to furnish. the L. struo is contracted from struco or strugo. See Destroy. 1. to teach; to inform the mind; to educate; to impart knowledge to one who was destitute of it. the first duty of parents is to instruct their children in the principles of religion and morality. 2. to direct; to enjoin; to persuade or admonish. She being before instructed by her mother, said, give me here the head of John the Baptist in a charger. Matt.14. 3. to direct or command; to furnish with orders. the president instructed his envoy to insist on the restitution of the property. 4. to inform; to advice or give notice to. On this question the court is not instructed.'

Nave's Topical Bible provides references for the word instruction as: 'From nature: Pr 24:30-34; Ec 1:13-18; 3; 4:1; Mt 6:25-30. From the study of human nature: Ec 3; 4; 5; 6; 7; 8; 9; 10; 11; 12. By Object Lessons: the pot of manna: Ex 16:32. The pillar of twelve stones at the fords of the Jordan River: Jos 4:19-24. Fringes on the borders of garments: Nu 15:38-39. Symbolically wearing sackcloth and going barefoot: Isa 20:2-3. The linen sash: Jer 13:1-11. Potter's vessel: Jer 19:1-12. Basket of figs: Jer 24. Bonds and yokes: Jer 27:2-11; 28. Illustrations on a tile: Eze 4:1-3. Lying on one side in public view for a long period: Eze 4:4-8. Eating bread mixed with dung: Eze 4:9-17. Shaving the head: Eze 5. Moving household goods: Eze 12:3-16. Eating and drinking sparingly: Eze 12:18-20. Sighing: Eze 21:6-7. The boiling pot: Eze 24:1-14. Widowhood: Eze 24:16-27. Two sticks joined together: Eze 37:16-22. Symbols and parables: Pr 24:30-34. UNCLASSIFIED SCRIPTURES RELATING TO: 2Ch 15:3; 17:7-9; Ezr 7:10; Ps 50:17; 78:2-8; 119:3-125; 143:8,10; Pr 1:1-6,20-30; 22:17-21; 23:12,23; 24:30-34; Jer 32:33; Da 1:3-5,17-20; Lu 20:1-2; 21:37-38; Ro 2:18; 1Co 12:28-29; Ga 3:24-25; 4:1-2; Eph 4:11-12. OF CHILDREN: Ex 10:2; 12:26-27; 13:8-10,14-16; De 4:9-10; 6:6-9; 11:18-21; 31:9-13; Jos 8:35; Ps 34:11; 78:5-8; Pr 20:7; 22:6; Isa 38:19; Ac 22:3; Eph 6:4; 2Ti 3:15. IN RELIGION: Ex 13:11-16; Le 11:44-47; Nu 15:38-39; De 27; 31:19; 32:1-47; Jos 4:1-11; 2Ch 17:7-9; Ne 8:7-8; Isa 28:9-10; Mt 5; Mr 12:35; Lu 4:16-21; 19:47; 20:1-18; 24:27; Joh 7:14; 8:2; Ro 2:19-20; Ga 6:6.'

Thompson Chain Topics provides references for the word instruction as: 'The Value of: Pr 1:8; 6:23; 12:1; Ec 12:11. Examples of Spiritual: 1Sa 9:27; 2Ki 17:28; 2Ch 17:7; Ezr 7:10; Ne 8:7; Mt 5:2; Lu 24:27; Ac 8:35; 18:26; 28:23. Of Children Enjoined: Instruction of Children: De 4:9; 6:7; 11:19; 31:13; Ps 78:5; Pr 22:6; Isa 28:9; Joh 21:15. Examples of: Jos 8:35; 2Ki 12:2; Ps 34:11; Pr 3:1; 2Ti 3:15. Examples of Divine: De 4:5; Ne 9:20. Forthe Young: Ps 71:17; Isa 8:11; 28:26. Given with Infinite Pains: Jer 32:33. Foretold: Joh 6:45; 1Co 2:12. Christ, the Great Teacher: Eph 4:21. Love's Great Lesson: 1Th 4:9; 1Jo 2:27. Spiritual Instruction Despised: 2Ch 30:10; 36:16; Ps 50:17; Pr 1:7,22; 5:12. Enjoined: Le 10:11; De 6:7; Ps 78:6; Eze 44:23; Col 3:16; 1Ti 4:11; 2Ti 2:24. Sought: (By the Disciples): Mt 13:36; Mr 4:10; 7:17; 9:11,28; 10:10; 13:4; Lu 3:12; 11:1; 18:18; Joh 6:28'

Please see the note for 4:18 about the word full. The functional definition is: 'Replete; having within its limits all that it can contain'.

We find forms of the word hungry occurring 30 times in 29 verses of the Bible and, in the New Testament, in: Mark 11:12; Luke 1:53; Acts 10:10; 1Corinthians 11:21 and our current sentence. Webster's 1828 dictionary defines hungry as: 'a. Having a keen appetite; feeling pain or uneasiness from want of food. Eat only when you are hungry. 1. Having an eager desire. 2. Lean; emaciated, as if reduced by hunger. Cassius has a lean and hungry look. 3. Not rich or fertile; poor; barren; requiring substances to enrich itself; as a hungry soil; a hungry gravel.'

Please see the note for 1:25-26 about links to every place in Philippians where we find the word suffer. That note also has several links to notes in other Studies which deal with suffering .along with a dictionary definition and links from other commentators.

Please see the note for 4:19 for where forms of the word need is used in Philippians along with a definition.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'how to be. 1Co 4:9-13; 2Co 6:4-10; 10:1; 11:7; 12:7-10
I am. De 32:10; Ne 9:20; Isa 8:11; Jer 31:19; Mt 11:29; 13:52; Eph 4:20-21.'

Home Start of Chapter

C4-S14 (Verse 13) I can do all things through Christ which strengtheneth me.

Please first pay particular attention to the word through within this sentence. Next, pay particular attention to the word which within this sentence. There is a lot of doctrinal error that is taught based upon a wrong interpretation of this sentence. Those doctrinal errors stem from people ignoring the significance of these words. Please see the note for this verse in the Lord Jesus Christ Study which explains why this verse says Christ which strengtheneth me not Christ who strengtheneth me. In addition, please see the section in the Study called Relational Prepositions for other verses which use the phrase through Christ. As the note in the Lord Jesus Christ Study explains, Paul says I can do all things through Christ because by going through with the Son of God that the Bible identifies as Christ, we can access the power of the Son of God which actually accomplishes things. Yes, Christ strengtheneth me because Christ provides the power to my physical body and to my life in the flesh (Galatians 2:20). Christ strengtheneth me just like a steel girder strengtheneth a silk sheet and lets the silk sheet hold up a house.

We find forms of the word strength occurring 323 times in 307 verses of the Bible, 27 times in the New Testament, but only in our current sentence within Philippians. Webster's 1828 dictionary defines strengthen as: 'v.t. 1. to make strong or stronger; to add strength to, either physical, legal or moral; as, to strengthen a limb; to strengthen an obligation. 2. to confirm; to establish; as, to strengthen authority. 3. to animate; to encourage; to fix in resolution. Charge Joshua, and encourage him, and strengthen him. Deuteronomy 3. 4. to cause to increase in power or security. Let noble warwick, Cobham and the rest, with powerful policy strengthen themselves.
STRENGTHEN, v.i. to grow strong or stronger. The disease that shall destroy at length, grows with his growth, and strengthens with his strength. Grows with his growth, and strengthens with his strength.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'can. Joh 15:4-5,7; 2Co 3:4-5
through. 2Co 12:9-10; Eph 3:16; 6:10; Col 1:11; Isa 40:29-31; 41:10; 45:24.'

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C4-S15 (Verse 14) .

Notwithstanding ye have well done,
that ye did communicate with my affliction..

Please also see the note for 1:18 about the word notwithstanding. It is the only other place that this word is used in Philippians and it has a definition from Webster's 1828 . A simple definition of notwithstanding is: 'the participle of withstand, with not prefixed, and signifying not opposing; nevertheless. It retains in all cases its participial signification'

Basically, Paul is saying that it does not matter what type of opposition could stand against them and it doesn't matter what objection could be brought against them or what criticism people could make against them, each and every one of them personally (ye) and done well because they acted in Biblical faith in God which faith they had received through Christ. If God gives us instructions to act according to the faith that we receive through Christ, then God will always say that we have done well, just like God told these believers.

Our second phrase (that ye did communicate with my affliction) is explained in the next couple of sentences. Paul is talking about financial need and he had a real need because of his use of the word affliction. Sometimes people make the mistake of believing that God has to use them. God chooses to use men, and if we will not act as He directs us to and when and how He directs us t, God will choose another person to act through. Thus, when Paul said I can do all things through Christ which strengtheneth me, he was stating the truth that Christ would find someone to work through in order to strengthen someone who is acting in obedience to Christ. If we choose to be that person then God will say that we have done well and give us a reward. If we refuse to be that person then Christ chooses another to work through and gives the reward to the other person. When these people provided financial support ( ye did communicate with my affliction) they received a well done from God.

Please see the note for Philippians 1:18 about the word Notwithstanding. The functional definition is: 'there is nothing (not) that will hold back (withstanding)' God's truth. That is: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

Please see the note for Galatians C2-S2 about the word communicate. A simple definition is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'. These saints shared money and God shared Paul's spiritual blessings.

Please see the note for 1:15-17 for links to every place in this epistle where we find the word affliction along with links to notes in other Studies, a definition and links from other commentators. Webster's 1828 dictionary defines affliction as: 'n. 1. the state of being afflicted; a state of pain, distress, or grief. Some virtues are seen only in affliction. 2. the cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution. Many are the afflictions of the righteous. Ps. 34.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'ye have. 1Ki 8:18; 2Ch 6:8; Mt 25:21; 3Jo 1:5-8
ye did. Php 4:18; 1:7; Ro 15:27; 1Co 9:10-11; Ga 6:6; 1Ti 6:18; Heb 10:34; 13:16.'

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C4-S16 (Verse 15) .

Now ye Philippians know also,
that in the beginning of the gospel,
when I departed from Macedonia,
no church communicated with me as concerning giving and receiving,
but ye only..

Please also see the Messages called Reward According, Reward According to His Own Labour and Supporting Missionaries for the application of these verses in the life of the believer.

This sentence tells us that this is one of the ways that they did right. Please see the PiddlyWords dictionary for links to every place that the Bible talks about Macedonia along with links from other commentators. The definition of Macedonia, that is used in the Bible is: 'A place where Paul ministered. this is where Paul went after the Holy Ghost forbid him to go to other places and he had a vision to go here'. This was a region of extreme poverty which had great blessings from God because of their response to God's Word in spite of the circumstances of life. This epistle is written to people who were typical of this region and this is the only epistle written by Paul without correction for doctrinal error.

The note for this verse in the Word Study on Gospel explains that this is the Gospel of the Lord Jesus Christ, which is a different application than other Biblical Gospel. in this sentence, Paul uses the word gospel to indicate the full extent of his ministry including the teaching that brought spiritual maturity after people's initial profession.

Our sentence indicates that while Paul may have had financial support when he started his missions trip, he was low, or out of, funds when he left this area. 2Corinthians 11:8 tells us that when he went to Corinth he relied on financial support from the saints of the churches in this area. Our current sentence indicates that it was this particular church which made the provision.

We find Caesarea Philippi only in: Matthew 16:13 and Mark 8:27. We find forms of the different region called Philippi only in: Acts 16:12; Acts 20:6; Philippians 1:1; Philippians 4:15 and 1Thessalonians 2:2. The Bible tells us it was the chief city of that part of Macedonia, and a colony. The Morrish Bible Dictionary defines this city as: 'City in the east of Macedonia. It was founded by Philip the father of Alexander the Great, from whom it derived its name. It was the first European city visited by Paul. His preaching was blessed to the conversion of Lydia and others. On his casting out a spirit of divination from the young woman who followed him, a tumult was raised, and Paul and Silas were scourged and cast into prison; but this happily led to the conversion of the jailer and his household. Ac 16:12-40. Paul visited the place for a short time afterwards. Ac 20:6. to the church gathered there the Epistle to the Philippians was written. Php 1:1; 1Th 2:2. Extensive ruins are all that are left of the ancient city, now called Kavalla. It was the chief city, not of all Macedonia, but of that part of it'. The epistle to the church in this city is the only one without a rebuke. These people were not perfect but their heart was in doing all that they could for the kingdom of God and the only thing that God told them was: 'keep on doing right'. Philippi is also in the notes for Philippians 4:23, claiming that the epistle was written from Rome; and in the notes for 1Corinthians 16:24 and 2Corinthians 13:14 with claims that these two epistles were written from Philippi. However, none of those notes are part of the actual epistles.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'. Paul uses the word depart, in this sentence, to mean 'leave ththe place of Macedonia'.

Please see in the note above for the word Macedonia.

Please see the note for Galatians 2:2 for links to every place in the New Testament where we find the word communicate along with a definition of: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

We find forms of the word give occurring 2743 times in 1548 verses of the Bible, 727 times in 435 verses of the New Testament, and in Philippians, in: 1:29; 2:9 and our current sentence. Please also see the note for 2Corinthians 5:5 about the word give Webster's 1828 dictionary defines giving as: 'ppr. Bestowing; confering; imparting; granting; delivering.
GIV'ING, n. the act of confering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Nave's Topical Bible provides references for the word giving as: 'RULES FOR: Mt 6:1-4; 1Co 16:2; 2Co 8:11-12,14; 9:6-7.'

Thompson Chain Topics provides references for the word giving as: 'To God, general references to: Ex 25:2; 35:5; Nu 31:50; 2Sa 8:10-11; 1Ch 29:9; 2Ch 15:18; Ezr 8:28; Pr 3:9; Mic 4:13. Scriptural Rules for: According to Income: De 16:17; Mt 5:42. Without Ostentation: Mt 6:3. Freely: Mt 10:8; Lu 6:38; 12:33. With Simplicity: Ro 12:8. Regularly, Every Week: 1Co 16:2. Cheerfully: 2Co 9:7. According to Ability: Le 14:30; 27:8; De 16:17; Ezr 2:69; Ne 5:8; Ac 11:29; 2Co 8:12. Munificent, examples of: Nu 7:13; 1Ki 3:4; 8:63; 10:10; 2Ki 5:5; 8:9; 1Ch 28:14; 29:3; 2Ch 1:6; 5:6; 7:5; 9:9; Ezr 6:9; Mr 12:43; 2Co 8:3. Of Presents: Ge 24:53; 45:22; 1Sa 9:8; 25:27; 30:26; 1Ki 10:10,13; 14:3; 2Ki 8:9; Job 42:11; Mt 2:11. Sacrificial: (Examples of): Israel, at the Erection of the Tabernacle: Ex 36:5. The Widow of Zarephath: 1Ki 17:13,15. Mary of Bethany: Mt 26:7. The Poor Widow: Lu 21:4. Members of the Early Church: Ac 4:34. The Churches of Macedonia: 2Co 8:3-4. Systematic: According to Income: De 16:17; Mt 5:42. Without Ostentation: Mt 6:3. Freely: Mt 10:8; Lu 6:38; 12:33. With Simplicity: Ro 12:8. Regularly, Every Week: 1Co 16:2. Cheerfully: 2Co 9:7. Tithes: Ge 14:20; 28:22; Le 27:30; Nu 18:21; De 12:6; 14:28; 26:12; 2Ch 31:5; Ne 10:38; 12:44; 13:12; Mal 3:10; Mt 23:23; Lu 18:12. ToGod, of the Best: (offerings must be unblemished): Ex 12:5; Le 22:21; Eph 5:27; 1Pe 1:19.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'in the. 2Ki 5:16,20; 2Co 11:8-12; 12:11-15
I. Ac 16:40; 17:1-5.'

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C4-S17 (Verse 16) For even in thessalonica ye sent once and again unto my necessity.

This sentence adds to what was said in the prior sentence (For even in thessalonica) at a different time than the first time mentioned in the prior sentence. Once again we see personal action (ye) which results in personal blessings.

Thessalonica is mentioned only in: Acts 17:1, 11, 13; 20:4; 27:2; our current sentence; 2Timothy 4:10 and, of course, 1Thessalonians and 2Thessalonians. The Morrish Bible Dictionary defines Thessalonica as: ' large and populous city on the sea-coast of Macedonia. Cassander having enlarged it, named it after his wife thessalonica, the sister of Alexander the Great. Under the Romans it was a city of note, and was eventually made a free city and became the capital of Macedonia. It lay on one of the routes from Rome to the East, and became a great commercial centre. this naturally attracted Jews to the place, and they had a synagogue. When Paul had preached there, some Jews and many Greeks believed. It was on Paul's second and third missionary journeys that he visited them. He wrote the two Epistles to the saints there during his stay at Corinth of a year and a half (Ac 18:11). It was for many years called Salonika, and was one of the most important cities in European Turkey. the city is now in Greece (Macedonia), the name has reverted to the ancient one in the form of thessaloniki (alternatively Saloniki or Salonica). Many Jews still reside there 1894. Ac 17:1,11,13; 27:2; Php 4:16; 2Ti 4:10.'

Nave's Topical Bible provides references for the word Thessalonica as: '(A city of the Macedonia area) Paul visits: Ac 17:1; Php 4:16. People of, persecute Paul: Ac 17:5-8,11,13. Men of, accompany Paul: Ac 20:4; 27:2. Paul writes to Christians in: 1Th 1:1; 2Th 1:1. Demas goes to: 2Ti 4:10.'

Please see the note for 1Corinthians 12:22 about the word necessary. The note for that verse has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition is: 'That must be; that cannot be otherwise; indispensably requisite. It is necessary that every effect should have a cause'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'in. 1Th 2:9
once. 1Th 2:18.'

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C4-S18 (Verse 17) They will receive spiritual fruit because they did right.

Equivalent Section: Don't assume the wrong motivation.

Not because I desire a gift:.

Equivalent Section: Understand the right motivation.

but I desire fruit that may abound to your account..

Simply put: this is the one place where we are told that we can convert money, which we can not keep when we die, into everlasting fruit in our Heavenly account, which we can not lose. As the missionary said just before he was martyred; 'He is no fool who gives what he can not keep in order to gain what he can not lose'.

Please also see the Message called Blessings According to Obedience for the application of these verses in the life of the believer.

Here we see the reason that Paul rejoiced in the Lord greatly.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for 1:23-24 which is the only other place in Philippians where we find the word desire. that note has a definition and links from other commentators. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please see the note for Romans C5S9 for links to where that epistle uses the word gift, a dictionary definition and a considerable discussion about the Biblical use of the word gift, especially within Romans. Please also see the note for 1Corinthians C12S4.1Corinthians C12S4. That note also has a definition, a similar type of discussion and links from other commentators. The functional definition is: 'something given from one person to another without compensation; a donation. It is applicable to anything movable or immovable'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. In Matthew 12:34-37 and Luke 6:44-45, Jesus tells us how our fruit will be used to judge us.

Please use the link in the sentence outline above for the word abound. The functional definition is: 'Allowed to expand without limit'.

Please see the note for 1Corinthians 4:1 for links to every place in the Bible where we find the word account along with a definition. The word account is used in the Bible (most often) as: 'A detailed accurate record such as can be used in a court of law'. Please note that the account that Paul is talking about is the one in heaven kept by God. This sentence is one of the places within the Bible that supports the doctrine of eternal rewards fort supporting missionaries.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'because. Php 4:11; Mal 1:10; Ac 20:33-34; 1Co 9:12-15; 2Co 11:16; 1Th 2:5; 1Ti 3:3; 6:10; Tit 1:7; 1Pe 5:2; 2Pe 2:3,15; Jude 1:11
fruit. Php 1:11; Mic 7:1; Joh 15:8,16; Ro 15:28; 2Co 9:9-13; Tit 3:14
to. Pr 19:17; Mt 10:40-42; 25:34-40; Lu 14:12-14; Heb 6:10.'

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C4-S19 (Verse 18) The results of their act.

Equivalent Section: How their act affected Paul.

But I have all,
and abound :.

Equivalent Section: How God saw their act.

I am full,
having received of Epaphroditus the things which were sent from you,
an odour of a sweet smell,
a sacrifice acceptable,
wellpleasing to God..

Our sentence starts with the word But which means our sentence is continuing the subject from the prior sentence while going in a different direction. The prior sentence started with the word Not and provided a disqualifier to the sentence before it. The second prior sentence started with the word For and gave us the reason for the third prior sentence. There we read Now ye Philippians know...that...when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.. Then the second prior sentence told us ye sent once and again unto my necessity. Our prior sentence added the disqualifier that eliminated the wrong motive for Paul praising God for their gift. So when we get to our current sentence we know that Paul has the right motive for his. rejoicing in the Lord greatly and that he did have affliction due to his financial needs But I have all, and abound. That is: these people not only provided for his needs but they also provided an abundance.

The meaning of our First Equivalent Section has already been presented and our Second Equivalent Section tells us the same message only with more detail.

When Paul says I am full it means the same as I have all. The phrase having received of Epaphroditus the things which were sent from you conveys the same message as the but combined with the message from the prior sentences. When Paul says and abound it means that he is overflowing ('Allowed to expand without limit') with joy because of how they responded to the message from God (an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God).

Back in 2:2 Paul said Fulfil ye my joy and, as the Message on Philippians 2:1-13 explains, the way that saved people Fulfil (their pastor's) joy is to obey the commands which are preached from the Bible and when they obey, God rewards them and gives their pastor joy. When Paul said an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God, he was speaking symbolically of Old Testament sacrifices and of how our acts of sacrifice and obedience to Christ, in the New Testament, are viewed the same way as the Old Testament sacrifices were viewed by God. I do not know the Old Testament sacrifices well enough to explain this symbolism and, while I have met men who could explain it, I do not know a reference available on the web which does the job adequately. Thus, the reader will have to do their own research with the knowledge that it is available somewhere.

Please use the link in the sentence outline above for the word abound . The functional definition is: ' Allowed to expand without limit'.

We find forms of the word full occurring 260 times in 249 verses of the Bible, 69 times in 67 verses of the New Testament, and in Philippians, in: 2:26; our current sentence and 4:12. Webster's 1828 dictionary defines full as: 'a. 1. Replete; having within its limits all that it can contain; as a vessel full of liquor. 2. Abounding with; having a large quantity or abundance; as a house full of furniture; life is full of cares and perplexities. 3. Supplied; not vacant. Had the throne been full, their meeting would not have been regular. 4. Plump; fat; as a full body. 5. Saturated; sated. I am full of the burnt offerings of rams. Is. 1. 6. Crowded, with regard to the imagination or memory. Every one is full of the miracles done by cold baths on decayed and weak constitutions. 7. Large; entire; not partial; that fills; as a full meal. 8. Complete; entire; not defective or partial; as the full accomplishment of a prophecy. 9. Complete; entire; without abatement. It came to pass, at the end of two full years, that Pharoah dreamed - Gen 41. 10. Containing the whole matter; expressing the whole; as a full narration or description. 11. Strong; not faint or attenuated; loud; clear; distinct; as a full voice or sound. 12. Mature; perfect; as a person of full age. 13. Entire; complete; denoting the completion of a sentence; as a full stop or point. 14. Spread to view in all dimensions; as a head drawn with a full face. 15. Exhibiting the whole disk or surface illuminated; as the full moon. 16. Abundant; plenteous; sufficient. We have a full supply of provisions for the year. 17. Adequate; equal; as a full compensation or reward for labor. 18. Well fed. 19. Well supplied or furnished; abounding. 20. Copious; ample. the speaker or the writer was full upon that point. A full band, in music, is when all the voices and instruments are employed. A full organ, is when all or most of the stops are out.
FULL, adv. 1. Quite; to the same degree; without abatement or diminution. The pawn I proffer shall be full as good. 2. With the whole effect. The diapason closing full in man. 3. Exactly. Full in the center of the sacred wood. 4. Directly; as, he looked him full in the face. It is placed before adjectives and adverbs to heighten or strengthen their signification; as full sad. Full well ye reject the commandment of God, that ye may keep your own tradition. Mark 7. Full is prefixed to other words, chiefly participles, to express utmost extent or degree.'

Epaphroditus is only mentioned in this epistle. He was sent from this church to be a missionary helper to Paul even though the wording indicates that he was a preacher. It is believed that he returned to this church with this epistle.

2:25 and this sentence, (and the footnotes for this epistle) are the only places, in the Bible, where we see Epaphroditus mentioned. However, in the ending sentences of chapter 2 we see the character, and some of the jobs, that a non-preacher missionary is to have. Regardless of religious claims, many places in the New Testament tell us that all are to be missionaries with the only difference between preacher and non-preacher being the same as we find within the church. That is: the only differences are the spiritual gifts from God given to each and the related jobs within the church which are based upon those spiritual gifts.

The word odour only occurs 9 times in the Bible in: Leviticus 26:31; 2Chronicles 16:14; Esther 2:12; Jeremiah 34:5; Daniel 2:46; John 12:3; our current sentence; Revelation 5:8; 18:13. Webster's 1828 defines this word as: 'n. L. Smell; scent; fragrance; a sweet or an offensive smell; perfume'. Thompson Chain Topics adds these other references: 'Psalms 45:8; Song 4:10'. This word is often used in to show acceptable worship of God.

We find forms of the word sweet occurring 113 times in 108 verses of the Bible and, in the New Testament, in: Mark 16:1; 2Corinthians 2:15; Philippians 4:18; James 3:11; Revelation 10:9; Revelation 10:10. Webster's 1828 defines this word as: 'Agreeable or grateful to the taste; as, sugar or honey is sweet. 2. Pleasing to the smell; fragrant; as a sweet rose; sweet odor; sweet incense. Ex.26. 3. Pleasing to the ear; soft; melodious; harmonious; as the sweet notes of a flute or an organ; sweet music; a sweet voice. 4. Pleasing to the eye; beautiful; as a sweet face; a sweet color or complexion; a sweet form. 5. Fresh; not salt; as sweet water. 6. Not sour; as sweet fruits; sweet oranges. 7. Mild; soft; gentle. Canst thou bind the sweet influences of Pleiades? Job 38. 8. Mild; soft; kind; obliging; as sweet manners. 9. Grateful; pleasing. Sweet interchange of hill and valley. 10. Making soft or excellent music; as a sweet singer. 11. Not stale; as sweet butter. the bread is sweet. 12. Not turned; not sour; as sweet milk. 13. Not putrescent or putrid; as, the meat is sweet.
SWEET, n. Something pleasing or grateful to the mind; as the sweets of domestic life. A little bitter mingled in our cup, leaves no relish of the sweet. 1. A sweet substance; particularly, any vegetable juice which is added to wines to improve them. 2. A perfume. 3. A word of endearment. 4. Cane juice, melasses,or other sweet vegetable substance'.

Thompson Chain Topics provides references for the word sweet as: 'Sweet Odours: 2Ch 16:14; Ps 45:8; Song 4:10; Da 2:46; Joh 12:3; Re 5:8. Sweet Savour: Ge 8:21; Ex 29:18; Le 1:9; Nu 15:7; Ezr 6:10; 2Co 2:15; Eph 5:2'.

Please see the note for 1Corinthians 12:17 for links to every place in the Bible where we find the word smell. the word smell is often used in relationship to worship within the Bible.

Please see the note for 1Corinthians C10S16 for links the where that epistle uses forms of the word sacrifice along with a definition from Webster's 1828 and links from other commentators. Our current sentence and 2:17 are the only place in this epistle where we find any form of this word. The simplified part of Webster's 1828 definition of sacrifice is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness; as, to sacrifice an ox or a lamb. 2Sam. 6.'

Please see the note for Romans C12S1 about the word acceptable. The definition from Webster's 1828 is: 'that may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present. 2. Agreeable or pleasing in person; as, a man makes himself acceptable by his services or civilities'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'I have all. or, I have received all. abound. Php 4:12; 2Th 1:3
Epaphroditus. Php 2:25-26
an. Joh 12:3-8; 2Co 2:15-16; Eph 5:2; Heb 13:16; 1Pe 2:5
acceptable. Ro 12:1; 2Co 9:12.'

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C4-S20 (Verse 19) But my God shall supply all your need according to his riches in glory by Christ Jesus.

Be very careful about messages which are based upon this verse and which ignore the context. These Philippians received a promise that no other people of their day received because they sacrificed to support missions like no other people did. Please see the Doctrinal Study called Significant New Testament Events about promises given in the New Testament outside of the Gospels. As pointed out there, every promise from God, given during the 'Church Age', has requirements which we must fulfill in order to receive the promise.

This sentence starts with But, which means it has the same subject as the prior sentence while going in a different direction. Prior to this sentence Paul told us how these people gave to support him, which most people would think that they would end up with less to support themselves. However, our sentence tells us that this expected result did not happen because of the intervention of God. What's more, they also received joy from God for their obedience. (Please see the notes above for the details of this claim.)

Please note that our current sentence tells us that the supply of our needs will be by Christ Jesus. Please see the note for This verse in the Lord Jesus Christ Study for the explanation of this phrase which is rarely used within the Bible.

This is one of the verses that people like to preach a lot and, while I won't say that it is preached wrong, a lot of people have the wrong impression after listening to a message that is based upon this verse. Our note has already mentioned that this verse is included within a section of this chapter which also has Paul saying I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. In addition, within this section, Paul writes ye sent once and again unto my necessity. Many people who listen to messages based upon this verse would be shocked to realize that these Biblical truths are the context of this verse. Many of them think that this is a promise in which they personally will not experience being abased and will not experience to be hungry....and to suffer need. However, if the true context of this sentence does not promise the elimination of these things. If this sentence was promising these things then Paul would not have experienced them and Paul would not have expressed his personal experiences within the direct context of this sentence.

Moving on, our sentence says my God shall supply all your need according to his riches in glory. Many people think that the phrase in glory is talking about where God's riches are and reject the possibility that they will also be in glory when they receive God's riches because they want God's riches in the physical realm of the here-and-now. And while this sentence is promising for God to supply all your need in the here-and-now, it is not promising to provide God's riches in the physical realm of the here-and-now. We see this with the word according. God knows that any riches that He gives us in the here-and-now will be lost upon our death while those kept in His glory will be available to us for eternity. Therefore, according to his riches in glory means that we will have more riches for eternity if He keeps most of them in glory so that they will be available to us when we get there.

Please see the note for 1:19-20 for links to every place in that epistle where we find the word supply along with a definition and links from other commentators. The functional definition is: 'To fill up, as any deficiency happens; to furnish what is wanted; to afford or furnish a sufficiency'.

We find forms of the word need occurring 80 times in 78 verses of the Bible, 66 times in 64 verses of the New Testament, and in Philippians, in: 1:24; 4:12 and our current sentence. Webster's 1828 dictionary defines need as: ' n. to be in want. the primary sense is to press. 1. Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency. What further need have we of witnesses? Matthew 26. 2. Want of the means of subsistence; poverty; indigence. I know how to abound and to suffer need. Philippians 4.
NEED, v.t. to compel to want; to lack; to require, as supply or relief. They that be whole need not a physician, but they that are sick. Matthew 9.
NEED,v.i. to be wanted; to be necessary. When we have done it, we have done all that is in our power, and all that needs. Not used. Need is often used as an auxiliary, or at least without the personal termination. And the lender need not fear he shall be injured.'

Please also see the note for Romans C13S8 for links to where the phrase must needs is used.

Please see the note for Romans 11:33 for links to every place in the New Testament where we find the word riches along with an explanation of each verse and the complete definition. Within these verses we see that what the world calls riches are things which are deceitful...choke the word, and (we) becometh unfruitful, will keep us from the kingdom of God and will bring our destruction. We also see that Jesus said that true riches are spiritual. We also see that spiritual riches include God's goodness and forbearance and longsuffering which lead us to true repentance. Spiritual riches bring God glory and lead God to give us mercy and glory. they include the wisdom and knowledge of God...(and) his judgments. they cause God's people to share what little they have. They give us God's grace and forgiveness and kindness and are the essence of our inheritance. they reveal spiritual mysteries and let us know principalities and powers in heavenly places. they are the basis for God to supply all your need according to his riches in glory by Christ Jesus. Christ in us is part of God's riches. they are for us to enjoy today. They are greater than all that the world can offer.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'God. 2Sa 22:7; 2Ch 18:13; Ne 5:19; Da 6:22; Mic 7:7; Joh 20:17,27; Ro 1:8; 2Co 12:21; Phm 1:4
supply. Ge 48:15; De 8:3-4; Ne 9:15; Ps 23:1-5; 41:1-3; 84:11; 112:5-9; Pr 3:9; 11:24-25; Mal 3:10; Lu 12:30-33; 2Co 9:8-11
according. Ps 36:8; 104:24; 130:7; Ro 9:23; 11:33; Eph 1:7; 2:7; 3:8,16; Col 1:27; 3:16; 1Ti 6:17.
glory. Ro 8:18; 2Co 4:17; 1Th 2:12; 1Pe 5:1,10.'

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C4-S21 (Verse 20) Now unto God and our Father be glory for ever and ever.

Our sentence starts with the word Now which means 'after considering what was just said'. We are to give glory for ever and ever...unto God and our Father after we consider (meditate upon) what was just said. Since what was said in the section of Chapter 4 which we just finished is one of the most important messages of this epistle, we can say that if we obey that section we will give glory for ever and ever...unto God and our Father.

The name of God is used in this epistle in: Php 1:2, 3, 8; 11; 28; 2:6, 9, 11, 13, 15, 27; 3:3, 9, 14, 15, 19; 4:6, 7, 9, 18, 19 and our current sentence. Please also see the note for Romans 11:36 for links to places in the Bible where we are told things that we are to give to God.

Please see the note for Hebrews 1:5 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Php 1:11; Ps 72:19; 115:1; Mt 6:9,13; Ro 11:36; 16:27; Ga 1:5; Eph 3:21; 1Ti 1:17; Jude 1:25; Re 1:6; 4:9-11; 5:12; 7:12; 11:13; 14:7.'

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C4-S22 (Verse 20) Amen.

This Amen doubles what the prior sentence said. It tells us that the prior sentence is doctrinally correct and must be accepted by all believers. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Php 4:23; Mt 6:12; 28:20.'

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C4-S23 (Verse 21) Salute every saint in Christ Jesus.

At the closing of this letter Paul sends greetings and asks for his greetings to be passed on. Please see the note for this verse within the Lord Jesus Christ Study for the explanation of the doctrine within this sentence. Please also see this section in the Study on Relational Propitiations for links to other verses which use the phrase in Christ Jesus. The word in is used to a relationship and people who are not maintaining their personal relationship that is in Christ Jesus do not get the blessings of this epistle nor do they get the salute of this sentence.

We find forms of the word salute occurring 60 times in 53 verses of the Bible, 49 times in 43 verses of the New Testament, and in Philippians, in: our current sentence and 4:22. Webster's 1828 dictionary defines salute as: 'v.t. L. saluto; salus or salvus. 1. to greet; to hail; to address with expressions of kind wishes. If ye salute your brethren only, what do ye more than others? Matt 5. 2. to Please ; to gratify. Unusual. 3. to kiss. 4. In military and naval affairs, to honor some person or nation by a discharge of cannon or small arms, by striking colors, by shouts, etc.
SALU'TE, n. 1. the act of expressing kind wishes or respect; salutation; greeting. 2. A kiss. 3. In military affairs, a discharge of cannon or small arms in honor of some distinguished personage. A salute is sometimes performed by lowering the colors or beating the drums. the officers also salute each other by bowing their half pikes. 4. In the navy, a testimony of respect or deference rendered by the ships of one nation to the ships of another, or by ships of the same nation to a superior or equal. this is performed by a discharge of cannon, volleys of small arms, striking the colors or top-sails, or by shouts of the seamen mounted on the masts or rigging. When two squadrons meet, the two chiefs only are to exchange salutes.'

Please see the note for Romans 16:16 for links to where that epistle uses the word salute.

In addition, to that definition we have additional information about salutations from other dictionaries such as:

Fausset's Bible Dictionary defines salutation as: 'In meeting, "God be gracious unto thee," "the Lord bless thee," etc. (Ge 43:29; Ru 2:4; 3:10; 1Sa 15:13; Ps 129:8). thus, "bless" came to mean salute (1Sa 13:10 margin). "Peace" (shalom, from whence the oriental salaam), including health or welfare of body and mind, was the constant salutation of Hebrew; as "joy" (chairein) is the Greek salutation. Jas 1:1-2; "greeting... joy," only found elsewhere in the apostolic letter probably composed by James (Ac 15:23), an undesigned coincidence. "Hail": Mt 27:29. the Hebrew's very salutation indicated his sense of man's deep spiritual need.
The Greek salutation answers to the national characteristic, "joy," and outward gracefulness (Ge 43:27 margin; Ex 18:7 margin). "Peace" was used also in encouraging (Ge 43:23); at parting a blessing was pronounced (Ge 24:60). Latterly (1Sa 1:17) "go in peace": no empty form in Christ's mouth (Mr 5:34; Lu 7:50; 10:5; 24:36; Ac 16:36). Pr 27:14; "he that blesseth his friend with a loud voice, rising early in the mourning," i.e., the affected assiduity and loud exaggeration engender suspicion of insincerity and duplicity. "Salute no man by the way," lest it should cause delay by subsequent conversation (2Ki 4:29; Lu 10:4).
"Live for ever" was the salutation to the Babylonian and Persian kings (Da 2:4; 6:6). "Grace and peace" is Paul's opening salutation in his epistles to churches, but in his three pastoral epistles, Timothy and Titus, "grace, mercy, and peace"; for ministers of all men most need "mercy" for their ministry (2Co 4:1; 1Co 7:25; 1Ti 1:16). Paul added to the epistles written by an amanuensis the salutation with his own hand, "grace" to all (1Co 16:21-23; Col 4:18; 2Th 3:17-18). the greeting forbidden toward a false teacher in 2Jo 1:10 is of that usual among Christian brethren, a token of Christian brotherhood; this would be insincerity.'

Morrish Bible Dictionary defines salutation as: 'The brotherly greetings expressed at the close of nearly all the epistles. they were sent from the saints located where the epistles were written to the saints addressed, together with, at times, the injunction to greet one another with 'a holy kiss,' that being the ordinary form of salutation in the East among the men as well as among the women. Ro 16:5-23; 1Th 5:26; Tit 3:15, etc.
When evil doctrine had spread in the professing church, the question of salutation became serious. the 'lady' to whom the apostle John wrote was strictly enjoined not to receive into her house any one who brought not good doctrine, nor was she even to salute such a one; for to do so, would be to become morally a partaker of his evil deeds. 2Jo 1:10-11; cf. Ro 16:17.
Salutations in the East being often very lengthy and of mere ceremony, may well account for those sent in haste being told to salute no one by the way. 2Ki 4:29; Lu 10:4.'

Smith's Bible Dictionary defines salutation as: 'Salutations may be classed under the two heads of conversational and epistolary. the salutation at meeting consisted in early times of various expressions of blessing, such as "God be gracious unto thee," Ge 43:29. "The Lord be with you;" "The Lord bless thee." Ru 2:4. Hence the term "bless" received the secondary sense of "salute." the salutation at parting consisted originally of a simple blessing, Ge 24:60. but in later times the form "Go in peace," or rather "Farewell" 1Sa 1:17. was common. In modern times the ordinary mode of address current in the East resembles the Hebrew Es-selam aleykum, "Peace be on you," and the term "salam," peace, has been introduced into our own language to describe the Oriental salutation. In epistolary salutations the writer placed-his own name first, and then that of the person whom he sainted. A form of prayer for spiritual mercies was also used. the concluding salutation consisted generally of the term "I salute," accompanied by a prayer for peace or grace.'

Nave's Topical Bible provides references for the word SALUTATIONS as: 'By kissing: 2Sa 20:9; Mt 26:49. By bowing: Ge 18:2; 19:1-2; 23:7; 27:29; 33:3; 37:10; 41:43; 43:26,28; 49:8; 1Sa 25:23; 2Sa 18:28; 1Ki 1:16; Es 8:3; Mt 2:11; Mr 5:22. Addresses in: "My lords,": Ge 19:2. "May God be gracious to you,": Ge 43:29. "Peace" (Hebrew: shalom): 1Sa 25:6. "Are you well, my brother?": 2Sa 20:9. "Hail, Master!": Mt 26:49. "All hail,": Mt 28:9. "Peace (Hebrew: shalom) to this house,": Lu 10:5. "Peace to you" (Hebrew: shalomleka): Joh 20:21. From a master to his servants, "May the Lord be with you,": Ru 2:4. Servants to their masters, "May the Lord bless you,": Ru 2:4. By letter: 1Co 16:21; 2Co 13:13; Col 4:18; Php 4:21; 2Th 3:17; 2Jo 1:13; 3Jo 1:14.'

Thompson Chain Topics provides references for the word SALUTATIONS as: 'Examples of: Ge 43:29; Jg 19:20; Ru 2:4; 1Sa 15:13; 25:6; Mt 28:9; Lu 1:28; 10:5. Of Affection: Ge 33:4; 45:14; Lu 15:20; Ro 16:16.'

Torrey's Topical Textbook provides references for the word SALUTATIONS as: 'Antiquity of: Ge 18:2; 19:1. WERE GIVEN: By brethren to each other: 1Sa 17:22. By inferiors to their superiors: Ge 47:7. By superiors to inferiors: 1Sa 30:21. By all passers-by: 1Sa 10:3-4. On entering a house: Jg 18:15; Mt 10:12; Lu 1:40-41,44. Often sent through messengers: 1Sa 25:5,14; 2Sa 8:10. Often sent by letter: Ro 16:21-23; 1Co 16:21; Col 4:18; 2Th 3:17. Denied to persons of bad character: 2Jo 1:10. Persons in haste excused from giving or receiving: 2Ki 4:29; Lu 10:24. EXPRESSIONS USED AS: Peace be with thee: Jg 19:20. Peace to thee, and peace to thine house, and peace unto all that thou hast: 1Sa 25:6. Peace be to this house: Lu 10:5. The Lord be with you: Ru 2:4. The Lord bless thee: Ru 2:4. The blessing of the Lord be upon you, we bless you in the name of the Lord: Ps 129:8. Blessed be thou of the Lord: 1Sa 15:13. God be gracious unto thee: Ge 43:29. Art thou in health?: 2Sa 20:9. Hail: Mt 26:49; Lu 1:28. All hail: Mt 28:9. Often perfidious: 2Sa 20:9; Mt 26:49. Given to Christ in derision: Mt 27:29; Mr 15:18. OFTEN ACCOMPANIED BY: Falling on the neck and kissing: Ge 33:4; 45:14-15. Laying hold of the beard with the right hand, etc: 2Sa 20:9. Bowing frequently to the ground: Ge 33:3. Embracing and kissing the feet: Mt 28:9; Lu 7:38,45. Touching the hem of the garment: Mt 14:36. Falling prostrate on the ground: Es 8:3; Mt 2:11; Lu 8:41. Kissing the dust: Ps 72:9; Isa 49:23. The Jews condemned for giving, only to their countrymen: Mt 5:47. The Pharisees condemned for seeking, in public: Mt 23:7; Mr 12:38.'

Please see the note for Romans C16S1 about the word saint. It has links to where the word is used in Romans and the definition from Webster's 1828 . The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Salute. Ro 16:3-16
saint. Php 1:1; 1Co 1:2; Eph 1:1.'

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C4-S24 (Verse 21) The brethren which are with me greet you.

Please notice the next sentence where the brethren. who did know the people at Philippi, sent a salute. Therefore, they were part of those who sent a greeting. but also sent the stronger salute. because of personal knowledge.

The Bible has forms of the word greet in:1Samuel 25:5; Matthew 23:7; Luke 11:43; 20:46; Acts 15:23; 23:26; Romans 16:3, 5, 6, 8, 11; 1Corinthians 16:20; 2Corinthians 13:12; our current sentence; Colossians 4:14; 1Thessalonians 5:26; 2Timothy 4:21; Titus 3:15; James 1:1; 1Pe 5:14; 2John 1:13; 3John 1:14. Webster's 1828 dictionary defines greeting as: 'ppr. Addressing with kind wishes or expressions of joy; complimenting; congratulating; saluting.
GREE'TING, n. Expression of kindness or joy; salutation at meeting; compliment addressed from one absent.'

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Ro 16:21-22; Ga 1:2; 2:3; Col 4:10-14; Phm 1:23-24.'

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C4-S25 (Verse 22) .

All the saints salute you,
chiefly they that are of Caesar's household..

Salutations from others. When we look at the difference between greet and salute we see that salute is used when the people know each other. The saints who were at Rome went these from other churches for the purpose of starting a church. Most of the people named in Romans 16 were non-preacher missionaries who went to the mission field with a purpose (among others) of getting a job and supporting the preachers. Thus, they that are of Caesar's household were most likely non-preachers who went from the area of the Philippians Church to Rome for the purpose of getting jobs and supporting mission efforts. Quite often, once one person got into a household and proved faithful, they could also get their friends in. That would be why so many from this church would also be they that are of Caesar's household.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute.

Please see the note for Luke 2:1 about the word Caesar. The functional definition for this word is: 'The common title of the successive Roman emperors, taken from Julius Caesar'. Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'the. Ro 16:16; 2Co 13:13; Heb 13:24; 1Pe 5:13; 3Jo 1:14
they. Php 1:13
Caesar's. the cruel, worthless, and diabolical Nero was at this time emperor of Rome; but it is not improbable that the empress Poppaea was favourably inclined to Christianity, as Josephus relates that (theosebes gar en) "she was a worshipper of the true God." Jerome states, (in Phm) that St. Paul had converted many in Caesar's family; for "being by the emperor cast into prison, he became more known to his family, and turned the house of Christ's persecutor into a church."'

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

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C4-S26 (Verse 23) The grace of our Lord Jesus Christ be with you all.

This is the final blessing that Paul sends to this church. As pointed out in the note for this verse within the Lord Jesus Christ Study, the grace which we receive from each of the roles of the Son of God is different from that received from another role. Paul names all three of the main roles of the Son of God because he is wishing all available grace be given to the members of this church.

The word grace is found, within our epistle, only in 1:1, 1:7 and our current sentence. Please see the note for Galatians C1-S1 for links to where grace is used in that epistle along with the definition from Webster's 1828 and links from other commentators. Please also see the notes for Romans C4S5; Romans C4S17 and Ephesians C1S2 for links to where grace is used in those epistles along with further discussions of this word. In addition, we also have notes on grace through Christ in Galatians C5S4 and Galatians C6S18. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'Ro 16:20,24; 2Co 13:14 '

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C4-S27 (Verse 23) Amen.

Please be sure to use the links within the sentence outline to see notes related to this sentence which contain doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'CONCLUDING REMARKS ON thE EPISTLE to thE PHILIPPIANS.
The Church at Philippi in Macedonia was planted by the Apostle Paul about A.D. 53, (Ac 16:9-40;) and it appears he visited them again, A.D. 60, though no particulars are recorded concerning that visit, (Ac 20:6.) the Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches, (ch. 4:15, 16; 2 Co 11:9;)and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment, (ch. 2:25; 4:10, 14-18.) the more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of A.D. 62, or the commencement of 63.'

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God in Philippians

from God:
grace and peace	1:2
thank God:
remembrance of saved	1:3
with God:
Christ Jesus equal	2:6
but God:
had mercy	2:27
worship God:
in the spirit	3:3
of God:
glory and praise	1:11
salvation	1:28
Christ Jesus had form	2:6
glory	2:11
sons	2:15
righteousness by faith	3:9
high calling in Christ Jesus	3:14
peace	4:7, 9
God did / do:
exalted Christ Jesus	2:9
worketh in you	2:13
shall reveal	3:15
supply all your need	4:19
unto God:
prayer and supplication	4:6
wellpleasing	4:18
glory for ever and ever	4:20
God is:
the belly of the enemies of the cross of Christ	3:19

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Interpretive Study of Philippians-2

Philippians Chapter 3

links to sentences in this chapter:

The Chapter theme is: that I may win Christ, And be found in him.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Philippians Chapter 4

links to sentences in this chapter:

The Chapter theme is: I can do all things through Christ which strengtheneth me.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

God in Philippians

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