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Interpretive Study of Philippians-1

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

Epistle theme:  Keep On Keeping On

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.  The true definition of the word dividing  is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'.  However, while most people understand that 'there is one interpretation but many applications of The word of God', they fail to separate the procedures of each.  And, as a result, they fail to separate the 'one interpretation of The word of God' from the 'many applications of The word of God'.  This leads to many errors which people blame on the perfect word of God  instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word.  In Isaiah 28; God tells us how to understand His word.  In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title)  of His sentences.  Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts.  Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.  Thus, God warns us that our ways are wrong and that using God's way  produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.  Therefore, we can not properly understand the spiritual word of God  using man's way.  We must use God's way to understand God's preserved word of God.  And, the basics of God's way is to understand His preserved word of God  using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word.  It applies precepts  ('truths that never change for any circumstance').  It then goes through the epistle sentence-upon-sentence (line upon line  [Isaiah 28 ]).  This is different from the ways of men which use verse-upon-verse or some other method which generates errors.  God's sentence-upon-sentence method also pays attention to what 'The word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation.  (These two are the components of sentences and do not give us verses.) the 'The word of God' tells us that God preserved punctuation (one jot or one tittle)  in Matthew 5:18 and Luke 16:17.  And 'The word of God' tells us that God preserved every word  when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God  (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book.  Every chapter summary comes from the summary of each sentence within that chapter.  And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained.  As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book.  God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible.  What we have is an integrated whole (single) message, with no errors and no conflicts.  This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament.  This Study is part of a series which interprets the preserved word of God  using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word.  And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand The word of God.  In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand The word of God.  And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems.  The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses.  (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in The perfect word of God.  This summary level is easier to understand for most people.  At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word.  Again, this is not a matter of my opinion versus their opinion.  I have over thirty (30) years' experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things.  And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote.  This series does not present a religious opinion.  Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover.  In addition, no one has found any other work which covers the level of detail found in the Detail Studies.  Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that The perfect word of God  is consistent all across it for word definitions and doctrines.  Again, no one has found any other work which has this quantity of Bible references supporting what is presented.  I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of Philippians:

Epistle theme:  Keep On Keeping On

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

Other people have written all kinds of commentaries on this epistle.  You can find many disagreements between these commentaries.  The commentaries that teach doctrinal error ignore the context as they try to justify their doctrine.  Such action is motivated by devils and the resulting doctrinal error can bring the judgment of God upon His people instead of the blessings that God wants to give.  1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.  The commentaries which do base their comments upon what is actually written, with consideration of context and proper methods of interpretation, will agree on doctrine even while presenting different views of that doctrine.

One of the most important sentences of this epistle is 3:15 which tells us, Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you.  In the Bible, people who are perfect  'have reached spiritual maturity'.  This epistle is written to a church that is full of spiritually mature people.  Many people have noted that there is no reprimand in this epistle.  Sonce spiritually mature people don't need a reprimand but need to be encouraged to 'keep on keeping on'.  That is the main message of this epistle.

This epistle is Post-Gospel of Christ  because these people had obeyed, and implemented, the Gospel of Christ  into their own personal lives.  It tells us 'How God blesses His spiritually mature saints'.  It is, in fact, also widely recognized as the only epistle that has no correction to the church.  It also tells us the blessings that God gives to people who lead a Spirit led life.  The theme of this epistle is: 'Keep on Keeping on'.

In Chapter 1, we see Christ  used most often and Christ  is used in the Bible to teach us how to spiritually mature after our initial profession.  In this first chapter, we have the personal result of that a spiritually mature person can expect from their relationship with the Son of God.

In our second chapter we are told what to do and are told promises that are supported by God but which require us to obey with the correct attitude.  In addition, we are told thoughts, attitudes and actions which we are to obey.  Buried within the sentences of this chapter are several promises from God.  However, those promises are not received without doing what God requires.  Thus, this chapter tells the spiritually mature person things that they can get from God and how to get those things.

Paul starts our third chapter with Finally  because he is done preaching and teaching them.  He just wants to talk to spiritual friends as another friend and not with the authority of a pastor correcting or teaching people.  Paul summarizes the chapter, and the Biblical purpose of saved people living a sanctified life, in the last sentence of this chapter.  It is: For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 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.  the middle part of this chapter is Paul's personal testimony of how he lived his personal life according to the command given in our last sentence.

Our last chapter tells us to 'Keep on keeping on'.  Once people have reached spiritual maturity, the only thing that we are responsible to do is to encourage them to continue with those things which brought them to spiritual maturity.

In the first sentence of this epistle, Paul said that God offered them grace...and peace.  God did this for several reasons, which Paul names within this epistle.  Those reasons include:

As a result of these things, they were given promises for their future which included promises from God and requirements that they had to meet in order to receive those promises.  These included:

Please consider the outline above as the main reason why this epistle is different from all others in that it does not correct but only encourages God's people to continue to do right.  Please encourage others to do the same so that God may encourage them and not rebuke them.

Please also see the Message called Fellowship in the Gospel for the application of these verses in the life of the believer.

Below are slightly more detailed summaries which are based upon the summaries of each sentence within the chapter.  The remainder of this Study provides the detailed sentence-by-sentence analysis.

Below are the most used words within this epistle.  While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
MY (29), YOU (29), GOD (23), thINGS (20), WHICH (20), Christ (19), YE (18), ALSO (17), JESUS (17), ALL (16), MAY (15), ME (15), HAVE (13), LORD (13), YOUR (12), AS (11), EVERY (11), IF (10), REJOICE (10), Let (9), this (9), EVEN (7), MIND (7), ON (7), BEING (6), DEATH (6), KNOW (6), MORE (6), ONE (6), SAME (6), ABOUND (5), AM (5), ANY (5), BOTH (5), BRETHREN (5), BY (5), DAY (5), DO (5), FLESH (5), GLORY (5), HATH (5), HAVING (5), JOY (5), NOW (5), AGAIN (4), At (4), BECAUSE (4), FROM (4), HOW (4), LOVE (4).

Our first word is my,  second is you  and soon after is ye  ('each and every one of you personally').  Then we have God  with Christ  and Jesus  coming soon after in this list of most often used words.  Further, Lord  is not too far down the list.  This epistle tells us about our personal relationship with God that is enabled by Christ Jesus  and maintained by Him.  Among these words we have things,  and people are concerned about 'things of this life' and God deals with our concerns through the writing of Paul.  Within this group we also have which  and it 'qualifies a choice'.  Yes, we have to make choices.  Our epistle explains how we are to get help from God about these choices, through our personal relationship.  The next most used word is also.  Our epistle tells us that God adds to what we have and to what we expect if we are obedient to Him.  While we could go on, this much shows us a little about our epistle using the most often used words within it.

Christ  is used by itself more than twice any other title for God the Son in Philippians.  This includes Lord  and Christ Jesus.  In fact, Christ  is used by itself or with another role in 36 out of 47 verses that use Lord  and/or Jesus  and/or Christ.  That's 79% of the references. See the notes related to Philippians 3:8 for the theme of this book. Jesus  is used by itself only once in this book.  That is where Paul is assuring believers that God will reward them just like He rewarded the man Jesus.  Both Lord  and Christ Jesus  are used 9 times in Philippians.  Jesus Christ  is used 8 times.  Notice that Christ Jesus  is used a little more than Jesus Christ  in Philippians.  Usually, Jesus Christ  is used more than Christ Jesus  (189 times in the Bible versus 58 times in the Bible).  However, Philippians is written to the most spiritually mature church that received a New Testament letter.  Therefore, there is far more emphasis on the role of Christ,  in this epistle, than any other role of the Son of God.

Lord Jesus Christ  is used at the opening and closing of this book to wish the readers grace and peace from each of God's roles.  The grace and the peace that we receive from God through each role is different.  This blessing is often used by Paul in opening, and sometimes in closing, his letters.  Two of the verses in this section don't really use Lord Jesus Christ  but say that Jesus Christ  is Lord  and that Christ Jesus  is Lord.  That leaves only one verse in Philippians that provides any unique doctrine about Lord Jesus Christ.  Philippians 3:20 tells us that all three of the Son of God's roles are involved in our salvation.  Each role of God the Son, as well as God the Father and God the Holy Ghost, provide something different towards our salvation but it takes all three of the roles of God the Son, as well as God the Father and God the Holy Ghost, to provide all that's involved in our salvation.

Please see the Doctrinal Study called Significant New Testament Events about promises found in this epistle and similar promises found in other epistles.

Outline by Sentences.

Chapter 1 :
The Chapter theme is: For to me to live is Christ, and to die is gain.

The verses, of this chapter, can be grouped to present specific subjects which are:

  1. (Verse 1-2):  Opening salutation.
  2. (Verse 3-11):  the reason that Paul wrote to them.  He said to 'Keep on keeping on!'.
  3. (Verse 12-17):  Clarification of events which happened due to the Devil.
  4. (Verse 18-21):  the proper spiritual perspective of events.
  5. (Verse 22-26):  Possible future events.
  6. (Verse 27-30):  how they are to conduct their life due to these considerations.

The last sentence is the most important sentence within this chapter even though other sentences are preached far more.  It gives us the reason why the things which we learn in this chapter are to be in our life.  It tells us: For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; Having the same conflict which ye saw in me, and now hear to be in me.  One thing that people ask the most is 'Why do good people have to suffer?'  While most of the people who ask that question don't meet God's definition of good,  this chapter answers that question for those people who do meet God's definition of good.

Below are the most used words within this chapter.  While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
Christ (18), MY (14), YOU (13), ALL (10), JESUS (8), YOUR (8), WHICH (7).  In this list, we see Christ  used most often and Jesus  used less than half as often as Christ  is used.

Christ  is used to identify aspects of our personal relationship with God after getting saved while Jesus  is used to tells us how to live in this flesh using the power of the Holy Ghost.  When we look at the Biblical doctrinal use of these roles of the Son of God, and combine them with all of the personal pronouns, we have a personal result of our relationship with the Son of God, which pretty well summarizes what this first chapter is talking about.

This epistle is post-Gospel of Christ - It tells us 'How God blesses His spiritually mature saints'.  These people were doing everything right and Paul wrote to them to continue to do so regardless of whatever circumstances they might encounter in the future.

This epistle was written from the Roman prison that God let Paul be put into so that he could not do a lot of the ministering that he was doing.  When stopped by God, from going to visit churches, he found what he could do to encourage God's people and wrote a major part of our New Testament.  Paul gave us a very important doctrine that is in the Bible elsewhere but which is not presented and clearly as it is in Paul's writing.

The importance of Timothy being included here is that he would take over for Paul and this letter gives Timothy his authority.  In addition, to sending them a Godly man to minister to their needs, Paul deals with a doctrinal and testimony question which was confusing some saved people.  Basically, regardless of circumstances we are to keep a good testimony and have confidence that God is in control.  Circumstances may look bad, but that is often because we do not see what God is doing.  Therefore, when we don't understand, then trust God and keep doing right.

  1. C1-S1 (Verse 1-2):  Opening salutation.  As seen in other epistles, grace and peace  are offered to people who obey the commandments of this epistle.
  2. C1-S2 (Verse 3-7):  the result of their Fellowship in the Gospel.  (See that Message for details.)
    1. Our fellowship  causes the pastor to thank God for us.
    2. Our fellowship  provides confidence  in the continuing work of Jesus Christ  in our life.
    3. Our fellowship  causes people to remember us even when they are away.
    4. Our fellowship  makes us partakers  in grace  given to others.
  3. C1-S3 (Verse 8):  Paul's prayers and confidences come from Jesus Christ.
  4. C1-S4 (Verse 9-11):  Paul's prayer for their future.
    1. Our knowledge and judgment  is to be tempered by love.
    2. We are to seek and approve things that are excellent.
    3. We are to be sincere and without offence  all of our life.
    4. We are to be filled with the fruits of righteousness, which are by Jesus Christ.
    5. We are to be unto the glory and praise of God.
  5. C1-S5 (Verse 12-14):  Paul wants them to have correct understanding of events which they heard about.
    1. The things which happened to Paul were because he was preaching the gospel.
    2. The result is that Paul's bonds in Christ are manifest  everywhere.
    3. As a consequence of that, many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
  6. C1-S6 (Verse 15-17):  Paul explains the motives behind people's actions.
    1. Some people preach Christ even of envy and strife; and some also of good will.
    2. The one...supposing to add affliction to my bonds.
    3. The other of love, knowing that I am set for the defence of the gospel.
  7. C1-S7 (Verse 18):  Says to consider the actual results.
  8. C1-S8 (Verse 18):  the efforts of people with wrong motives make no eternal difference.
    1. Their motives don't matter so long as Christ is preached.
    2. We are to rejoice in those results and ignore all else.
  9. C1-S9 (Verse 19-20):  the true eternal results of the actions that Paul mentioned.
    1. Paul knows that these spiritual results will add to his spiritual reward (This shall turn to my salvation).
    2. Paul also knows that this will increase The supply of the Spirit of Jesus Christ.
    3. Paul's main focus is thatChrist shall be magnified in my body.
    4. Paul does not care whether it be by life, or by death.
  10. C1-S10 (Verse 21):  Why Paul has this attitude:  For to me to live is Christ, and to die is gain.
  11. C1-S11 (Verse 22):  Paul now has a choice.  But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
  12. C1-S12 (Verse 23-24):  Why Paul sees a choice.
    1. First choice:  having a desire to depart, and to be with Christ; which is far better.
    2. Second choice:  Nevertheless to abide in the flesh is more needful for you.
  13. C1-S13 (Verse 25-26):  Paul is confident of the result if he does not depart.  They will get a greater blessing from his presence with them.
  14. C1-S14 (Verse 27-28):  how they are to live regardless of circumstances.
    1. Only let your conversation be as it becometh the gospel of Christ  regardless of what the future holds.
    2. Make your testimony to be: that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.
    3. in nothing terrified by your adversaries.  Fear of man is to them an evident token of perdition  while refusal to fear man is salvation, and that of God.
  15. C1-S15 (Verse 29-30):  Why we are to keep a good testimony:  For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; Having the same conflict which ye saw in me, and now hear to be in me.

Chapter 2 :
The Chapter theme is: Humble yourself and look for good to others.
in this chapter, we are told what to do and old promises that are supported by God but which require us to obey with the correct attitude.  We see this from the most used words within this chapter.  In addition, our sentence summaries tell us thoughts, attitudes and actions which we are to obey.  While the sentence summaries don't show it, buried within the sentences of this chapter are several promises from God.  However, those promises are not received without doing what God requires.  God puts the requirement and the promise within the same sentence so that we will understand this relationship, if we are not complete fools.

Please also see the Message called Fulfill ye my joy; which is based upon the first thirteen (13) verses of this chapter.

These sentences are grouped to present specific subjects which are:

  1. (Verse 2:1-8):  the attitudes and actions to have towards other mature Christians who are serving Christ.
  2. (Verse 2:9-13):  the reward that God gave Jesus .and how that should motivate us to do the same as Jesus  did.
  3. (Verse 14-16):  What to do .and why.
  4. (Verse 17-18):  Resulting joy.
  5. (Verse 19-23):  Paul's plan to send Timothy for their future needs.
  6. (Verse 24):  Paul's hope to go himself.
  7. (Verse 24-30):  Paul's returning their member who was helping Paul.
Here we see that this chapter deals with the future.  First Paul gives them instructions on how they should act in the future then he tells them of people he will send to help them do what they should do in the future.

All of the sentences from 2:1 through 2:18 build one upon another to cover this subject of 'How we are to maintain our fellowship in the gospel'.  The remainder of the chapter tells about the people that Paul will send to them to help them with this effort.  First, he is sending Timothy to be their pastor and spiritual leader.  Next he says that he will send Epaphroditus  to be their human example that they are to follow.

Below are the most used words within this chapter.  While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
HIM (10), YE (10), ALSO (7), GOD (7), thINGS (7), AS (6), MY (6).

Him  is a pronoun used to identify a person already named.  In this chapter, that would be Christ Jesus  and two men who acted like Christ Jesus.  They are our examples of how to act.  Ye  is 'each and every one of you personally'.  We are to personally obey the command of this chapter by following the examples given.  Also  is 'in addition to what was already said'.  God adds blessings to obedience and God  is doing all that is promised in this chapter.  In this chapter, we are told what to do and are told promises that are supported by God but which require us to obey with the correct attitude.

  1. C2-S1 (Verse 1-2):  the conditions to receive blessings.
    1. Our sentence starts with the word If  but then it names several conditions which truly saved people know are true.  Therefore, this word If  only separates those people who acknowledge these truths from people who do not acknowledge them.
    2. Next, we are reminded of several things which are in Christ.  Therefore, we need to be in Christ  in order to receive these things and this sentence starts the instructions on how to be in Christ  with the phrase having the same love, being of one accord, of one mind.
    3. The phrases: having the same love, being of one accord, of one mind  are only possible when our life displays the character of Christ.  Please see the detail note for more on these phrases.
  2. C2-S2 (Verse 3):  the attitudes we are to have while obeying the prior command.
    1. What to not do: Let nothing be done through strife or vainglory.
    2. What to do: but in lowliness of mind let each esteem other better than themselves.
    3. Notice that these attitudes are opposites.  If someone has that one attitude then they can not have the opposite attitude.
  3. C2-S3 (Verse 4):  the main priority that we are to keep.  (Look not every man on his own things, but every man also on the things of others.).
  4. C2-S4 (Verse 5-8):  We are to think like Christ Jesus.
    1. How to think: (Let this mind be in you, which was also in Christ Jesus:).
    2. His power and position: (Who, being in the form of God, thought it not robbery to be equal with God).
    3. His action: (But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men).
    4. His required duty: (And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross).
  5. C2-S5 (Verse 9-11):  the results that Christ Jesus  received for acting this way.
    1. What God the Father did: (Wherefore God also hath highly exalted him, and given him a name which is above every name:).
    2. What will be required in the future (That at the name of Jesus every knee should bow...and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father).
    3. Who will do it (of things in heaven, and things in earth, and things under the earth).
  6. C2-S6 (Verse 12):  the conclusion is that we should act this way now.
    1. The phrase work out your own salvation  means that 'work to bring your inner salvation to the outside of your life for others to see'.
    2. The phrase with fear and trembling  means that 'remain conscious of the consequence of disobedience'.
  7. C2-S7 (Verse 13):  Why we are to obey the prior command.  (For it is God which worketh in you both to will and to do of his good pleasure).  If we do not obey the prior command, then we are deliberately fighting against God working through our life.
  8. C2-S8 (Verse 14-16):  the testimony that we are to keep.
    1. Do all things without murmurings and disputings  means that 'Realize that God put the authorities over you and that murmurings and disputings  are speaking against God'.
    2. That ye may be blameless and harmless  means that 'This is how we get the testimony that God wants us to have'.
    3. The sons of God  means that 'It also is how we receive God's character'.
    4. without rebuke, in the midst of a crooked and perverse nation  means that 'Our testimony is to be the opposite of a sinful world'.
    5. among whom ye shine as lights in the world  means that 'God is the source of light.  This is how we show the world that we represent God'.
    6. Holding forth the word of life  means that 'We are to have this testimony so that people will hear our message from God'.
    7. that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain  means that 'Your pastor and spiritual leaders will rejoice at the judgment seat of Christ  as you receive rewards because that is their evidence of their ministry'.
  9. C2-S9 (Verse 17):  Godly pastors and spiritual leaders will be willing to suffer for the spiritual maturing of their students.
  10. C2-S10 (Verse 18):  the proper reaction of the student when they bring joy to their teacher.
  11. C2-S11 (Verse 19):  the specific action Paul will take related to this doctrine.
  12. C2-S12 (Verse 20):  Why Paul is sending Timothy to them.  Paul's choice, and our choices, should always be based upon the character of the person chosen.
  13. C2-S13 (Verse 21):  How others are different from Timothy.
  14. C2-S14 (Verse 22):  Proof of Timothy's testimony.
  15. C2-S15 (Verse 23):  Paul's future plan to minister to them.
  16. C2-S16 (Verse 24):  Paul trusts (not knows) how the Lord will act.
  17. C2-S17 (Verse 25):  Paul's current plan to minister to them.  That is, Epaphroditus was sent immediately and Timothy was sent later.
  18. C2-S18 (Verse 26):  Why Paul is sending Epaphroditus first.
  19. C2-S19 (Verse 27):  What happened to Epaphroditus.
  20. C2-S20 (Verse 28):  Why Epaphroditus was sent with the epistle.
  21. C2-S21 (Verse 29-30):  how they are to treat Epaphroditus.  We are to value people for their work of Christ  and for how they suffer in order to serve God.
Chapter 3 :
The Chapter theme is: that I may win Christ, And be found in him.
Paul starts this chapter with Finally  because he is done preaching and teaching them and just wants to talk to spiritual friends as another friend and not with the authority of a pastor correcting people.  Paul summarizes the chapter, and the Biblical purpose of saved people living a sanctified life, in the last sentence of this chapter.  It is: For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 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.

The middle part of this chapter is Paul's personal testimony of how he lived his personal life according to the command given in our last sentence.

The Lord  is Who will give us the reward of the last sentence.  Right after the start of this chapter, Paul warns us about religious people who would lead us away from obedience to our Lord  and would cause us to lose the reward that is promised in the last sentence.  After warning us about false religious leaders who would lead us away from obedience and cause us to lose our reward, Paul tells us about how to keep the correct attitude so that we will remain obedient.  Then he finishes the chapter with the reward that only the obedient can expect to receive.  Thus, we can summarize this chapter as:

  1. Rejoice in the Lord.
  2. Beware of religious people who would lead you into disobedience to your Lord.
  3. Keep a correct attitude about obedience to your Lord.
  4. Receive the reward of obedience from your Lord.

These sentences can also be grouped in the following way:
  1. (Verse 1): Rejoice in the Lord.
  2. (Verse 2-6):  Who to be wary of.
  3. (Verse 7-12):  Count religious recognitions as dung  when they are compared to our personal relationship with God that is in Christ.
  4. (Verse 13-17):  the right attitude to keep.
  5. (Verse 18-10):  Second warning about The enemies of the cross of Christ.
  6. (Verse 20-21):  Reward for obedient who avoid error.

Below are the most used words within this chapter.  While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
CHRIST (9), WHICH (9), thINGS (8), HAVE (7), AS (5), GOD (5), JESUS (5).

This list of words is not very helpful before we look at the actual chapter and the summary of each sentence.  Once we look at them we can see that these words match the summary of the chapter, and therefore reinforce that summary.

  1. C3-S1 (Verse 1):  When all else is said and done, and no matter what the circumstances are, we are to rejoice in the Lord  He is in control of everything in our lives, especially when we don't understand what is happening.
  2. C3-S2 (Verse 1):  Paul is not grieving about his conditions and is telling them how to remain safe.
  3. C3-S3 (Verse 2):  Who to beware  of.  (Please see the detail note for the definitions of these words.)
  4. C3-S4 (Verse 3):  the people of the prior sentence teach doctrinal error and try to turn God's people from the truth.
    1. The phrase we are the circumcision  is speaking spiritually.  Paul, and these people, have cut away the control of the flesh and obeyed God spiritually (see the rest of this sentence).
    2. The phrase which worship God in the spirit  means that their innermost being is involved in their worship.  They do not do the surface worship that most people do.
    3. The phrase and rejoice in Christ Jesus  means that their rejoicing  comes from spiritual maturity of themselves and others.
    4. The phrase and have no confidence in the flesh  should be clear to everyone who has any spiritual maturity.  The desires of The flesh  fight against God's Holy Spirit  and make promises which do not last.
  5. C3-S5 (Verse 4):  Paul does not have confidence in the flesh,  even though he could claim it.
  6. C3-S6 (Verse 4-6):  Paul has more reason to trust in his flesh than any other man.
    1. The first phrase of this sentence literally tells us that Paul has more reason to have confidence in the flesh  than any other man.
    2. The phrase Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin  means that Paul had proof that he was a Jew.  These people who preached on keeping the religious traditions insisted that only Jews could be saved.
    3. The phrase an Hebrew of the Hebrews  meant that Paul was a top religious leader of the religious Jews.  He had better religious credentials than any of his critics.
    4. The phrase as touching the law, a Pharisee  meant that he had the equivalent of a doctorate in law.  No one had better legal credentials than him.
    5. The phrase Concerning zeal, persecuting the church  means that he acted on what he believed in.  Many people are like yappy little dogs - full of bark but too cowardly to act.  For example, how many self-proclaimed religious experts actually spent significant time on the mission field where someone has not already established a church for them to preach in?.
    6. The phrase touching the righteousness which is in the law, blameless.  How many people can truly claim this?
  7. C3-S7 (Verse 7):  those things took away from what comes from Christ.  Trusting in those things actually makes us lose out on the blessings from God that come through Christ.  Our next sentence calls them dung.
  8. C3-S8 (Verse 8-11):  Paul's testimony of seeking Christ.
    1. The phrase Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord  means that all of his time getting the prior religious testimony was a waste of time and effort.  Those things went against The excellency of the knowledge of Christ Jesus my Lord.
    2. The phrase The knowledge of Christ Jesus my Lord  means that we receive spiritual maturity through our relationship with Christ.  We learn how to act in the flesh by following the example of Jesus  and we receive reward or punishment from our Lord  depending on our level of obedience.
    3. The phrase for whom I have suffered the loss of all things  means that Paul left behind everything that he had collected in his life before he received salvation because they were the wrong things to have.
    4. The phrase and do count them but dung  tells us the true spiritual value of religious works.
    5. The phrase that I may win Christ  tells us why Paul did this and why we should do the same.  As long as we are still pursuing religious credentials, we will not win Christ.
    6. The phrase and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ  means that this is the result that Paul wants to be found at the judgment seat of Christ.
    7. The phrase The righteousness which is of God by faith  means that this righteousness  comes from believing, and acting on, what The word of God  says when we don't understand why it tells us to do what it says.  This is opposed to 'The righteousness of religion' which says that we only do what makes sense to us.
    8. The phrase That I may know him  speaks about a personal intimate relationship.  Genesis 4:1 says: And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.  Therefore, true Biblical knowledge  includes what only comes from a personal intimate relationship.
    9. The phrase and the power of his resurrection  means it is a God-caused changed life.
    10. The phrase and the fellowship of his sufferings  means being willing to suffer, and even die, like Christ Jesus our Lord  for the sake of spreading the gospel.
    11. The phrase being made conformable unto his death  means to stop our sinning.  A dead person does not respond to the promptings of the flesh.
    12. The phrase If by any means I might attain unto the resurrection of the dead  means that this is how we live the resurrected abundant life.
  9. C3-S9 (Verse 12):  Paul is continuing to seek Christ.
    1. In the first phrase, Paul admits that none of us will be perfect in this life (Not as though I had already attained, either were already perfect.
    2. But, Paul continues to seek to become all that Christ Jesus  intended him to become (that I may apprehend that for which also I am apprehended of Christ Jesus.
  10. C3-S10 (Verse 13-14):  the conclusion of Paul's testimony.
    1. First, he acknowledges that he can still spiritually mature more (Brethren, I count not myself to have apprehended).
    2. Next, he forgets past accomplishments (but this one thing I do, forgetting those things which are behind).
    3. Next, he is always looking to gain more (and reaching forth unto those things which are before).
    4. Finally, Paul devotes his life to becoming everything that God wants him to be (I press toward the mark for the prize of the high calling of God in Christ Jesus).
  11. C3-S11 (Verse 15):  the challenge from Paul's testimony.
    1. All spiritually mature people are to have the same attitude (Let us therefore, as many as be perfect, be thus minded).
    2. Always be open to God in correcting your thinking (and if in anything ye be otherwise minded, God shall reveal even this unto you).
  12. C3-S12 (Verse 16):  Even while trying to improve, maintain unity in the church.
  13. C3-S13 (Verse 17):  Follow the example of Paul and all who live like Paul.
  14. C3-S14 (Verse 18-19):  the danger of following people who live differently.
    1. they are the enemies of the cross of Christ  if they walk  differently.  That is, they deny the payment made by The cross of Christ  so that Christ  could change our lives.
    2. Whose end is destruction:  We do not see the final judgment while we are in this life.
    3. whose God is their belly:  their main motivations are fulfilling the lusts of the flesh.
    4. and whose glory is in their shame:  they brag about things of this world which will cause them shame in eternity.
    5. who mind earthly things:  All of their thinking is controlled By this world.
  15. C3-S15 (Verse 20-21):  Why we want to stick with what comes from The Lord Jesus Christ.
    1. The phrase For our conversation is in heaven  means that our lifestyle is to be controlled by Heaven.
    2. The phrase from whence also we look for the Saviour, the Lord Jesus Christ  means that our Lord Jesus Christ  is in Heaven and He is sending us personal commandments from there.
    3. The phrase Who shall change our vile body, that it may be fashioned like unto his glorious body  means that our promised new body will be received in heaven.
    4. The phrase according to the working whereby he is able even to subdue all things unto himself  means that change is based upon His power to do all things.

Chapter 4 :
The Chapter theme is: I can do all things through Christ which strengtheneth me.
Our chapter starts with Therefore...so stand fast in the Lord.  That is based upon the reasoning of the prior chapter to do the things of this chapter and show that you are standing fast in the Lord.  There are some personal notes written to a couple of people, but even those show us how to stand fast in the Lord.  When we look at the most used words we see pronouns, similar words, God,  and Lord.  Again these support a theme that our chapter is a bunch of general rules about dealing with God  and our Lord.  This epistle was written to spiritually mature people and the main message of it is to 'Keep on keeping on'.  Our last chapter supports the epistle theme by giving us the details on how to do that.

These sentences are grouped to present specific subjects which are:

  1. (Sentence 1-3):  Keep living right and help other believers to live right and not fight with each other.
  2. (Sentence 4-8):  Maintain your worship and testimony that you trust in the Lord and He will give you the peace of God, which passeth all understanding.
  3. (Sentence 9-10):  Keep your mind focused on the right things and use those things to direct your life.
  4. (Sentence 11-14):  Paul rejoiced in their providing for his needs because of the blessings that they would receive.  He trusts God to provide for him and enable him to do all that God tells him to do.  Therefore, Paul was thankful for their provision, not because he had need but because it would get them blessings.
  5. (Sentence 15-20):  Paul testifies of their support of his ministry and tells them my God shall supply all your need according to his riches in glory by Christ Jesus.
  6. (Sentence 21-27):  Final blessing and salutation.

This chapter has several verses which people like to preach because they are Paul's final words of encouragement to a church which was doing right.  We all need encouragement, but we need to be doing right before we are encouraged to continue in our present actions.  For example, lots of people want to hear messages on my God shall supply all your need according to his riches in glory by Christ Jesus.  However, people get mad when you point out that this promise was made to people who had faithfully supported Paul's ministry even when everyone else stopped and that this promise was not made to the unfaithful people.  In addition, people get upset when you start explaining the meaning of according to  and that it is by Christ Jesus.  Hopefully any reader of this Study will not act like Satan and quote part of the Bible while leaving out critical parts.

Below are the most used words within this chapter.  While not an absolute rule, quite often the main points that the author was making can be seen in the words which he used most often.
THINGS (11), ALL (8), YE (8), MY (7), WHATSOEVER (7), GOD (6), LORD (6).

The significance of these words is not obvious outside of the context.

  1. C4-S1 (Verse 1): Paul expresses his love for them and tells them to stand fast in the Lord.
    1. Our sentence and chapter start with the word: Therefore.  This makes it a conclusion of the earlier chapters.
    2. The next phrase is my brethren dearly beloved and longed for  and our sentence ends with the phrase my dearly beloved.  This lets us know that these things are said in love.
    3. The remaining phrase is; my joy and crown.  Paul would receive a crown  in Heaven because of how he had taught them.  They not only gave him joy  but their God-caused changed lives also caused him to receive everlasting rewards.
  2. C4-S2 (Verse 2):  We are all to be of the same mind in the Lord.  Paul names two ladies but this applies to all saved people.  The Lord  tells each of us what to do and the Lord  will judge our obedience.  Therefore, fighting with other church members is against the unity which we are to have in the Lord.
  3. C4-S3 (Verse 3):  We are each to help each other out and help each other to keep the unity which we are to have in the Lord.
  4. C4-S4 (Verse 4): Rejoice in the Lord alway: and again I say, Rejoice.  Our joy  is to be based upon eternal things and we are to not let the temporary things of this world to cause us to lose our joy.
  5. C4-S5 (Verse 5): Let your moderation be known unto all men.
  6. C4-S6 (Verse 5): The Lord is at hand.  Therefore, wait for The Lord  to arrive and render judgment.
  7. C4-S7 (Verse 6):  Prove your true faith  by your lack of worry.
    1. The phrase Be careful for nothing  means that 'Don't worry about anything'.
    2. Do this instead: but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
      1. The phrase in every thing  means that nothing is too small to pray about.
      2. The phrase by prayer and supplication  means that we need to put the needs of others at a higher priority than our own needs and desires.
      3. The phrase with thanksgiving  is based upon the truth that a thankful child receives a lot more than a whiney baby.
      4. The phrase let your requests be made known unto God  means that we need to keep in mind that we have requests and not demands.
  8. C4-S8 (Verse 7): The results of obeying the prior command.
    1. The phrase The peace of God, which passeth all understanding  is what belongs to God and is not affected by circumstances.
    2. The phrase shall keep your hearts and minds through Christ Jesus  lets us know that we must stay in our ongoing personal relationship that is through Christ Jesus  in order to receive this promise.
  9. C4-S9 (Verse 8):  What to focus our mind on.  Please see the detail note for the details on the phrases in this sentence.
  10. C4-S10 (Verse 9):  It promises that The God of peace shall be with you  if we do those things, which ye have both learned, and received, and heard, and seen in me (Paul).
  11. C4-S11 (Verse 10):  Paul rejoiced in the Lord greatly  when he saw evidence of their sacrifices in order to serve God.
  12. C4-S12 (Verse 11):  Paul was not concerned about his own personal needs because he had learned, in whatsoever state I am, therewith to be content.
  13. C4-S13 (Verse 12):  Why the prior was true.
    1. First, Paul writes: I know both how to be abased, and I know how to abound.  Many people can handle one case but not the other case.  God wants us to learn to depend on Him and to follow His guidance no matter what circumstances we are in
    2. Next, Paul writes: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.  Many people think that if they had different circumstances, such as abounding in physical things, then they would not personally suffer need.  However, as our sentence tells us, God can make us to personally suffer need  in any circumstances.  This is to teach us to depend on God regardless of what happens in this world
  14. C4-S14 (Verse 13): The right attitude to keep:  I can do all things through Christ which strengtheneth me.  However, what many people ignore is that this promise is through Christ  and requires us to recognize that it is the relationship (which)  strengtheneth me.  We must enter into the ongoing personal relationship with God which the Bible calls Christ  and remain in it (through Christ)  in order to receive the strength  to do what God wants us to do.
  15. C4-S15 (Verse 14):  In spite of that truth, they did well to support the missionary.
  16. C4-S16 (Verse 15):  the truth was that they were the only church to support Paul's missionary efforts.
  17. C4-S17 (Verse 16):  the record of their past support.
  18. C4-S18 (Verse 17):  Why Paul was happy with their support.
    1. Paul was not looking for help in this world (Not because I desire a gift.
    2. Paul was happy that they would get fruit  recorded in their Heavenly account  because they sacrificed for the work of God.
  19. C4-S19 (Verse 18):  their sacrifice was accounted as an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
  20. C4-S20 (Verse 19):  the result of their serving God in their personal lives and also making sacrifices to support mission efforts (But my God shall supply all your need according to his riches in glory by Christ Jesus.)  Notice that this supply  is by Christ Jesus.  They must continue to maintain their relationship with Christ Jesus  in order for Him to continue to supply all your need.
  21. C4-S21 (Verse 20):  Tells us worship offered by Paul for God working in their lives.
  22. C4-S22 (Verse 20):  says: Amen.  It doubles the worship of the prior sentence.
  23. C4-S23 (Verse 21):  Tells us the attitude commanded towards the spiritually mature.
  24. C4-S24 (Verse 21):  Tells us the support of this doctrine from thosa who were with Paul.
  25. C4-S25 (Verse 22):  Tells us the support of this doctrine from thosa who were in that city.
  26. C4-S26 (Verse 22):  Tells us the promised blessings for obeying the doctrine of this epistle.
  27. C4-S27 (Verse 23):  says: Amen.  It doubles the blessing of the prior sentence.

Philippians Chapter 1

links to sentences in this chapter:
C1-S1 (Verse 1-2), C1-S2 (Verse 3-7), C1-S3 (Verse 8), C1-S4 (Verse 9-11), C1-S5 (Verse 12-14), C1-S6 (Verse 15-17), C1-S7 (Verse 18), C1-S8 (Verse 18), C1-S9 (Verse 19-20), C1-S10 (Verse 21), C1-S11 (Verse 22), C1-S12 (Verse 23-24), C1-S13 (Verse 25-26), C1-S14 (Verse 27-28), C1-S15 (Verse 29-30)
The Chapter theme is: For to me to live is Christ, and to die is gain.
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 Paul testifies his thankfulness to God, and his love towards them, for the fruits of their faith, and fellowship in his sufferings
9 daily praying to him for their increase in grace
12 he shows what good the faith of Christ had received by his troubles at Rome
21 and how ready he is to glorify Christ either by his life or death
27 exhorting them to unity
28 and to fortitude in persecution'.

C1-S1 (Verse 1-2) Opening salutation.
  1. Equivalent Section: Identify who the letter is fRomans to.
    1. Paul and Timotheus,
    2. The servants of Jesus Christ,
    3. to all the saints in Christ Jesus which are at Philippi,
    4. with the bishops and deacons:.
  2. Equivalent Section: Identify the purpose of the letter.
    1. Grace be unto you,
    2. and peace,
    3. from God our Father,
    4. and from the Lord Jesus Christ.

This sentence is the opening salutation and it has two Equivalent Sections.  The First Equivalent Section tells us who the epistle is written by and who it is written.  The Second Equivalent Section tells us what God offers to those people who obey this epistle.  In our First Equivalent Section we are told that this epistle is a message from Jesus Christ  to His saints (all the saints in Christ Jesus which are at Philippi, with the bishops and deacons).  In our Second Equivalent Section we are clearly told that the blessings being offered (Grace be unto you, and peace)  are from God our Father, and from the Lord Jesus Christ.  That Is: these blessings first came from God our Father  and that The Lord Jesus Christ  came second because the and  means that He was added after God our Father  first gave the blessings.  That is: God our Father  gave the blessings to The Lord Jesus Christ  Who passes them to His saints in Christ Jesus  using the Holy Ghost and Paul and Timotheus.  This power structure is consistent with what we see elsewhere in the Bible.  God the Father is the source of all power and authority.  He gives it all to The Lord Jesus Christ  Who determines how it is used and which person gets what and then the Holy Ghost delivers all spiritual gifts as instructed.  Finally, the people who receive the gifts are to use them as commanded so that God receives the glory  for all that is done with His power.

Please notice the second phrase (The servants of Jesus Christ)  within the First Equivalent Section.  That means that the true author is Jesus Christ  and He is using Paul and Timotheus  to deliver His message.  They are not speaking on their own.  Paul and Timotheus  are the servants of Jesus Christ  because they represent Him the same way and are doing His will at His command and are not following the orders of anyone else.

This epistle is not written just by Paul but Timothy is included because he will be taking over the ministry from Paul and this is his formal acknowledgement of authority from God our Father, and from the Lord Jesus Christ.  It is The Lord Jesus Christ  Who determines which person receives which spiritual gift and which person has what position within His church.  Forus to fight against that is to fight against The Lord Jesus Christ  and not against a man such as the preacher.  So what about when the preacher messes up and doesn't do as instructed by The Lord Jesus Christ?  that's not our problem and not our place to try and correct.  We are to have faith in The Lord Jesus Christ  and wait for Him to fix things.  In my experience, He will often let things go with the wrong person in place for a time.  I imagine He has several reasons, one of them being a test to prove who truly has enough faith  to wait on Him to fix it as opposed to those people who try to fix it themselves and prove their lack of faith.  Of those people who do nothing, only the few that are consistently praying about the situation prove their true faith.  Please see the note for this sentence, under Lord Jesus Christ within the Lord Jesus Christ Study, for more details on how the Bible teaches that it is our Lord  Who determines administrations.

Returning to our second phrase of the First Equivalent Section, we see the Son of God identified as Jesus Christ.  Then in the third phrase, of the same Section, we see Him identified as Christ Jesus.  Then in the last phrase we see Him identified as The Lord Jesus Christ.  In the This note; under Christ Jesus  and within the Lord Jesus Christ Study, we have the explanation of why God deliberately had Paul use three different combinations of roles to identify the Son of God within this sentence.  (Please see that note for details.)  (he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live  [Deuteronomy 8:3; Matthew 4:4; Luke 4:4 ]).  Anyone who claims to be a 'Every Word Believer' and refuses to acknowledge this deliberate distinction by God, and the doctrinal differences included within these distinctions, proves himself to be a liar.  A true 'Every Word Believer' acknowledges and accepts the doctrines associated with every word  that God puts into His Bible.

In addition, to the doctrinal distinctions that are due to the specific roles of the Son of God which are used, we have the doctrinal significance of the word in.  (Please see the Relational Prepositions Study for more details on the Biblical use of the word in.)  In Galatians 1:13-14 we read not of men, neither by man.  As explained in the note for that sentence, the God, in the Bible, makes a doctrinal distinction between the words of  and by.  Likewise, there is doctrinal significance to each of the Relational Prepositions that are used within the Bible.  This significance is often missed because men ignore these words as if they were trivial.  However, our God literally says that our life depends upon every word.

Within the Bible, the word in  is used to signify a relationship.  Thus, those people who are in Christ Jesus  have a relationship with the Son of God through His roles as Christ  and Jesus  with the role of Christ  being the most significant.  The blessings of this epistle are conditional based upon this relationship which is named in the opening sentence and puts this limit upon all that follows within this epistle.

Within our sentence we see the phrase with the bishops and deacons  used to qualify the phrase all the saints in Christ Jesus.  There are a lot of saved people who claim to be spiritually mature but who are not with the bishops and deacons  because they are not willing to submit to their God given authority figures within this world.  Those fools are also excluded from the blessings found within this epistle.  Finally, we also see the phrase which are at Philippi.  This phrase lets us know which church this epistle was written to but it also identifies that it was sent to a specific church.  The fools who claim to be saved but are not in a specific local church are also excluded from the blessings of this epistle.

All throughout the Bible we see God make a distinction between the saved and the lost and another distinction between the obedient saved and the disobedient saved.  The phrasing of this First Equivalent Section limits the blessings of this epistle to the saved obedient people who are spiritually maturing in Christ Jesus.  While others might claim' the blessings found here, they can not force God to give them.  Thus, God is not a liar when they do not receive these blessings.  They did not receive the blessings because they did not meet God's requirements for them to receive the blessings.

We have covered the phrases and meaning of the First Equivalent Section of this sentence.  The phrases and meaning of the Second Equivalent Section of this sentence are dealt with within the note for this sentence; that is under Lord Jesus Christ,  and is in the Lord Jesus Christ Study.  Please see it for details.  Therefore, all that is left to cover is the meaning of specific words.

In our Second Equivalent Section we see the blessings that are offered to those saints  who obey what is in this epistle.  We find, essentially, this same phrase in: Romans 1:7; 1Corinthians 1:3; 2Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1Thessalonians 1:1; 2Thessalonians 1:2; 1Timothy 1:2; 2Timothy 1:2; Titus 1:4; Philemon 1:3; 2John 1:3.  In the personal letters of 1Timothy 1:2; 2Timothy 1:2; Titus 1:4 and 2John 1:3; we find mercy  also added in.  Please also see the notes at these links if you need more explanation of this phrase.  As with the titles that Paul gives himself in the opening of his various letters, we also find some differences in the exact title of our Lord Jesus Christ  within these opening sentences.

Paul  is named 163 times within the New Testament.  In addition, Saul  is named 26 times within the New Testament.  It is pretty hard for someone to claim that that know much about the Bible and not know who Paul  is.  Within our epistle, this is the only mention of his name because these people needed no more reminder of who God was using to write to them.  Please see the note for 1Corinthians 1:12 for links to every place in the Bible which uses the name of Paul.  Colossians C1S6 for links to every place where the phrase I Paul  is used.  Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul  to show us how He uses a pastor / missionary to build the ministry.  .

Likewise, Timotheus  (Timothy) should also be well-known.  The name of Timotheus  occurs 19 times within the New Testament and the name of Timothy  occurs 9 times within the New Testament.  Like with Paul,  please see the notes for Romans C16S27 and Philippians 2:19 for links to every verse in the New Testament where we find the name of Timotheus / Timothy.

Please see the note for Ephesians 6:5-8 for links to every several important place in the New Testament where we find the word servant  along with a discussion of this role as it applies to the believer.  Please also see the note for Romans C14S4 which has more detailed comments about every place that Romans uses forms of the word servant  along with links from other commentators.  Then please look at the note for 1Corinthians C7S27 which has links for that epistle, the definition from Webster's 1828 and different links from other commentators.  The application of the word servant  is: 'one that waits, that is, stops, holds, attends, or one that is bound.  1. A person, male or female, that attends another for the purpose of performing menial offices for him, or who is employed by another for such offices or for other labor, and is subject to his command. the word is correlative to master. Servant differs from slave, as the servant's subjection to a master is voluntary, the slave's is not'.  In addition, please see the notes for Romans C16S21 and 1Corinthians C7S27 about the word serve.

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 New Testament 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.  We find forms of the word saint,  within Philippians, in our current sentence; 4:21 and 4:22.

Forms of the word bishop  only occur in Acts 1:20; our current sentence; 1Timothy 3:1-2; Titus 1:7 and 1Peter 2:25.  This word is also in the notes ending 2Timothy and Titus.  Commentators also relate it to the angel  of Revelation 1:20-2:1; Revelation 2:8 and Revelation 2:12.  Easton's Bible Dictionary defines bishop  as: 'an overseer. In apostolic times, it is quite manifest that there was no difference as to order between bishops and elders or presbyters (Ac 20:17-28; 1Pe 5:1-2; Php 1:1; 1Ti 3). the term bishop is never once used to denote a different office from that of elder or presbyter. these different names are simply titles of the same office, "bishop" designating the function, namely, that of oversight, and "presbyter" the dignity appertaining to the office. Christ is figuratively called "The bishop [episcopos] of souls" (1Pe 2:25)'.  A more correct definition would be: 'A pastor of pastors.  One who has trained and sent out other men who are not the pastors of churches of their own'.

The first mention of deacon  is Acts 6; although the word is not used there.  We find forms of the word deacon  in: Philippians 1:1; 1Timothy 3:8; 1Timothy 3:10; 1Timothy 3:12; 1Timothy 3:13.  Easton's Bible Dictionary defines this word as: 'Anglicized form of the Greek word diaconos, meaning a "runner," "messenger," "servant." fora long period a feeling of mutual jealousy had existed between the "Hebrews," or Jews proper, who spoke the sacred language of palestine, and the "Hellenists," or Jews of the Grecian speech, who had adopted the Grecian language, and read the Septuagint version of the Bible instead of the Hebrew. this jealousy early appeared in the Christian community. It was alleged by the Hellenists that their widows were overlooked in the daily distribution of alms. this spirit must be checked. the apostles accordingly advised the disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual functions of their office (Ac 6:1-6). this was accordingly done. Seven men were chosen, who appear from their names to have been Hellenists. the name "deacon" is nowhere applied to them in the New Testament; they are simply called "The seven" (Ac 21:8). their office was at first secular, but it afterwards became also spiritual; for among other qualifications they must also be "apt to teach" (1Ti 3:8-12). Both Philip and Stephen, who were of "The seven," preached; they did "The work of evangelists."'.

Please see the note for Romans C4S5 about the word grace.  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.  In addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.  Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.  The word grace  is found, within our epistle, only in our current sentence, the next sentence and 4:23.

The word peace  is found, within our epistle, only in our current sentence; 4:7 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 Hebrews 1:5 about the word father.  The New Testament definition is: 'God or the man who passes his character to the son'.  We also find this word, in this Bible book in: Philippians 2:11; Philippians 2:22; Philippians 4:20.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'Paul. Ro 1:1; 1Co 1:1.
Timotheus. Ac 16:1-3; 1Co 16:10; 2Co 1:1; Col 1:1; 1Th 1:1; 2Th 1:1; 1Ti 1:2; Heb 13:23.
The servants. Mr 13:34; Joh 12:26; Tit 1:1; Jas 1:1; 2Pe 1:1; Jude 1:1; Re 1:1; 19:10; 22:9.
The saints. Ro 1:7; 1Co 1:2; 2Co 1:1; Eph 1:1,15; 2Th 1:10.
Philippi. Ac 16:12-15; 1Th 2:2.
The bishops. Ac 1:20; 1Ti 3:1-2; Tit 1:7; 1Pe 2:25; Re 1:20-2:1; 2:8,12.
and deacons. Ac 6:1-7; 1Ti 3:8,10,12-13.Grace. Ro 1:7; 2Co 1:2; 1Pe 1:2.
'.

Home  Start of Chapter
C1-S2 (Verse 3-7) the facts of their fellowship in the gospel.
  1. Equivalent Section: the result of their fellowship in the gospel.
    1. First Step: Paul's prayers because of their fellowship in the gospel.
      1. I thank my God upon every remembrance of you,
      2. Always in every prayer of mine for you all making request with joy,
      3. For your fellowship in the gospel from the first day until now;.
    2. Second Step: Paul's confidence  because of their fellowship in the gospel.
      1. Being confident of this very thing,
      2. that he which hath begun a good work in you will perform it until the day of Jesus Christ :.
  2. Equivalent Section: their testimony related to their fellowship in the gospel.
    1. First Step: their testimony's effect upon their pastor.
      1. Even as it is meet for me to think this of you all,
      2. because I have you in my heart;.
    2. Second Step: their testimony's effect upon others.
      1. inasmuch as both in my bonds,
      2. and in the defense and confirmation of the gospel,
      3. ye all are partakers of my grace.

Please also see the Message called Fellowship in the Gospel for the application of these verses in the life of the believer.

This is our second sentence with the prior being the opening salutation.  This sentence gives us the main thought that our Lord Jesus Christ  wants to express to this church through Paul and Timothy.  (We saw this authorship expressed in the prior sentence, as explained in the note above.)  In our prior sentence we saw that this epistle is written to the spiritually mature saved people who are The saints in Christ Jesus which are at Philippi, with the bishops and deacons.  Our current sentence is not written to babes in Christ  but is written to people who have passed the test of spiritual maturity.

Please also see the note at the start of the chapter about how 1:3 through 1:11 are all connected together by the connecting words that God had Paul use when writing these sentences.  Thus, proper consideration of context requires all of these sentences / verses to be considered as a single unit.

Within our sentence we find two Equivalent Sections which tell us about their fellowship in the gospel  and the blessing from God which are results from their fellowship in the gospel.  Our First Equivalent Section states this explicitly while our Second Equivalent Section gives us details on how they did this fellowship in the gospel.  All in all, the main thought of this sentence, and of this epistle, is that God will give special blessings to those saved people who are willing to do all that God asks in order to bring all parts of the gospel  to this world.  As mentioned elsewhere, there is no doctrinal correction in this epistle.  It basically tells the spiritually mature saint to 'Keep on Keeping on!' and assures these spiritually mature gospel workers of their blessings and eternal rewards.

Since the main thing that our sentence says that these people participated in is the gospel,  we need to have a proper understanding of what the Bible means By this word.  There are many errors taught about this word and we will be led into error if we do not have the proper Biblical meaning and understand it according to God's way of understanding.

Please see both notes for This sentence within the Word Study on Gospel.  The word gospel  is in each Equivalent Section and is the main thing that the members of this church were personally (ye)  involved in that brought them the thanks  and the promise (he which hath begun a good work in you will perform it until the day of Jesus Christ)  of this sentence.  As pointed out in the notes for this sentence within the Word Study on Gospel, this sentence clearly teaches that God rewards His people for their participation in the gospel.  In addition, these people were involved in every part of the gospel of the Lord Jesus Christ.  The Word Study on Gospel shows that there are several gospel  in the Bible and all (but one) are different presentations of the basic gospel of God,  with all gospel  having all parts of the basic gospel of God  but with each gospel  emphasizing a different part of the basic gospel of God.

Think of a coin.  You can look at the front, the back, the edge, the metal content or other aspects.  While each view is different, all views are of the same coin.  This is the relationship of the various gospel  within the Bible and the Gospel Flowchart provides a pictorial representation of these relationships.  Within this context, and with the explanation given in the Word Study on Gospel; we see that the gospel  that is in our sentence is the gospel of the Lord Jesus Christ.  All parts of the gospel  are to be presented with equal importance.

One main weakness of churches today is the emphasis on getting people to make a profession, with a weak secondary emphasis on baptism, but with very little emphasis on Teaching them to observe all things whatsoever I have commanded you  (Matthew 28:20).  The result is churches full of lost and spiritual babies who do not have the power of God on them.  (The and  of and, lo, I am with you alway, even unto the end of the world  means that this promise is added to the command to Teaching them to observe all things whatsoever I have commanded you.)  With no teaching to observe all things  we have no added (and)  presence of the Lord Jesus Christ with His power.  This church at Philippi had the presence and power of the Lord Jesus Christ because of their fellowship in the gospel (of the Lord Jesus Christ) from the first day until now  and because inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace.  That is; they were willing to suffer all things in order to participate in all parts of the gospel,  including the parts which required people to grow up spiritually and take on the responsibilities of a worker within the gospel.

OK, the Word Study on Gospel and the Gospel Flowchart show us how the word gospel  is used across the Bible but we still need to look at the specifics of our sentence to see the application of gospel  that is here.  Specifically, we are told that they had a fellowship in the gospel.  A simple dictionary definition of fellowship  is 'Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse'.  A popular religious definition of fellowship  is 'two fellows in a ship'.  A more correct Bible definition of fellowship  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'.  This is the type of personal relationship that they had with Jesus Christ  while Helping Him with His work to bring the gospel  to the world.  This is far closer to Him than 90% or more of Christians have.  Please look closer to the end of this note for a more detailed definition, and application, of the word fellowship  along with links from other commentators.

Their fellowship in the gospel  caused several things which include:

Have you ever before noticed all of this that is involved in our fellowship in the gospel?  And all of this is only within this sentence with all of the other references to gospel  providing much more details about what is involved in the gospel.  However, if we consider all of these things, and realize that these people were doing all that God asked of them in the fellowship in the gospel,  then we should be able to see why God had no doctrinal correction for them but had Paul write this epistle specifically to encourage them.  John 7:17 says, If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.  When we obey (do his will)  God straightens our doctrine and there is no need for a pastor to say anything specifically to us about it.  The most that a pastor has to do is what Paul does in this epistle when he told the two ladies to be of the same mind in the Lord.  This happens when we each turn to our Lord  for everything and concentrate on our own obedience instead of trying to tell someone else what to do.

Returning to our sentence structure, We see two Equivalent Sections with each telling us something different about the participation of this church in the gospel  and we saw that the particular application of the gospel,  which is in this sentence, is the gospel of the Lord Jesus Christ.  (Please review the notes found at the links already provided if you have any problem with this summary of what has been shown already.)  Now, within out First Equivalent Section we have two Steps.  The First Step tells us about Paul's prayer and the Second Step telling the basis and result of Paul's prayer.  The main emphasis of the First Step is the reason (for)  that Paul prayed like he did.  (More details on this point are found in The note for this verse within the Word Study on Gospel.)  In particular, we see that their fellowship in the gospel  was from the first day until now.  Their continuity, as a church, is what caused these prayers and the resultant blessings.  Please notice that the first two phrases of our First Step uses you  to mean the group which is the whole church.  This is opposed to the use of ye  in the last phrase of out sentence which means 'each and every one of you personally'.  Our third phrase of the First Step also uses your  to mean the entire church.  Thus, we see that these blessings are due to the efforts of the church as a whole group.

There is much more in this First Equivalent Section that will be covered but those details will be better understood if we deal with the Second Equivalent Section first.

We see another two Steps in our Second Equivalent Section.  In the First Step we see Paul using you  for the group that is the entire church.  However, in the Second Step we see Paul use ye  to tell the members about the grace  that they can personally expect to receive as a result of being an active member of the church.  Thus, in both Equivalent Sections we see Paul's prayer, the gospel,  and the participation of church as a whole.  However, we also see different views of these things when we look closer at the details of our sentence.  In particular, the Second Step of the First Equivalent Section tells us what God is doing in relationship to their fellowship in the gospel  (he which hath begun a good work in you will perform it until the day of Jesus Christ.  That can be compared to the Second Step of the Second Equivalent Section which tells us about the personal blessings that individual people can expect to receive (ye all are partakers of my grace).

Looking closer at our Second Equivalent Section, we see that it uses the word gospel  just like the First Equivalent Section.  It also has a separate note in the Word Study on Gospel.  That note provides details not found here nor found in the first note.  As explained in our second note: the word even  means 'each side has equal weight'.  In the Second Step of the First Equivalent Section of this sentence Paul wrote Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.  In this Equivalent Section of 'equal weight' Paul is saying what 'each and every one of them' (ye)  had done to receive Paul's confidence  that God will perform (His good work in them) until the day of Jesus Christ.  That is: their personal participation was even  to their having God work in their lives in the way that our sentence says.  Thus, we see that our personal participation in the gospel  brings spiritual rewards.  In addition, since the Second Equivalent Section starts with even,  what the church as a whole did, as reported in the First Equivalent Section had 'equal weight' to what the individual did within the church, as reported in the Second Equivalent Section.  That is: the work of the individuals within the church was as important to God as what the church as a whole did.

Our First Step of the Second Equivalent Section tells us that Paul had them in my heart  and this was the reason (because)  that Paul could think these things (is meet for me to think this of you all)  about them.  (The word meet  means 'matches every way possible'.  Paul's feeling for them was an exact match for their actions.)  Paul could say that he had them in my heart  because he knew what they were doing and he was praying for them in their actions.  In the First Equivalent Section we were told I thank my God upon every remembrance of you, Always in every prayer of mine for you all making request with joy.

Thus, we see that Paul had frequent prayer for them with detailed concern for their spiritual needs.  A lot of churches want to claim blessings from supporting missionaries but most church members have no idea of where their missionaries are much less their names and the things that they are going through and how they are dealing with those problems.  We have churches supporting 'moochinaries' because they are failing in their personal responsibilities to keep up with their missionaries and to pray for them like Paul did.  Yes, they will get some spiritual reward for financially supporting missionaries but they will not receive any where near the same rewards as they would receive if they cared and prayed like Paul says that he did here.

The rewards that these people received for their fellowship in the gospel  is participating in Paul's grace.  His grace  was the multitude of spiritual gifts which enabled him to do all that he did in the gospel.  Basically, the more we do in the gospel,  the more God enables us to do and the greater our reward in heaven.  2Timothy 4:7-8 says, I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.  Paul was promised a crown of righteousness  and we are also promised the same if we fight the good fight.  The testimony of these saints' fellowship in the gospel  showed that they were doing the sameans could expect to receive the same reward.  However, as our current chapter already pointed out, those people who do not fight a good fight  and have fellowship in the gospel  can not expect to receive these rewards.

In addition, to receiving grace,  we see that there was a cost.  They were personally (ye)  partakers of my grace...in my bonds).  We see more about what was involved in Paul's bonds  in 1:12-14 and 1:15-17  with the point being that even threats of physical punishment and death did not stop these people from their duty in the fellowship in the gospel.  God does this to put us through a test.  God will put us into a situation where it is obvious to everyone that no human effort can get us out.  Those saved people who let God do this while they still remain true to their profession and praise God end up with a testimony that can not be achieved any other way.  It is the people who pass the test, and after they pass the test, that have God do a good work in  them.  These are the people that we can have confidence in because they passed the test.  They can honestly say 'Been there! Done that! Going on for the prize that is set before me'.

Experience is the best teacher there is for manythings.  Our Second Step of the Second Equivalent Section has an and  which adds The defense and confirmation of the gospel  to in my bonds.  That is: The defense and confirmation of the gospel  came after they experienced participation in Paul's bonds  (personal persecution).  The word both  means that they were   partakers of my grace  for both phrases but that they received increased grace  when they added The defense and confirmation of the gospel  to their participation in the bonds.

There are people who are willing to suffer persecution for the gospel  but do not know how to defend  it against false doctrine and the lies of devils.  However, as they continue in doing what God requires, they will spiritually mature and, in the process, learn how to defend the gospel.  That is why this defense  is added to the participation in the bonds.

While it would be wonderful if every church taught doctrine to the extent that people did not have to go to Bible School, but the evidence shows otherwise.  Our churches are full of people who claim to be saved for a long time but can not show how obeying the gospel  brings the blessings of God while following doctrinal error brings a curse from God.  In deed, the growth of false religions and cults show the failure of the church to defend the gospel  from error.  This is especially true when a large number of people in these false religions once attended Baptist churches.  Therefore, if people can not learn enough doctrine to be able to defend the gospel  against all forms of error then the person who truly wants to have a crown  in eternity must take it upon themselves to do whatever is necessary to obtain this level on knowledge about true Bible doctrine.  If it requires going to Bible School even though you are not going to be a full time Christian worker, then do so but be sure that the school that you go to teaches the Bible and not just some religion's doctrine.

Let me remind the reader that I have only taken one class in a Bible School and I am not a preacher.  Nevertheless, I have taught doctrine to many preachers just like Aquila and Priscilla  did with the world traveling preacher in Acts 18:26.  It is a religious belief, and not true Bible doctrine, that you have to be a preacher to know proper Bible doctrine.  Let me remind the reader that Acts 4:13 says, Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.  It literally says that they had not been to Bible School but that they had been with Jesus.  What is truly the primary requirement is to let Jesus  change our life enough that other people recognize His influence in our life.  Our next point, on our sentence, will cover that subject.

Our current sentence says that these people had a fellowship in the gospel  that allowed even the non-preachers to provide a defense of the gospel.  The people who can do that, including preachers, is probably less than 10% of all who claim to be saved.  These people received an epistle that indicates that Jesus Christ  would tell them well done  while most people are going to suffer punishment for their failure to do what God wanted them to do.

I mention preachers, in this point, because most preachers are taught a particular defense  against a particular doctrinal error.  Most are trying to memorize all of the specific defenses that are available.  However, what they really need to do is learn how to go to the Spirit of God using the word of God and be able to find a defense  against any doctrinal error that they encounter.  When we were taught multiplication we were taught specific answers for a limited number of specific problems.  Then we were taught the general rule of Multiplication so that we could solve any multiplication problem that we encountered.  Most preachers have learned to memorize certain answers but have not learned how to answer any problem that they encounter.  These people had learned the general rule for finding answers and could defend the gospel  against any error.  This level of knowledge in Bible doctrine, and other things, are required if someone truly wants to be in the top 10% of saved people and want to hear a well done  at the judgment seat of Christ.

In addition, to learning how to defend the gospel,  we must also provide a confirmation of the gospel.  This is providing proof (confirmation)  that the gospel  really does change lives.  This is only achieved by people seeing a change in our life that must have come from God and can not be attributed to 'getting religion'.  Such a change takes time to confirm,  specially with skeptical people.  Our churches are full of people who claim to be saved for a long time but still live like spiritually immature people.

The Catholic Church has a special ceremony that they call 'Confirmation'.  It is designed to recognize that the person has memorized their religious answers enough to pass a test.  While they are giving the wrong test, and the only thing that was confirmed is that the person memorized the answers, their procedure is correct.  A person makes a claim, their claim is accepted as an unconfirmed belief, they are then given a test which will prove if their belief is true or not and then, only after having passed the test, their belief is confirmed.  Shadrach, Meshach, and Abednego  did not have their claim of faith confirmed  until after they came out of the fiery furnace  in Daniel 3.  Daniel  did not have his claim of faith confirmed  until after he came out of the den of lions  in Daniel 6.  Paul said that these people had their fellowship in the gospel...confirmed.  They had personally been put through a test that caused lost people to acknowledge the working of God in their life.  Thus, I would say that they were among the top 10% of Christians.  That is why God used this church as our example of saved people who were doing all that God required in order for them to hear well done  when they personally met Jesus Christ.

Thus, we have seen the details of our Second Equivalent Section where we are told how their testimony related to their fellowship in the gospel.  In our First Step of this Equivalent Section Paul says that it was meet  for him to think the First Equivalent Section about them because of what they did in their fellowship of the Bible  and because of how their actions affected Paul's heart  felt opinion of them.  Since we have looked at what they personally did in the fellowship in the gospel,  we can now return to our First Equivalent Section and see what God did in response to their fellowship  and what God promised to continue to do because of their personal fell ship in the gospel.

While their fellowship in the gospel  was done personally, it was also done within the church.  In deed, we can not have a true fellowship in the gospel  outside of the church because the gospel  was given to the church and the second and third parts of the 'Great Commission', require the church in order to do them.  That is: people can get saved but they can not get baptized outside of the church and neither can they observe all things whatsoever I have commanded you  outside of the church.  Thus, when we return to our First Equivalent Section we must be aware that Paul is telling us what they did together as a church and what God was doing and going to continue to do through them as a church.

In our personal lives, we get certain things on our own and we get certain things from being part of a family.  Likewise, there are certain blessings which come from our personal efforts and others which only come from our participation in the family of God, which is the church.  Sometimes we have to cover for another member (of the family or church) and sometimes they cover for us.  In particular, the second part of the gospel of the Lord Jesus Christ is to get people baptized and to become an active member of the church.  A lot of people don't want to do this because they don't want the responsibilities and because they (erroneously) believe that they can get the blessings of the church without participation.  How many people expect the church to handle their marriages burials and other religious activities but want nothing else to do with the church?  the fact is that there are many more blessings from being an active member of the church which God refuses to give to non-church saved people and He refuses to give them to the lost.  We need to teach those people that there are blessings from being a part of the church that are not available to non-church participants.  Here in our First Step we see Paul telling us what the church as a whole did and how each active member of the church benefited from the activity of the church as a whole.

In our Second Step we see Paul talk about the blessings which have already started and that he is confident  will continue since he is also confident  that they will continue their fellowship in the gospel.  You can not take a Second Step until you take the First Step.  We can not 'claim' this promise unless we are first consistent in our own fellowship in the gospel.

Having said that, we need to recognize that the he  of this Second Step is God.  All throughout this site good  is defined as 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good  does not match what men think it should be'.  (Please see the notes for Romans C7S16 and Romans C11S26 about the use of forms of the word good.  Please also see the note for Romans C11S26 about the use of forms of the word goodness.)  We also learn from the Bible that God works in our lives when we obey Him.  Thus, the good work in you  is a result of their obedience in the fellowship in the gospel.  Paul's confidence  in God continuing to perform it until the day of Jesus Christ  is based upon their continuing in the fellowship in the gospel.

The note for this verse in the Lord Jesus Christ Study explains the difference between The day of Jesus Christ,  The day of Christ,  and The day of the Lord.  The day of the Lord  is the great tribulation  (Matthew 24:21; Revelation 2:22 and Revelation 7:14).  The day of Christ  is the 1,000-years reign of Christ.  The day of Jesus Christ  is the day that we personally meet Jesus Christ.  That is either at our death or in the 'Rapture'.  Thus, our sentence is telling us that we are expected to participate in the fellowship in the gospel  and to have God do a good work in  us so long as we are in this physical world.

In addition, to these other days,  we have The day of our Lord Jesus Christ  (1Corinthians 1:4-8).  That is the day of the judgment seat of Christ  (Romans 14:10; 2Corinthians 5:10-11) since it includes the role of Lord  and because the sentence actually says that ye may be blameless in the day of our Lord Jesus Christ.  The ye  makes it personal and the blameless  makes it a judgment.

Let's go back and look at our entire Step all together.  What we have here, based upon our understanding, is a statement of: 'Because of their fellowship in the gospel,  Paul had a very firm belief that God had already started a work in their life which showed the results that only God can produce and that God would continue to do this good Godly work in their life until the day that they personally faced Jesus Christ'.

Think about this statement.  A couple of the words that are within this Step are discussed with their meaning later in this note.  However, at this point we are looking at the meaning of our Step based simply on what the words literally mean.  We have not yet applied them to our lives or started to do anything like preaching.  Our First Step told us the effect that their fellowship in the gospel  had upon their pastor, who was Paul.  Our Second Step tells us the effect that their fellowship in the gospel  had upon God.  It also gives us a promise that God is the Being Who will make sure that it keeps going.

However, that assurance of the future action of God is not guaranteed but only based upon Paul's confidence.  In our Second Equivalent Section we will see that they were already partakers of (Paul's) grace...in (his) bonds.  They had already passed the test of persecution.  Therefore, Paul had confidence  that they would continue to let God work in and through their life.  Once you pass a test the first time it is easier to pass it the second time.  However, this is not guaranteed.  God will not take away our free will.  He will provide all that we need to continue His good work,  but we must continue to prove our willingness for Him to do so.  We do this by our life and walk of faith  even while faced with future trials and persecutions.

We have one more consideration of this Equivalent Section before we move on.  The results of having God work in and through our life are cumulative.  These results add to prior results and slowly increase in how much they add.  We often don't notice God working in our day-to-day life and if we do we often don't notice how much God is working in our day-to-day life.  However, after a few years of serving the Lord we can look back on our life and not only see how the Lord worked in our life but we can also see how much His work in our life has increased over time.  When Paul says he which hath begun a good work in you will perform it,  Paul does not just mean that God will continue to do this good work  in our life but that God will also steadily increase the amount of that good work  that He does.

Please also see the note at the start of the chapter about how 1:3 through 1:11 are all connected together by the connecting words that God had Paul use when writing these sentences.  Thus, proper consideration of context requires all of these sentences / verses to be considered as a single unit.

Having dealt with the context and structure of this sentence and the meaning of each part except individual words, we will now cover the various words of our sentence.

The New Testament 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.

Please see the note for 1Corinthians C11S28 about the word remembrance.  This sentence is the only place in Philippians where this word is used.  The word remembrance  is defined as: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the note for Matthew 28:19 about the words alway / always.  The New Testament 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 also see the notes for Romans C15S25 and 2Corinthians C1S6 and the Doctrinal Study on Prayer 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 New Testament 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'.

Please see the note for 4:6 about the word request.  That note has links to every place in the New Testament where We find this word along with a definition.

Please see the note for 1John 1:4 about the word joy.  The New Testament definition of joy  is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.  Please also see the note for Philemon 1:8 about the word enjoin.  Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.  The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.  We find the word joy  within Philippians in: our current sentence; 1:25; 2:2; 2:17; 2:18; 4:1.

Fellowship  occurs 17 times in the Bible within 16 verses (Leviticus 6:2; Psalms 94:20; Acts 2:42; 1Corinthians 1:9; 1Corinthians 10:20; 2Corinthians 6:14; 2Corinthians 8:4; Galatians 2:9; Ephesians 3:9; Ephesians 5:11; Philippians 1:5; Philippians 2:1; Philippians 3:10; 1John 1:3; 1John 1:6-7).  If none of the other verses are looked up, please at least see the note for Ephesians 3:9  which tells us that our fellowship  is to be in Christ.  Other forms of fellow  also occur in the Bible.  Webster's 1828 dictionary defines fellowship  as:

FEL'LOWSHIP, n.
  1. Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse.

    2. Have no fellowship with the unfruitful works of darkness. Eph. 5.

    Men are made for society and mutual fellowship.

  2. Association; confederacy; combination.

    3. Most of the other Christian princes were drawn into the fellowship of that war. Unusual.

  3. Partnership; joint interest; as fellowship in pain.
  4. Company; a state of being together.

    5. The great contention of the sea and skies parted our fellowship.

  5. Frequency of intercourse.

    6. In a great town friends are scattered, so that there is not that fellowship which is in less neighborhoods.

  6. Fitness and fondness for festive entertainments; with good prefixed.

    7. He had by his good fellowship - made himself popular, with all the officers of the army.

  7. Communion; intimate familiarity. 1John 1.
  8. In arithmetic, the rule of proportions, by which the accounts of partners in business are adjusted, so that each partner may have a share of gain or sustain a share of loss, in proportion to his part of the stock.
  9. An establishment in colleges, for the maintenance of a fellow.

Easton's Bible Dictionary defines fellowship  as: '(1.) With God, consisting in the knowledge of his will (Job 22:21; Joh 17:3); agreement with his designs (Am 3:2); mutual affection (Ro 8:1; 16:27,27); enjoyment of his presence (Ps 4:6); conformity to his image (1Jo 2:6; 1:6); and participation of his felicity (1Jo 1:3-4; Eph 3:14-21).
(2.) Of saints with one another, in duties (Ro 12:5; 1Co 12:1; 1Th 5:17-18); in ordinances (Heb 10:25; Ac 2:46); in grace, love, joy, etc. (Mal 3:16; 2Co 8:4); mutual interest, spiritual and temporal (Ro 12:4,13; Heb 13:16); in sufferings (Ro 15:1-2; Ga 6:1-2; Ro 12:15; and in glory (Re 7:9)'.  Morrish Bible Dictionary defines fellowship  as: ' this in scripture is association, and having things in common. the Lord's table is where the fellowship of Christians is expressed: all there being associated in the fellowship of Christ's death. Being thus associated, proper Christian fellowship is in the light of God fully revealed: the Father and the Son. the apostles specially made known the truth of this fellowship as specially given to know it. 1Jo 1:3. Being brought into such association, it follows that as regards the gospel for the world, the welfare of the saints, and the maintenance of the truth, the believer has the same aims and objects before his soul as the Father and the Lord Jesus Christ have. Out of this flows the fellowship of the saints one with another. Ac 2:42; 2Co 8:4: Ga 2:9; 1Jo 1:3-7. It is also called the fellowship of the Spirit. 2Co 13:14; Php 2:1. the converse of this is also true: Christians cannot consistently have any fellowship with that which is evil or which brings dishonour upon the Lord Jesus. Ps 94:20; 1Co 10:20; 2Co 6:14; Eph 5:11.
In some passages the A.V. has the word 'COMMUNION' for the same Greek word , with the same meaning. thus, in 1Co 10:16, "The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?" there is an allusion to the peace offering in 1Co 10:18 to show that those who ate the sacrifice were partakers of, had communion with, the altar; hence to eat things offered to idols would be to have fellowship with demons'.

Nave's Topical Bible provides references for the word fellowship  as: 'General scriptures concerning:  Ec 4:9-12; Am 3:3.  WITH GOD:  Ge 5:22,24; 6:9; Ex 29:45; 33:14-17; Le 26:12; Isa 57:15; Zec 2:10; Mr 9:37; Joh 14:23; 17:21,23; 2Co 6:16; 13:11; 1Jo 1:3,5-7; 3:24; Re 21:3-4.  WITH CHRIST:  Ps 45:9-16; Mt 12:48-50; 18:20; Mr 9:37; Lu 8:21; 24:32; Joh 6:51-57; 14:20-23; 15:1-8; 17:21-23,26; Ro 7:4; 8:1,10,17; 11:17; 12:5; 1Co 1:9; 6:13-15,17; 10:16; 12:12,27; 2Co 11:2; 13:5; Eph 5:30,32; Col 1:27; 3:3; 1Th 5:9-10; Heb 2:11; 1Jo 2:6,24,28; 3:6,24; 4:13; 5:12,20; 2Jo 1:9; Re 3:20.  of the HOLY SPIRIT:  Ro 8:9; 1Co 3:16; 2Co 13:14.  of the RIGHTEOUS:  Ps 55:14; 119:63; Am 3:3; Mal 3:16; Mt 17:4; 20:25-28; 23:8; Mr 10:42-45; Lu 22:32; 24:13-15; Joh 13:34; 15:12; 17:11,21-23; Ac 1:14; 2:1,42,44-47; 17:4; 20:35; Ro 1:12; 14:1-4,10,13-16,18-21; 15:1-7; 1Co 1:10; 10:16-17; 12:13; 16:19-20; Ga 2:9; 6:2,10; Eph 2:14-22; 5:2,19,30; Php 1:3,5,27; 2:1-2; Col 2:2; 3:16; 1Th 4:18; 5:11,14; Heb 3:13; 10:24; 13:1; Jas 5:16; 1Pe 2:17; 3:8-9; 1Jo 1:3,7; 3:14; 4:7-8,11-13.  WITH the WICKED:  Ge 49:6; Ex 33:15-16; 34:13-16; Nu 25:1-8; De 31:16-17; Jos 23:12-13; Ezr 6:21-22; 9:14; Ps 6:8; 26:4-5; 50:18; 102:6-8; Pr 12:11; 28:19; 29:24; 1Co 5:11; 15:33; 2Pe 2:18-19; 3:17.  PUNISHMEN't OF:  Nu 33:56; Jos 23:13; Jg 2:3; 3:5-8; Ezr 9:7,14; Ps 106:41-42; Re 2:16,22-23.  WITH the WICKED FORBIDDEN:  Ex 23:32-33; 34:12; Nu 16:26; De 7:2-4; 12:30; 13:6-11; Jos 23:6-7,13; Jg 2:2; Ezr 9:1-2,12; 10:11; Ps 1:1; Pr 1:10-15; 4:14-15; 9:6; 14:7; Mt 18:17; Ro 16:17; 1Co 5:9-11; 2Co 6:14-17; Eph 5:11; 2Th 3:6,14-15; 1Ti 6:3-5; 2Ti 3:2-7; 2Pe 3:17; 2Jo 1:9-11; Re 18:1-4.  The EVIL OF FELLOWSHIP WITH the WICKED EXEMPLIFIED:  By Solomon:  1Ki 11:1-8.  By Rehoboam:  1Ki 12:8-9.  By Jehoshaphat:  2Ch 18:3; 19:2; 20:35-37.  By Jehoram:  2Ch 21:6.  By Ahaziah:  2Ch 22:3-5.  By the Israelites:  Ezr 9:1-2.  By Israel:  Eze 44:7.  By Judas Iscariot:  Mt 26:14-16.  :INSTANCES OF thOSE WHO AVOIDED FELLOWSHIP WITH the WICKED:  Man of God:  1Ki 13:7-10.  Nehemiah:  Ne 6:2-4; 10:29-31.  David:  Ps 101:4-7; 119:115.  Jeremiah:  Jer 15:17.  Joseph of Arimathaea:  Lu 23:51.  Church of Ephesus:  Re 2:6.  '.

Thompson Chain Topics provides references for the word fellowship  as: 'Divine:  Walking with God  Ge 5:22-23,24; 6:9; 2Ki 23:3; Mic 4:5; Mal 2:6; Re 3:4.  With Christ  Found in Spiritual Assemblies  Mt 18:20.  In the Communion of Saints  Lu 24:15.  Warms the Heart  Lu 24:32.  Leaves its Impress upon the Life  Ac 4:13.  Believers Called to  1Co 1:9.  Testimony an Aid to  1Jo 1:3.  Spiritual Receptivity the Condition of  Re 3:20.  Moses' Fellowship with God  Ex 19:3,20; 20:21; 24:2; 25:22; 33:9; Le 1:1.  Among Believers  Ps 119:63; Mal 3:16; Lu 24:15; Ac 2:42; Ro 1:12; Php 1:3,5; 1Jo 1:7.  Social  Es 1:9; Lu 10:7; 14:8,12; 15:25; Joh 12:2; 1Co 10:27.  See Christ; Guest, a.  With the World forbidden  Separation from Evil Associations, the Duty of (Select Reading, Nu 33. 51-56)  Nu 33:51-56; Isa 52:11; Joh 15:19; 17:16; Ac 2:40; 2Co 6:17; Eph 5:11; 2Th 3:6.
Social:  Es 1:9; Lu 10:7; 14:8,12; 15:25; Joh 12:2; 1Co 10:27'.

This is often taught as 'two fellows in a ship'.  However, the true illustration is: 'two fellows in a ship working together to reach the same goal'.

If we have fellowship with the unfruitful works of darkness  we will not have fellowship  with Christ  and we will not be in Christ.

Please also see the note for Matthew 11:16-17 about the word fellow.  Please also see the note for 2Corinthians 8:23 about the word fellowhelper.  Please also see the Message called Fellowship in the Gospel.

Nave's Topical Bible provides references for the word fellowship  as: 'WITH GOD:  Ge 5:22,24; 6:9; Ex 29:45; 33:14-17; Le 26:12; Isa 57:15; Zec 2:10; Mr 9:37; Joh 14:23; 17:21,23; 2Co 6:16; 13:11; 1Jo 1:3,5-7; 3:24; Re 21:3-4.  WITH CHRIST:  Ps 45:9-16; Mt 12:48-50; 18:20; Mr 9:37; Lu 8:21; 24:32; Joh 6:51-57; 14:20-23; 15:1-8; 17:21-23,26; Ro 7:4; 8:1,10,17; 11:17; 12:5; 1Co 1:9; 6:13-15,17; 10:16; 12:12,27; 2Co 11:2; 13:5; Eph 5:30,32; Col 1:27; 3:3; 1Th 5:9-10; Heb 2:11; 1Jo 2:6,24,28; 3:6,24; 4:13; 5:12,20; 2Jo 1:9; Re 3:20.  of the HOLY SPIRIT:  Ro 8:9; 1Co 3:16; 2Co 13:14.  of the RIGHTEOUS:  Ps 55:14; 119:63; Am 3:3; Mal 3:16; Mt 17:4; 20:25-28; 23:8; Mr 10:42-45; Lu 22:32; 24:13-15; Joh 13:34; 15:12; 17:11,21-23; Ac 1:14; 2:1,42,44-47; 17:4; 20:35; Ro 1:12; 14:1-4,10,13-16,18-21; 15:1-7; 1Co 1:10; 10:16-17; 12:13; 16:19-20; Ga 2:9; 6:2,10; Eph 2:14-22; 5:2,19,30; Php 1:3,5,27; 2:1-2; Col 2:2; 3:16; 1Th 4:18; 5:11,14; Heb 3:13; 10:24; 13:1; Jas 5:16; 1Pe 2:17; 3:8-9; 1Jo 1:3,7; 3:14; 4:7-8,11-13.  WITH the WICKED:  Ge 49:6; Ex 33:15-16; 34:13-16; Nu 25:1-8; De 31:16-17; Jos 23:12-13; Ezr 6:21-22; 9:14; Ps 6:8; 26:4-5; 50:18; 102:6-8; Pr 12:11; 28:19; 29:24; 1Co 5:11; 15:33; 2Pe 2:18-19; 3:17.  See the following sub-topics:  PUNISHMEN't OF:  Nu 33:56; Jos 23:13; Jg 2:3; 3:5-8; Ezr 9:7,14; Ps 106:41-42; Re 2:16,22-23.  WITH the WICKED FORBIDDEN:  Ex 23:32-33; 34:12; Nu 16:26; De 7:2-4; 12:30; 13:6-11; Jos 23:6-7,13; Jg 2:2; Ezr 9:1-2,12; 10:11; Ps 1:1; Pr 1:10-15; 4:14-15; 9:6; 14:7; Mt 18:17; Ro 16:17; 1Co 5:9-11; 2Co 6:14-17; Eph 5:11; 2Th 3:6,14-15; 1Ti 6:3-5; 2Ti 3:2-7; 2Pe 3:17; 2Jo 1:9-11; Re 18:1-4.  The EVIL OF FELLOWSHIP WITH the WICKED EXEMPLIFIED:  By Solomon:  1Ki 11:1-8.  By Rehoboam:  1Ki 12:8-9.  By Jehoshaphat:  2Ch 18:3; 19:2; 20:35-37.  By Jehoram:  2Ch 21:6.  By Ahaziah:  2Ch 22:3-5.  By the Israelites:  Ezr 9:1-2.  By Israel:  Eze 44:7.  By Judas Iscariot:  Mt 26:14-16.  In STANCES OF thOSE WHO AVOIDED FELLOWSHIP WITH the WICKED:  Man of God:  1Ki 13:7-10.  Nehemiah:  Ne 6:2-4; 10:29-31.  David:  Ps 101:4-7; 119:115.  Jeremiah:  Jer 15:17.  Joseph of Arimathaea:  Lu 23:51.  Church of Ephesus:  Re 2:6'.

Thompson Chain Topics provides references for the word fellowship  as: 'Walking with God:  Ge 5:22-23,24; 6:9; 2Ki 23:3; Mic 4:5; Mal 2:6; Re 3:4.  With Christ:  Found in Spiritual Assemblies:  Mt 18:20.  In the Communion of Saints:  Lu 24:15.  Warms the Heart:  Lu 24:32.  Leaves its Impress upon the Life:  Ac 4:13.  Believers Called to:  1Co 1:9.  Testimony an Aid to:  1Jo 1:3.  Spiritual Receptivity the Condition of:  Re 3:20.  See Indwelling Christ.  See Christ; a Guest.  Moses' Fellowship with God:  Ex 19:3,20; 20:21; 24:2; 25:22; 33:9; Le 1:1.  See Divine; Friendship.  Among Believers:  Ps 119:63; Mal 3:16; Lu 24:15; Ac 2:42; Ro 1:12; Php 1:3,5; 1Jo 1:7.  See Unity.  See Hands; Taken.  Social:  Es 1:9; Lu 10:7; 14:8,12; 15:25; Joh 12:2; 1Co 10:27.  See Christ; Guest, a.  With the World forbidden:  Separation from Evil Associations, the Duty of (Select Reading, Nu 33. 51-56):  Nu 33:51-56; Isa 52:11; Joh 15:19; 17:16; Ac 2:40; 2Co 6:17; Eph 5:11; 2Th 3:6:  Social:  Es 1:9; Lu 10:7; 14:8,12; 15:25; Joh 12:2; 1Co 10:27'.

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 New Testament 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 New Testament 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.

Please see the note above for the phrase day of.  Please also see the note for 1Thessalonians 5:2 about for links to every place in the New Testament where the phrase day of  deals with a significant event such as prophecy.

We find forms of the words confident / confidently  in: Luke 22:59; Romans 2:19; 2Corinthians 5:6-8; 2Corinthians 9:4; Philippians 1:6 and Philippians 1:14.  Webster's 1828 dictionary defines confident  as: 'Having full belief; trusting; relying; fully assured.  I am confident that much may be cone towards the improvement of philosophy.  The troops rush on, confident of success.  2. Positive; dogmatical; as a confident talker.  3. Trusting; without suspicion.  Rome, be as just and gracious unto me, as I am confident and kind to thee.  4. Bold to a vice; having an excess of assurance.  The fool rageth and is confident. Proverbs 14.
CON'FIDENT, n. One entrusted with secrets; a confidential or bosom friend.
This word has been usually, but improperly, written confidant. I have followed the regular English orthography, as Coxe and Mitford have done. '.  The New Testament 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.

Nave's Topical Bible provides references for the word confident  as: 'BETRAYED:  INSTANCES OF:  Joshua, by the Gibeonites:  Jos 9:3-15.  Eglon, by Ehud:  Jg 3:15-23.  Ahimelech, by David:  1Sa 21:1-9.  Abner, by Joab:  2Sa 3:27.  Amasa, by Joab:  2Sa 20:9-10.  The worshipers of Baal, by Jehu:  2Ki 10:18-28.  FALSE:  De 29:18-19; 1Ki 20:11; 2Ki 18:21; Isa 36:6; Job 11:20; 15:31; 29:18; Ps 10:6; 20:7-8; 30:6; 33:16-17; 36:2; 44:6; 49:6-7; 52:7; 60:11; 108:12; Pr 14:16; 16:25; 18:11; 23:4; 26:12; 28:26; 29:26; Isa 2:22; 5:21; 8:12; 9:9-10; 20:5; 22:11; 28:15,18; 30:1-2,5,7,10,15-16; 31:1,3; 47:7-8,10; 56:12; 57:13; Jer 2:13,18,22-23,37; 3:23; 5:17; 6:14; 7:8; 8:11; 12:5; 14:13; 17:5; 21:13; 23:17; 48:7,11; 49:4-5; La 4:17; Eze 8:12; 13:10-11; 29:6-7; 30:8; Ho 5:13; 7:9-16; 10:13; 12:1; 14:3; Am 6:1-7,13; 9:10; Ob 1:3; Mic 3:11; Zep 1:12; 2:15; Zec 4:6; Mt 25:5; 26:33-35; Mr 10:24; 14:29-31; Lu 11:35; 12:19-20; 17:26-30; 18:9-14; 22:33-34; Joh 5:45; 13:37-38; Ro 2:3; 12:16; 1Co 3:21; 2Co 1:9; Ga 6:7-8; 1Th 5:3; 1Ti 6:17; Jas 4:13-15; Re 18:7-8.  Builders of Babel:  Ge 11:4.  Saul:  1Sa 13:8-14.  Sennacherib:  2Ki 19:23.  Asa:  2Ch 16:7-9.  Hezekiah:  Isa 22:11.  Jonah:  Jon 1:3-5.  Peter:  Mt 26:33-35; Lu 22:33-34.  Paul:  Php 1:25; 2:23-24'.

Please see the note for Romans C7S16 about the word good.  The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good  does not match what men think it should be'.  Please also see the note for Romans C11S26 about the word goodness.  Please also see the note for Mark 14:14 about the word goodman.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.  We also find the word good  within Philippians in: 1:15; 2:13; 2:19 and 4:8.

We find forms of the word work  occurring 793 times in 707 verses of the Bible, 241 times in 213 verses of the New Testament, and in Philippians, in: our current sentence; 2:12; 2:13; 2:30; 3:2 and 3:21.  Webster's 1828 dictionary defines work  as: 'In a general sense, to move, or to move one way and the other; to perform; as in popular language it is said, a mill or machine works well.  2. to labor; to be occupied in performing manual labor, whether severe or moderate. One man works better than another; one man works hare; another works lazily.  3. to be in action or motion; as the working of the heart.  4. to act; to carry on operations.  Our better part remains to work in close design.  5. to operate; to carry on business; to be customarily engaged or employed in. Some work in the mines, others in the loom, others at the anvil.  They that work in fine flax. Isaiah 19.  6. to ferment; as, unfermented liquors work violently in hot weather.  7. to operate; to produce effects by action or influence.  All things work together for good to them that love God. Roman 8.  This so wrought upon the child, that afterwards he desired to be taught.  8. to obtain by diligence. Little used.  9. to act or operate on the stomach and bowels; as a cathartic.  10. to labor; to strain; to move heavily; as, a ship works in a tempest.  11. to be tossed or agitated.  Confused with working sands and rolling waves.  12. to enter by working; as, to work into the earth.  Towork on, to act on; to influence.  Towork up, to make way.  Body shall up to spirit work.  Towork tot windward, among seamen, to sail or ply against the wind; to beat.
WORK, v.t.  1. to move; to stir and mix; as, to work mortar.  2. to form by labor; to mold, shape or manufacture; as, to work wood or iron into a form desired, or into an utensil; to work cotton or wool into cloth.  3. to bring into any state by action. A foul stream, or new wine or cider, works itself clear.  4. to influence by acting upon; to manage; to lead.  An work your royal father to his ruin.  5. to make by action, labor or violence. A stream works a passage or a new channel.  Sidelong he works his way.  6. to produce by action, labor or exertion.  We might work any effect--only by the unity of nature.  Each herb he knew, that works or good or ill.  7. to embroider; as, to work muslin.  8. to direct the movements of, by adapting the sails to the wind; as, to work a ship.  9. to put to labor; to exert.  Work every nerve.  10. to cause to ferment, as liquor.  Towork out,  1. to effect by labor and exertion.  Work out your own salvation with fear and trembling. Philippians 2.  2. to expend in any work, as materials. they have worked up all the stock.  Towork double tides, in the language of seamen, to perform the labor of three days in two; a phrase taken from the practice f working by the night tide as well as by the day.  Towork into, to make way, or to insinuate; as, to work ones self into favor or confidence.  Towork a passage, among seamen, to pay for a passage by doing duty on board of the ship.
WORK, n. G., Gr.  1. Labor; employment; exertion of strength; particularly in man, manual labor.  2. State of labor; as, to be at work.  3. Awkward performance. What work you make!  4. that which is made or done; as good work, or bad work.  5. Embroidery; flowers or figures wrought with the needle.  6. Any fabric or manufacture  7. the matter on which one is at work. In rising she dropped her work.  8. Action; deed; feat; achievement; as the works of bloody Mars.  9. Operation.  as to the composition or dissolution of mixed bodies, which is the chief work of elements--  10. Effect; that which proceeds from agency.  Fancy wild work produces oft, and most in dreams.  11. Management; treatment.  12. that which is produced by mental labor; a composition; a book; as the works of Addison.  13. Works, in the plural, walls, trenches and the like, made for fortifications.  14. In theology, moral duties or external performances, as distinct from grace.  Toset to work, to set on work, to employ; to engage in any business'.

Thompson Chain Topics provides references for the word work  as: 'Physical:  Enjoined:  Ge 2:15; 3:19; Le 23:3; Pr 13:11; 14:23; Ec 9:10; Eph 4:28; 1Th 4:11; 2Th 3:12.  In dustry in 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.  Working with God:  Hag 2:4.  Immediate Service:  Mt 21:28.  In dividual Tasks:  Mr 13:34.  Abundant Labours:  1Co 15:58.  In the Field of their Own Lives:  Php 2:12.  In Evangelizing the World:  2Ti 4:5.  Required According to Ability:  Mt 25:22-23; Mr 14:8; Lu 12:48; 1Pe 4:11.  Wrought in Co-operation with God:  1Sa 14:45; Mr 16:20; 1Co 3:9; 2Co 6:1.  Christ's Example of:  Mt 20:28; Lu 22:27; Joh 13:4-5; Php 2:7.  Commands concerning:  It Ennobles Life:  Mr 10:43-44.  It Exemplifies Neighbourliness:  Lu 10:36-37.  It is Christ like:  Joh 13:14.  It Demonstrates Love:  Joh 21:16.  It Lightens Life's Burdens:  Ga 6:2,10.  Enjoined:  Glorify God:  Mt 5:16; Col 1:10.  Enriched Life:  1Ti 6:18.  Furnish a Pattern for Imitation:  Tit 2:7,14; 3:8.  Tend to Summons Others to their Tasks:  Heb 10:24.  Demonstrate the Reality of Faith:  Jas 2:17-18; 1Pe 2:12.  Special Commands Concerning Doing Good:  Ps 34:14; 37:3,27; Lu 6:35; Ro 13:13; Ga 6:10; 1Ti 6:18; Heb 13:16; Jas 4:17; 1Pe 2:15; 3:11,17.  Completion of:  Zec 4:9; Joh 4:34; 17:4; 19:30; Ac 20:24; 2Ti 4:7.  In sufficient to Secure Salvation:  Mt 7:22-23; Ro 3:20; 9:32; 11:6; Ga 2:16; Eph 2:8-9; 2Ti 1:9; Tit 3:4-5.  Joy in:  Ne 12:43; Ps 40:8; 100:2; 126:5-6; Lu 10:17; Joh 4:36; Ac 11:23.  Each verse given below contains either the number 6, 7 or 8, Hence called "The 6's, 7's and 8's of the Holy Spirit".  The Abiding Guest (Joh 14:16):  Joh 14:16.  The Teacher and Remembrancer (Joh 14:26):  Joh 14:26.  The Testifier (Joh 15:26).  Joh 15:26.  The Reprover (Joh 16:7,8).  Joh 16:7-8.  The Guide, the Voice of God, the Prophet (Joh 16:13).  Joh 16:13.  The Glorifier of Jesus (Joh 16:14).  Joh 16:14.  The Exhibitor of Jesus (Joh 16:15).  Joh 16:15.  The Spiritual Dynamo (Ac 1:8).  Ac 1:8.  The Witness to Sonship (Ro 8:16).  Ro 8:16.  The Helper in Prayer (Ro 8:26).  Ro 8:26.  The Solicitor (Re 22:17).  Re 22:17.  Special Promises to Religious Workers:  Da 12:3; Mr 9:41; Ro 2:10; 1Co 3:14; 15:58; Heb 6:10; Jas 1:25 :  God Demands:  Ex 23:25; De 10:12; Jos 24:14; 1Ch 28:9; Ps 2:11; 100:2; 1Co 15:58; Eph 6:7; Heb 12:28.  Willingness, an Essential Element in:  Jg 5:2; 8:25; Ne 11:2; Ps 110:3; Isa 1:19; 2Co 8:3; 1Th 2:8 :  Satan's.  The Malignant Work of:  Ge 3:1.  Tempting to Disobedience:  Ge 3:4-5; 1Ch 21:1.  Slandering Saints:  Job 1:9-10,11.  In flicting Disease:  Job 2:7.  Opposing the Righteous:  Zec 3:1.  Tempting Christ:  Mt 4:1,3.  Removing the Good Seed:  Mt 13:19.  Sowing the Tares:  Mt 13:38-39.  Ruining the Soul and Body:  Lu 9:42; 13:16.  Lying:  Joh 8:44.  In stigating men to Sin:  Joh 13:2; Ac 5:3; 2Co 12:7; Eph 2:2; 1Th 2:18.  Preying upon Men:  1Pe 5:8; Re 2:10.  Women's.  As Housekeepers:  Ge 27:9; 1Sa 8:13; Pr 31:15; Lu 10:40.  In the Church:  See Woman; Church Workers, as.  Manual Labour:  Ex 35:25; Ru 2:7; 1Sa 8:13; Pr 31:13,24.  Various Other fields of Activity:  In Beautifying the tabernacle:  Ex 35:25.  acting as judges:  Jg 4:4; 5:7.  motherly duties:  1Sa 2:19; 2Ki 4:20.  meeting an emergency and saving her household:  1Sa 25:18.  Philanthropy:  Ac 9:36.  serving the church:  Ro 16:1,6; Php 4:3'.

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 8:1-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 1:15-17 for links to every place in this epistle where we find the word will  along with a definition and links from other commentators.  The New Testament definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.  Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the note for Romans 15:28 for links to every place in the New Testament where we find the word perform  along with a definition.  The word perform  is defined as: 'To do; to execute; to accomplish'.

We find forms of the word meet  occurring 139 times in 134 verses of the Bible, 23 times in the New Testament but only in this sentence within Philippians.  The King James Bible Companion defines meet  as: 'Suitable; agreeable; fit; proper. Ge 2:18 '.

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

Please see the note for Romans C1S10 about the word because.  The New Testament 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 Colossians 2:1 about the word heart.  The New Testament 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 about the word heart.  Each of the verses within Romans has to do with our having righteousness  or unrighteousness  because of our decisions, our attitudes, our thoughts and our actions are determined by our heart.  Please also see The note for Galatians C6-S6 for 'The LORD looketh on the heart'.  Please also see the note for Ephesians C4-S8 about a 'wicked heart'.  Please also see the note for Hebrews 4:12 about an 'evil heart'.  Please also see the following notes about this word: Philippians 4:7.

Please 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.

Nave's Topical Bible provides references for the word heart  as: 'Seat of the affections) RENEWED:  De 30:6; Ps 51:10; Eze 11:19; 18:31; 36:26; Ro 2:29; Eph 4:23; Col 3:10.  Regenerated:  Joh 3:3,7.  Graciously affected of God:  1Sa 10:26; 1Ch 29:18; Ezr 6:22; 7:27; Pr 16:1; 21:1; Jer 20:9; Ac 16:14.  Strengthened:  Ps 27:14; 112:8; 1Th 3:13.  Enlightened:  2Co 4:6.  Tested:  1Ch 29:17; Ps 7:9; 26:2; Pr 17:3; Jer 11:20; 12:3; 20:12; 1Th 2:4; Heb 11:17; Re 2:2,10.  It should render to God obedience:  De 10:12; 11:13; 26:16; 1Ki 2:4; Ps 119:112; Eph 6:6.  Faith:  Ps 27:3; 112:7; Ac 8:37; Ro 6:17; 10:10.  Trust:  Pr 3:5.  Love:  Mt 22:37.  Fear:  Ps 119:161; Jer 32:40.  Fidelity:  Ne 9:8.  Zeal:  2Ch 17:16; Jer 20:9.  It should seek God:  2Ch 19:3; 30:19; Ezr 7:10; Ps 10:17; 84:2.  Be joyful:  1Sa 2:1; Ps 4:7; 97:11; Isa 65:14; Zec 10:7.  Upright:  Ps 97:11; 125:4.  Clean:  Ps 51:10; 73:1.  Pure:  Ps 24:4; Pr 22:11; Mt 5:8; 1Ti 1:5; 2Ti 2:22; Jas 4:8; 1Pe 1:22.  Sincere:  Lu 8:15; Ac 2:46; Eph 6:5; Col 3:22; Heb 10:22.  Repentant:  De 30:2; Ps 34:18; 51:17.  Devout:  1Sa 1:13; Ps 4:4; 9:1; 27:8; 77:6; 119:10,69,145.  Wise:  1Ki 3:9,12; 4:29; Job 9:4; Pr 8:10; 10:8; 11:29; 14:33; 23:15.  Tender:  1Sa 24:5; 2Ki 22:19; Job 23:16; Ps 22:14; Eph 4:32.  Holy:  Ps 66:18; 1Pe 3:15.  Compassionate:  Jer 4:19; La 3:51.  Lowly:  Mt 11:29.  The UNREGENERATE.  Is full of iniquity:  Ge 6:5; 8:21; 1Sa 17:28; Pr 6:14,18; 11:20; Ec 8:11; 9:3; Jer 4:14,18; 17:9; Ro 1:21.  Loves evil:  De 29:18; Ps 95:10; Jer 17:5.  Is a fountain of evil:  Mt 12:34.  Is wayward:  2Ch 12:14; Ps 101:4; Pr 6:14; 11:20; 12:8; 17:20; Jer 5:23; Heb 3:10.  Blind:  Ro 1:21; Eph 4:18.  Is double (duplicity):  1Ch 12:33; Ps 12:2; Ho 10:2; Jas 1:6,8; Pr 28:14; Isa 9:9; 10:12; 46:12.  Is hard:  Ps 76:5; Eze 2:4; 3:7; 11:19; 36:26; Mr 6:52; 10:5; 16:14; Joh 12:40; Ro 1:21; 2:5.  Is deceitful:  Jer 17:9.  Is proud:  2Ki 14:10; 2Ch 25:19; Ps 101:5; Pr 18:12; 28:25; Jer 48:29; 49:16.  Is subtle:  Pr 7:10.  Is sensual:  Eze 6:9; Ho 13:6; Ro 8:7.  Is worldly:  2Ch 26:16; Da 5:20; Ac 8:21-22.  Is judicially hardened:  Ex 4:21; Jos 11:20; Isa 6:10; Ac 28:26-27.  Is malicious:  Ps 28:3; 140:2; Pr 24:2; Ec 7:26; Eze 25:15.  Is impenitent:  Ro 2:5.  Is diabolical:  Joh 13:2; Ac 5:3.  Is covetous:  Jer 22:17; 2Pe 2:14.  Is foolish:  Pr 12:23; 22:15; Ec 9:3.  UNCLASSIFIED SCRIPTURES DESCRIPTIVE of the Seat of the AFFECTIONS:  De 5:29; 6:5-6; 1Sa 16:7; 1Ch 28:9; 2Ch 12:14; Ps 22:26; 34:18; 51:10,17; 57:7; 112:7; Pr 4:23; 14:30; 15:13-15; 16:1; 20:9; Jer 17:1,9-10; Mt 5:8; 9:4; 12:33; 15:18-20; 23:26; Mr 7:21; Ac 8:22; Ro 2:5,14-16; Heb 3:8,15.  In STANCES OF HARDENED HEARTS.  Pharaoh:  Ex 4:21; 7:3,13,22; 8:15,32; 9:12.  Sihon:  De 2:30.  King of Canaan:  Jos 11:20.  Others:  1Sa 6:6.  KNOWN to GOD:  De 31:21; 1Sa 16:7; 2Sa 7:20; 1Ki 8:39; 1Ch 28:9; Job 11:11; 16:19; 31:4; Ps 1:6; 44:21; 51:10; 94:11; 139:1-12; Pr 5:21; 16:2; 21:2; Isa 66:18; Jer 12:3; 17:10; Eze 11:5,19-21; 36:25-26; Lu 16:15; Ac 1:24; 15:8; Ro 8:27; 1Co 3:20; Heb 4:12; Re 2:23.  CHANGE OF.  In STANCES OF:  Saul:  1Sa 10:9.  Solomon:  1Ki 3:11-12.  Saul of Tarsus:  Ac 9:1-18'.

Thompson Chain Topics provides references for the word heart  as: 'Centre of Life:  Hence should be Carefully Guarded:  Pr 4:23.  Determines Character:  Pr 23:7; Mt 6:18.  The Source of Evil:  Mt 15:18.  Controls Speech:  Lu 6:45.  Source of Faith:  Ro 10:10.  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.:  Read by Christ:  Pr 15:11; Jer 20:12; Mt 12:25; 22:18; Mr 2:8; Lu 6:8; 11:17; 16:15; Joh 2:25; Ac 15:8.  Renewed:  De 5:29; 2Ch 11:16; Ne 9:8; Ps 57:7; Jer 24:7; Eze 11:19; 36:26; Lu 8:15.  Whole:  (Giving the Whole Heart to God):  In Love:  De 6:5; 30:2.  In Obedience:  Ps 119:2,34.  In Trust:  Pr 3:5.  In Prayer:  Jer 29:13.  In Repentance:  Joe 2:12; Mt 22:37; Ac 8:37.  Hardness of:  (Condemned):  Ps 95:8; Pr 28:14; 29:1; Isa 42:25; Ro 2:5; Heb 3:13 :  (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'.

We find forms of the word bond  occurring 45 times in 44 verses of the Bible, 28 times in the New Testament, and in Philippians, in: our current sentence; 1:12-14 and 1:15-17.  The New Testament definition forthese words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'.

We find forms of the defense / defence  occurring 31 times in 30 verses of the Bible and, in the New Testament, and in: Acts 19:33; Acts 22:1; our current sentence and 1:17.  Webster's 1828 dictionary defines defense  as: 'n.  1. anything that opposes attack, violence, danger or injury; anything that secures the person, the rights or the possessions of men; fortification; guard; protection; security. A wall, a parapet, a ditch, or a garrison, is the defense of a city or fortress. the Almighty is the defense of the righteous. Ps. 1ix.  2. Vindication; justification; apology; that which repels or disproves a charge or accusation.  Men, brethren, fathers, hear ye my defense. Acts xxii.  3. In law, the defendants reply to the plaintiffs declaration, demands or charges.  4. Prohibition.  5. Resistance; opposition.  6. the science of defending against enemies; military skill.  7. In fortification, a work that flanks another.
DEFENSE, v.t. to defend by fortification'.

Thompson Chain Topics provides references for the defense / defence  as: 'Ps 5:11; 31:2; Isa 31:5; 37:35; Zec 9:15; 12:8'.

Nave's Topical Bible provides references for the defense / defence  as: 'An argument made before a court) Of Jeremiah:  Jer 26:12-16.  f Peter:  Ac 4:8-13; 5:23-29.  Of Stephen:  Ac 7.  Of Paul:  Ac 22; 23:1-6; 24:10-21; 26:1-23'.

Please see the note for Galatians C3-S16 about the word confirm.  The New Testament definition for this word is: 'That which gives new strength or assurance; additional evidence; proof; convincing testimony'.

Please see the note for Ephesians 5:7 for links to every place in the Bible where we find forms of the word partaker  along with a definition.  The word partaker  is defined as: 'One who has or takes a part, share or portion in common with others; a sharer; a participator; usually followed by of.  An accomplice; an associate'.  Please also see the note for Romans 15:27 for links to every place in the New Testament where we are told to partake  of things.

Please see the note for Romans C4S5 about the word grace.  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.  In addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.  Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'I thank. Ro 1:8; 6:17; 1Co 1:4.
upon. Eph 1:15-16; Col 1:3-4; 1Th 1:2; 3:9; 2Th 1:3; 2Ti 1:3; Phm 1:4-5.
in. Php 1:9-11; Ro 1:9; Eph 1:14-23; 1Th 1:2.
with. Php 2:2; 3:18; 4:1; Lu 15:7,10; Col 2:5; 1Th 2:19-20; Phm 1:7; 2Jo 1:4.
fellowship in the gospel. Php 1:7; 4:14; Ac 16:15; Ro 11:17; 12:13; 15:26; 1Co 1:9; 2Co 8:1; Eph 2:19-22; 3:6; Col 1:21-23; Phm 1:17; Heb 3:14; 2Pe 1:1; 1Jo 1:3,7.
confident. 2Co 1:15; 2:3; 7:16; 9:4; Ga 5:10; 2Th 3:4; Phm 1:21; Heb 10:35.
begun. Php 1:29; 2:13; Joh 6:29; Ac 11:18; 16:14; Ro 8:28-30; Eph 2:4-10; Col 2:12; 1Th 1:3; 2Th 2:13-14; Tit 3:4-6; Heb 13:20-21; Jas 1:16-18; 1Pe 1:2-3.
will. Ps 138:8; Joh 6:29; Eph 4:12; 1Th 5:23-24; 2Th 1:11; 1Pe 5:10.
perform it. or, finish it. Heb 12:2.
The day. Php 1:10; 1Co 1:8; 2Pe 3:10.
it is. 1Co 13:7; 1Th 1:2-5; 5:5; Heb 6:9-10.
because. 2Co 3:2; 7:3.
I have you in my heart. or, ye have me in your heart. Ga 5:6; 1Jo 3:14.
as. Ac 16:23-25; 20:23; Eph 3:1; 4:1; 6:20; Col 4:3,18; 2Ti 1:8; 2:9; Heb 10:33-34.
and in. Php 1:17; 4:14.
partakers of my. or, partakers with me of. Php 1:5; 1Co 9:23; Heb 3:1; 1Pe 4:13; 5:1'.

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C1-S3 (Verse 8) Paul's prayers and confidences come from Jesus Christ.
  1. For God is my record,
  2. how greatly I long after you all in the bowels of Jesus Christ.

This verse starts with For  ('Here's why'), which means it is the reason why Paul said, in the prior sentence, I thank my God upon every remembrance of you  and then goes on to list several spiritual reasons that they encouraged Paul.  The most important thing that was mentioned there was their continued fellowship in the gospel.  So, the first thing that we see here is that we should thank God for those people who encourage us in our ministry and that we should long after you all in the bowels of Jesus Christ  (desire the best blessings for those people from the ministry of Jesus  and the ministry of Christ).  That is, Paul longed  for their following the example of Jesus  while they lived in this flesh using the Power of the Holy Ghost.  He also longed  for their continued walk and maturity in Christ.

The next sentence starts with And,  which connects it to this sentence.  In our next sentence we see some of the detailed blessings that Paul prayed for, which shows exactly what Paul was longing for.  This is our example of how we should care for those that we lead to salvation (through the ministry of Jesus)  and how we are to encourage to spiritually mature (Christ).  In addition, our the sentence after that (1:12-14) starts with But  which ties it to this sentence while going in a different direction.  Therefore, all of these sentences and the next.  Thus, all of these sentences are attached and proper consideration of context requires considering all of them together.  While the context of the entire chapter and entire epistle are also important, the fact that these sentences have connecting words makes their connection and the resulting considerations of context more important.

We find forms of the word record  occurring 43 times in 38 verses of the Bible, 23 times in 19 verses of the New Testament but only in this sentence within Philippians.  Wright's Bible Word-Book defines record  as: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

We find forms of the word long  occurring 277 times in 216 verses of the Bible, 54 times in 52 verses of the New Testament, and in Philippians, in: our current sentence; 2:26 and 4:1.  Webster's 1828 dictionary defines long  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'.

We find forms of the word bowels  occurring 39 times in 37 verses of the Bible and, in the New Testament, in: Acts 1:18; 2Corinthians 6:12; our current sentence; Philippians 2:1; Colossians 3:12; Philemon 1:7; Philemon 1:12; Philemon 1:20; 1John 3:17.  Webster's 1828 dictionary defines bowels  as: 'n. plu.  1. the intestines of an animal; the entrails, especially of man. the heart. 2.Cor.6.12.  2. the interior part of anything; as the bowels of the earth.  3. the seat of pity or kindness; hence, tenderness, compassion, a scriptural sense.  Bowel, in the singular, is sometimes used for gut'.  Fausset's Bible Dictionary defines bowels  as: 'Bowels, including the heart, the seat of the affections and emotions. "My bowels are troubled for him," namely, with tender yearnings of compassionate love (Jer 31:20; Isa 63:15; Ho 11:8; Php 2:1)'.  When we look at the references in the Bible we see the first two are used for the womb of a pregnant mother.  So while this word is talking about part of our physical body, the use in our current verse is symbolic with the application of: 'The protective feeling of a pregnant woman for her unborn child'.  The New Testament definition forthe word bowels  is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.

Treasury of Scripture Knowledge provides links for bowels  as: 'Php 2:1; Isa 16:11; 63:15; Jer 31:20; Lu 1:78 (margin) 2Co 6:12; 7:15 (margin) Col 3:12; Phm 1:12,20; 1Jo 3:17'.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'God. Ro 1:9; 9:1; Ga 1:20; 1Th 2:5.
how. Php 2:26; 4:1; 2Co 13:9; Ga 4:19; Col 2:1; 1Th 2:8; 2Ti 1:4.
in. Php 2:1; Isa 16:11; 63:15; Jer 31:20; Lu 1:78; 2Co 6:12; 7:15; Col 3:12; Phm 1:12,20; 1Jo 3:17'.

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C1-S4 (Verse 9-11) Paul's prayer for their future.
  1. First Step: Paul's prayer for their future spiritual growth.
    1. And this I pray,
    2. that your love may abound yet more and more in knowledge and in all judgment;.
  2. Second Step: Paul's prayer for their future actions.
    1. That ye may approve things that are excellent;.
  3. Third Step: Paul's prayer for their future attitudes.
    1. that ye may be sincere and without offence till the day of Christ;.
  4. Fourth Step: Paul's prayer for their future results.
    1. Being filled with the fruits of righteousness,
    2. which are by Jesus Christ,
    3. unto the glory and praise of God.

Our sentence starts with And,  which means it is added to the prior sentence.  That prior sentence started with For,  which means it was giving the reason for 1:3-7.  Please also see the note at the start of the chapter about how 1:3 through 1:11 are all connected together by the connecting words that God had Paul use when writing these sentences.  Thus, proper consideration of context requires all of these sentences / verses to be considered as a single unit.

In our prior sentence we read where Paul said how greatly I long after you all in the bowels of Jesus Christ.  If someone really has feelings like this, they will pray for those people on a regular basis.  While our current sentence does not tell us how often Paul prayed for them, it does tell us the details of his prayer.  Someone would not pray at this specific detail level unless it was a regular prayer and significant concern of them.  In addition, this sentence explains what Paul meant by the phrase in the bowels of Jesus Christ.

Our sentence has four Steps and each Step requires all of the prior Steps before it can be done.  Each of these Four Steps are providing details of Paul's prayer, which is what our prior sentence told us he was doing.  In addition, since his prayer was a result of the second prior sentence, each of these Steps are designed to help them 'Keep on keeping on!', as our second prior sentence told them (and us) to do.  Thus, these Steps are specific things that we need in our own personal life if we have become spiritually mature and want to 'Keep on keeping on!'.

In our First Step Paul is praying for them to increase in knowledge and in all judgment.  In our Second Step Paul is praying for them to approve things that are excellent.  However, people can not do this properly unless they first have knowledge and...judgment.  Implied in the approval  of the Second Step is a disapproval  of anything that God does not call excellent.  Our third Step tells us why (that)  to do the Second Step with the implication that people who do not do the Second Step will not enjoy the third Step during the 1,000-years reign of Christ  (The day of Christ).  Our Fourth Step tell us how to do all of the first three Steps and also tells us the results which will come from our doing the first three Steps.  Obviously, these results can not come until after we do the first three Step.

Returning to our First Step, we see the first detailed prayer that Paul made for them on a regular basis.  This shows a knowledge of these people and a care for their greatest spiritual need.  Paul did pray that your love may abound yet more and more,  but he did not stop at this general prayer request.  He added in the qualifier of in knowledge and in all judgment.  Paul did not have a worry about their ability to love,  but his concern was that it was controlled by these two specific areas.

Please see the PiddlyWords dictionary for links to every place in the Bible where we find forms of the word abound.  The definition used within the Bible is 'Not bound.  Allowed to expand without limit'.  Thus, we see that our Step is not asking that they have love  but that it be 'without limit' in these two particular areas.  He did not pray that they have love  'without limit' in all areas.  Further, as we will see in a minute, knowledge and...judgment  each put a limit upon love.  Therefore, if someone reads this Step and leaves out this last phrase they will be teaching doctrinal error.  There are lots of people who will do that and then justify the sins that we read about in 1Corinthians (see Test of Spiritual Maturity).  Those people were using a wrong understanding of Biblical love  to justify such fornication as is not so much as named among the Gentiles, that one should have his father's wife.  (1Corinthians 5:1).  That is just one place where the Bible tells us that true Biblical love  must be kept within limits.  True Biblical love  does not justify any and all actions and especially does not justify sin.  It is not loving to allow someone to abuse your child and it is not true Biblical love  to allow people to abuse God or His children.  Please see later in this note for more details and links related to the word love.

Moving on, the world and religion will give us a different definition for know  than the Bible uses.  People who use the world's definition or religion's definition end up with erroneous doctrine.  Genesis 4:1 tells us And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.  the true Biblical definition of the word know  includes the knowledge  that only comes from experiencing a true personal intimate relationship.  Our personal intimate relationship with God causes us to tell Him our thoughts and feelings on a subject and causes us to seek God's thoughts and feelings in a subject.  Since God is love  (1John 4:8; 1John 4:16), we will abound yet more and more in  love  as our personal intimate relationship and knowledge  of God increases through that relationship.  Further, since love  is an action verb, our love  for those around us will also increase because of our increased knowledge  of God.

I said that knowledge  is to control our love.  Since the world and religion will give us a different definition for know  that the Bible uses, our abounding  knowledge of God will not only increase our doing love  God's way but it will decrease our following the way of the world, which goes against God's way.  Thus, we see how our Godly knowledge  causes our love to abound  even while it controls how we do love.  We see the same thing with judgment.  When we judge  we are saying what is right and what is wrong.  The first four chapters of 1Corinthians explain the difference between the wisdom of this world  and the wisdom of God.  As we grow closer to God we will use more of the wisdom of God  which will change our judgment  which will also increase our love  (as the right thing to do) while also controlling how we express that love.

Thus, we have looked in detail at our First Step.  We see that the first thing Paul prayed for was that their love may abound yet more and more.  However, he also included the controlling phrase of in knowledge and in all judgment.  That controlling phrase requires us to maintain our ongoing personal intimate relationship with God so that our knowledge  and our judgment  become more according to the wisdom of God  and further from the wisdom of this world.  We also saw that as we draw closer to God, not only will our knowledge  and our judgment  become more according to the wisdom of God,  but our love will abound more and more  because God is love.

With that said, we now move onto our Second Step.  Please notice that Paul changes from you  ('entire church') to ye  ('each and every one of you personally').  We saw this same transition back in 1:3-7 and, since our current sentence is providing details related to that sentence, we see the same here.  That is: the church must do the First Step before the individual can do the Second, and following, Steps.  In addition, we see that our Step is providing details for how the Steps of 1:3-7 are to be done.  Specifically, our Step is related to the phrases Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ  and the phrase and in the defense and confirmation of the gospel, ye all are partakers of my grace.  As we see the true meaning of the phrase approve things that are excellent,  the reader should be able to understand how this action is related to those phrases in the prior sentence.

In our Second Step we see that we are to personally approve things that are excellent.  We also see that some people will not do this and that most will note do this some of the time because Paul says that we may.  The church as a group uses their knowledge and...judgment  to tell the members what is judged to be excellent.  Then the individual members are to approve those things.  As seen in the definition below, we must test and prove things before we approve  them.  This is a far more stringent requirement than just sating 'Amen, I agree'.  Remember, this epistle is written only to spiritually mature people (all the saints in Christ Jesus which are at Philippi, with the bishops and deacons).  The spiritually immature agree without consideration.  The spiritually mature know that doctrinal error is very tempting to our flesh and take the time to consider, test and verify things before they approve  them.

In addition, to the use of the word approve,  our Second Step says that this is only done for things that are excellent.  While there is much more detail below, we can say that excellent  is 'Being of great virtue or worth and distinguished for superior attainments'.  Thus, our First Step said that the church in general abounded (in) love  that is controlled by Biblical knowledge and...judgment.  Then we are to personally approve  these things by taking what is excellent,  from the acts of love  which the church defines, and prove them with our personal life.  This is shown by the people who make a church ministry their personal responsibility and their personal way to show the world the love of Christ Jesus.

The links from the Treasury of Scripture Knowledge, related to this Step, might help some people understand this Step better and to see why I say that it is a personal action within a church ministry which proves  what part of the church ministry that we find to be excellent  and, therefore, approve  of.  Those links are: 'Job 12:11; 34:3; Ro 12:2; 2Co 11:13-15; Eph 5:10; 1Th 5:21; Heb 5:12-14; 1Jo 4:1; Re 2:2'.

Moving onto our third Step, we again see ye  used and know that this is a Step that we are to personally do.  It tells us to be sincere and without offence till the day of Christ.  Once more we see that our Step is providing details for how the Steps of 1:3-7 are to be done.  Specifically, our Step is related to the phrases Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ  and the phrase and in the defense and confirmation of the gospel, ye all are partakers of my grace.  Our sincerity  and our being without offence till the day of Christ  are directly related to those phrases in the prior sentence.

As in the prior Step, we see that we may  do this, which means that some may also fail to do this Step.  As explained in 1:3-7; the day of Christ  is different from the day of Jesus Christ, .The day of the Lord,  and the day of the Lord Jesus Christ.  The day of Christ,  as explained, is the 1,000-years reign of Christ and occurs after the church goes to heaven and occurs after these other days.  Thus, our Step pretty clearly implies that there will be people in heaven who cause offense.  This matches with what is taught repeatedly on this web site about saved people receiving punishment at the judgment seat of Christ  (Romans 14:10; 2Corinthians 5:10-11).  Basically, if we are sincere  as we do our personal best in the Second Step, and keep that within the confines of the First Step, then God will add on (and)  the assurance that we will be without offence till the day of Christ.

We are finally at our Fourth Step where we find ourselves Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.  Once more we see our Step related to phrases in 1:3-7.  Our current Step is related to the phrase ye all are partakers of my grace  and Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.  However, our current Step is related to the results produced by God where the prior Steps, of our current sentence, were related to our actions within the phrases of the prior sentence.  That is: the phrases in the prior sentence combined these things to show that they were directly and strongly linked while our current sentence separates them to show us that what we do is different from what God does.  Our Fourth Step shows us what God does as a direct result of our doing all of the first three Steps.  However, someone who fails to completely do the first three Steps has no basis for claiming the results of the Fourth Step.

Since our Step tells us that The fruits of righteousness  are by  Jesus Christ,  there should be no doubt that they come from God.  In addition, the word by  means 'The way that we receive them'.  As explained in the note for this verse within the Lord Jesus Christ Study, we received our initial righteousness  by Jesus  when we were initially saved.  We receive additional righteousness  by Christ  as we obey Christ  and do the things which God commands us to personally do.  This can be seen if the reader will be diligent (Hebrews 11:6) and study the verses reached be the links in the Study called Relational Prepositions.  As explained elsewhere, the Bible makes doctrinal distinctions between the words in,  of,  by,  and other relational prepositions.

Returning to our Step, we see that the fruits of righteousness  is unto the glory and praise of God.  The word unto  means 'up to and including'.  The fruits of righteousness  in our life might not always come all the way up to The glory and praise of God,  but those fruits  will always be on the path to The glory and praise of God  and will always bring God glory  even when men refuse to praise  God.  If we do not have these Biblical results then our so-called 'righteousness' is based upon religious requirements and is not true Biblical righteousness  which comes from God.

Continuing on, we see that we are to be filled with The fruits of righteousness  (plural), which are by Jesus Christ  (plural), and not filled with righteousness  itself.  Righteousness  is the seed and fruit  takes a long time to produce from the seed and requires God's intervention since not all planted seed produces fruit.  However, we must also acknowledge that fruit  is the same kind as the seed.  Therefore, The fruits of righteousness  match with Righteousness  and are things like a Godly peace.

This concludes the analysis of the sentence itself with only Word Studies below within this note.

Please 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'.

Please see the Doctrinal Study on Love about the word love.  The New Testament definition, of the word love,  is: 'True Biblical love is an attribute of God.  It is doing what is necessary for the other person to received good, especially spiritual cleansing and everlasting reward. This is done without any consideration of cost to self and not consideration of any response by the other and requires a willingness to even bring short-term pain, to self, if that is what is required in order to bring the ultimate long-tern good. The world calls lust love'.  Please see the Doctrinal Study on Love about the word beloved  and the phrase beloved Son.  Often, that phrase is applied to Jesus.  The New Testament definition, of the word beloved,  is: 'be and loved, from love. Greatly loved; dear to the heart'.  Many people preach, and teach, the doctrinal error that true Biblical charity  is actually true Biblical love.  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 also see the note for Romans 13:8 about the phrase law and love.  Please see the note for 1John C4S13 about the phrase perfect love.We also find forms of the word love  occurs in Philippians, in: 1:17 and 2:1-2

Thompson Chain Topics provides references for the word love  as: 'Brotherly:  General references to:  Pr 10:12; 1Co 13:1; Ga 5:13; Php 1:9; 1Th 4:9; 1Pe 4:8; 1Jo 2:10; 4:21.  Impartial:  De 10:19.  Unselfish:  Mt 22:39.  Proof of Discipleship:  Joh 13:35.  Christ's Love the Standard of:  Joh 15:12.  Sincere:  Ro 12:9; 13:9.  Abounding:  1Th 3:12; Heb 13:1; Jas 2:8.  Fervent:  1Pe 1:22; 1Jo 4:7.  Examples of:  1Sa 18:3; Ac 20:38; Ro 16:4; 2Co 12:15; Php 1:8; 4:1; 2Ti 1:17.  Of Christ for Men:  Unchangeable:  Joh 13:1.  Divine:  Joh 15:9.  Self-sacrificing:  Joh 15:13.  In separable:  Ro 8:35.  Constraining:  2Co 5:14.  Sacrificial:  Ga 2:20; Eph 5:2.  Manifested by His Death:  1Jo 3:16.  Conjugal:  Ge 24:67; 29:20,30; Es 2:17; Pr 5:19; Song 8:7; Eph 5:28; Col 3:19.  ToGod Enjoined:  De 6:5; 10:12; 11:1; Jos 22:5; Ps 31:23; Mt 22:37; 2Th 3:5; Jude 1:21.  Family:  Conjugal:  Ge 24:67; 29:20,30; Es 2:17; Pr 5:19; Song 8:7; Eph 5:28; Col 3:19.  Examples of Mothers' Love:  Hagar's Love for her Child:  Ge 21:16.  The Mother of Moses:  Ex 2:3.  The Mother of Samuel:  1Sa 2:19.  Rizpah's Love for her Sons:  2Sa 21:9-10.  The Mother of Solomon's Time:  1Ki 3:26.  The Shunammite Mother:  2Ki 4:20.  The Mother's Unforgettable Love:  Isa 49:15.  The Canaanitish Mother:  Mt 15:22.  The Mother of Jesus:  Joh 19:25.  Examples of Fathers' Love:  Laban:  Ge 31:28.  Jacob:  Ge 37:35; 42:38; 46:30.  David:  2Sa 12:16; 13:39; 18:5.  Jairus:  Mr 5:23; 9:24.  Father of the Prodigal:  Lu 15:20.  See Partiality.  Fathers':  (examples of Fathers' Love):  Laban:  Ge 31:28.  Jacob:  Ge 37:35; 42:38; 46:30.  David:  2Sa 12:16; 13:39; 18:5.  Jairus:  Mr 5:23; 9:24.  Father of the Prodigal:  Lu 15:20.  See Partiality.  ForChrist:  (Examples of):  the Sinful Women:  Lu 7:47.  Thomas:  Joh 11:16.  Mary of Bethany:  Joh 12:3.  Mary Magdalene:  Joh 20:11.  Peter:  Joh 21:16.  Paul:  Ac 21:13.  ForFriends:  (Examples of):  1Sa 18:3; Ac 20:38; Ro 16:4; 2Co 12:15; Php 1:8; 4:1; 2Ti 1:17.  ForGod's House:  1Ch 29:3; Ne 10:39; Ps 23:6; 26:8; 27:4; 65:4; 84:2,10; 122:1.  ForNative Land:  (PATRIOTISM, examples of):  2Sa 10:12; 1Ki 11:21; 1Ch 19:13; Ne 1:4; 2:3; Ps 137:1; Isa 66:10.  ForThe Church:  Eph 1:15; Php 4:1; Col 1:4; 1Th 2:8; 1Pe 1:22; 2:17; 1Jo 3:14; 5:2; 2Jo 1:5.  Of God:  De 7:8; Ps 146:8; Jer 31:3; Joh 3:16; 16:27; Ro 5:8; Eph 2:4-5; 1Jo 3:1; 4:9,16.  Grown Cold:  Jer 2:2; Ho 10:2; Mt 24:12; 1Ti 5:12; Re 2:4.  Maternal:  (Examples of):  Hagar's Love for her Child:  Ge 21:16.  The Mother of Moses:  Ex 2:3.  The Mother of Samuel:  1Sa 2:19.  Rizpah's Love for her Sons:  2Sa 21:9-10.  The Mother of Solomon's Time:  1Ki 3:26.  The Shunammite Mother:  2Ki 4:20.  The Mother's Unforgettable Love:  Isa 49:15.  The Canaanitish Mother:  Mt 15:22.  The Mother of Jesus:  Joh 19:25.  Of Enemies:  Ex 23:4; Job 31:29; Pr 24:17; 25:21-22; Mt 5:44; Ro 12:20.  GOOD FOR EVIL:  Examples of Returning:  Joseph:  Ge 45:15.  Moses:  Nu 12:13.  David:  1Sa 24:17; 26:11.  Elisha:  2Ki 6:22; Ps 35:13.  Jesus:  Lu 22:51; 23:34.  Stephen:  Ac 7:60; 1Co 4:12.  Enjoined:  Ex 23:5; Pr 25:21; Mt 5:44; Lu 6:27,35; Ro 12:20; 1Th 5:15.  Of Home:  (Examples of Love of):  Jacob:  Ge 31:30.  Hobab:  Nu 10:30.  Barzillai:  2Sa 19:37.  David:  2Sa 23:15.  The Jews in Exile:  Ps 137:1-2,3-4,5-6.  COURTSHIP:  Ge 29:11-20; Jg 14:1-10.  Of Sin:  Job 15:16; 20:12; Ps 52:3; Pr 2:14; Isa 5:18; Jer 14:10; Mic 3:2; 2Th 2:11-12.  Of Word:  (Loved by the Saints):  Ps 119:47,72,82,97,140,163; Jer 15:16.  Paternal:  (Examples of Fathers' Love):  Laban:  Ge 31:28.  Jacob:  Ge 37:35; 42:38; 46:30.  David:  2Sa 12:16; 13:39; 18:5.  Jairus:  Mr 5:23; 9:24.  Father of the Prodigal:  Lu 15:20.  Preeminence of:  1Co 13:13; Ga 5:6,22; Eph 3:17-19; 4:16; 5:2; Col 1:8; 3:14; 1Ti 6:11; 1Jo 4:16.  The greatest commandment:  Mr 12:30-31.  The fulfilling of the law:  Ro 13:10.  Preeminent above:  the gift of tongues:  1Co 13:1.  The gift of prophecy, knowledge and faith:  1Co 13:2.  Benevolence and martyrdom:  1Co 13:3.  The greatest gift of all:  1Co 13:13.  See Spiritual; Love.  Spiritual:  1Co 13:13; Ga 5:6,22; Eph 3:17-19; 4:16; 5:2; Col 1:8; 3:14; 1Ti 6:11; 1Jo 4:16.  The Test:  Of true Discipleship:  Joh 13:35.  Of Genuine Service:  Joh 21:16.  Of Speech:  1Co 13:1.  Demonstrates the Reality of the New Life:  1Jo 3:14.  Love to God Proven by Brotherly Love:  1Jo 4:20.  ToChrist:  (The Blessings of):  Joh 14:15-16,22-23; 16:27; Eph 6:24; 2Ti 1:13; Phm 1:5; 1Pe 1:8.  ToGod:  (Examples of):  Ps 18:1; 42:1; 73:25; 84:2; 116:1; Heb 6:10; 1Jo 4:19.  ToMen:  (General references to):  Pr 10:12; 1Co 13:1; Ga 5:13; Php 1:9; 1Th 4:9; 1Pe 4:8; 1Jo 2:10; 4:21.  LOVE, BROTHERLY:  Special Teachings concerning:  Impartial:  De 10:19.  Unselfish:  Mt 22:39.  Proof of Discipleship:  Joh 13:35.  Christ's Love the Standard of:  Joh 15:12.  Sincere:  Ro 12:9; 13:9.  Abounding:  1Th 3:12; Heb 13:1; Jas 2:8.  Fervent:  1Pe 1:22; 1Jo 4:7.  Examples of:  1Sa 18:3; Ac 20:38; Ro 16:4; 2Co 12:15; Php 1:8; 4:1; 2Ti 1:17.  Universal:  (of God):  Joh 3:16; 10:16; Ro 10:12; 1Ti 2:4'.

Nave's Topical Bible provides references for the word love  as: 'OF GOD, LOVE OF [GOD]:  OF MAN FOR GOD:  Ex 20:6; De 5:10; 6:5; 7:9; 10:12; 11:1,13,22; 13:3; 30:6,16,20; Jos 22:5; 23:11; Ps 18:1; 31:23; 37:4; 45:10-11; 63:5-6; 69:35-36; 73:25-26; 91:14; 97:10; 116:1; 145:20; Pr 8:17; 23:26; Isa 56:6-7; Jer 2:2-3; Mt 22:37-38; Mr 12:29-30,32-33; Lu 11:42; Joh 5:42; Ro 5:5; 8:28; 1Co 8:3; Php 1:9; 2Th 3:5; 2Ti 1:7; 1Jo 2:5,15; 3:17-18; 4:12,16-21; 5:1-3; 2Jo 1:6; Jude 1:21.  0F MAN FOR JESUS:  Mt 10:37-38; 25:34-40; 27:55-61; Mr 9:41; Lu 2:29-30; 7:47; Joh 8:42; 14:15,21,23,28; 15:9; 16:27; 17:26; 21:17; Ac 21:13; 1Co 16:22; 2Co 5:6,8,14-15; Ga 5:6,22; 6:14; Eph 3:17-19; 4:15; 6:24; Php 1:9,20-21,23; 3:7-8; Col 1:8; 2Th 3:5; 2Ti 1:13; 4:8; Phm 1:5; Heb 6:10; Jas 1:12; 2:5; 1Pe 1:8; 2:7; Re 2:4.  In STANCES OF LOVE FOR JESUS:  Mary:  Mt 26:6-13; Joh 12:3-8; Lu 10:39.  Peter Mt 17:4; Joh 13:37; 18:10; 20:3-6; 21:7.  Thomas:  Joh 11:16.  The disciples:  Mr 16:10; Lu 24:17-41; Joh 20:20.  Mary Magdalene and other disciples:  Mt 27:55-56,61; 28:1-9; Lu 8:2-3; 23:27,55-56; 24:1-10; Joh 20:1-2,11-18.  A man from Gadara (Gerasa) out of whom Jesus cast an evil spirit:  Mr 5:18.  Joseph of Aramathaea:  Mt 27:57-60.  Nicodemus:  Joh 19:39-40.  Women of Jerusalem:  Lu 23:27.  OF MAN FOR MAN:  Le 19:18,34; De 10:19; Ps 133; Pr 10:12; 15:17; 17:9,17; Song 8:6-7; Mt 5:41-47; 7:12; 10:41-42; 19:19; 25:34-40; Mr 9:41; 12:30-33; Lu 6:31-35; 10:30-37; Joh 13:14-15,34-35; 15:12-13,17; Ro 12:9-10; 13:8-10; 1Co 8:1; 13; 14:1; 16:14; 2Co 8:7-8; Ga 5:13-14,22,26; Eph 5:2; Php 1:9; 2:2; Col 2:2; 3:12; 1Th 1:3; 3:12; 4:9; 1Ti 1:5,14; 2:15; 4:12; 6:2; 2Ti 2:22; Tit 3:15; Phm 1:12-16; Heb 10:24; Jas 2:8; 1Pe 1:22; 2:17; 3:8-9; 4:8; 2Pe 1:7; 1Jo 2:9-11; 3:11,14,16-19,23; 4:7,11-12,20-21; 5:1-2; 2Jo 1:5.  EXEMPLIFICATION of the LOVE OF MAN FOR MAN:  Ex 32:31-32; Ps 133; Pr 24:17-18; Mt 5:41-42; 10:41-42; 25:34-40; Mr 9:41; Lu 10:25-37; Ac 20:26-27,31; 26:29; Ro 1:12; 5:7; 9:1-3; 12:15-16; 14:19,21; 15:1-2,5,7,14-15,24,32; 16:1-16,19; 1Co 1:4; 4:14-16; 10:24; 2Co 1:3-6,14,23-24; 2; 3:2; 4:5; 6:4-6,11-13; 7:1-4,7,12; 11:2; 12:14-16,19-21; 13:9; Ga 4:11-20; 6:1-2,10; Eph 3:13; 4:2,32; 6:22,24; Php 1:3-5,7-8,23-26; 2:19; 3:18; 4:1; Col 1:3-4,24,28-29; 2:1,5; 4:7; 1Th 1:3-4; 2:7-8,11-12,17-20; 3:5,7-10,12; 5:8,11,14; 2Th 1:4; 1Ti 1:5; 5:9-10; 6:2,11; 2Ti 1:3-4,8; 2:10; Phm 1:8-9,12,16-21; Heb 5:2; 6:9-10; 13:1-3,22; Jas 1:27:  INSTANCES OF.  Abraham for Lot:  Ge 14:14-16.  Naomi, Ruth, and Boaz:  Ru 1; 2; 3.  David's subjects:  2Sa 15:30; 17:27-29.  Obadiah for the prophets:  1Ki 18:4.  Jehoshabeath for Joash:  2Ch 22:11.  Nehemiah for Israelites:  Ne 5:10-15.  Mordecai for Esther:  Es 2:7.  Job's friends:  Job 42:11.  Centurion for his servant:  Lu 7:2-6.  Roman Christians for Paul:  Ac 28:15.  The root of evil:  1Ti 6:10'.

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

Please see the note for Philippians 1:9-11 about the word knowledge.  Please also see the note note for know in 1John about the word know.  The New Testament definition 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'.  The th,  in the word knoweth,  makes it a 'life-style knowing'.  Please see the note for Matthew 1:25 about the word knew.  The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'.  The New Testament definition, for the word knewest  is: 'A life-style past tense form of know'.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for Romans C6S5 about the phrase Know ye not.  Please see the note for 1Corinthians C16S17 about the word acknowledge.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

We find forms of the word knowledge  occurring 172 times in 169 verses of the Bible, 52 times in 51 verses of the New Testament, and in Philippians, in: our current sentence and 3:8.  Please also see the following notes about the word knowledge:  Matthew 14:35; Luke 1:77; Acts 4:13; Romans 1:28; 1Corinthians 1:5; 2Corinthians 2:14; Ephesians 1:17; Colossians 1:9; 1Timothy 2:4; Hebrews 10:26; James 3:13; 1Peter 3:7; 2Peter 1:2.  The New Testament definition, for this word, 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. Biblical usage includes knowledge which only comes only from personal intimate experience Such as when Adam made Eve pregnant'.

Webster's 1828 dictionary defines knowledge  as: 'n. nol'lej.  1. A clear and certain perception of that which exists, or of truth and fact; the perception of the connection and agreement, or disagreement and repugnancy of our ideas.  We can have no knowledge of that which does not exist. God has a perfect knowledge of all his works. Human knowledge is very limited, and is mostly gained by observation and experience.  2. Learning; illumination of mind.  Ignorance is the curse of God, knowledge the wing wherewith we fly to heaven.  3. Skill; as a knowledge of seamanship.  4. Acquaintance with any fact or person. I have no knowledge of the man or thing.  5. Cognizance; notice. Ruth 2.  6. Information; power of knowing.  7. Sexual intercourse. But it is usual to prefix carnal; as carnal knowledge'.

There are several commentators who have written books about Biblical knowledge.  The reader can find those writings on their own.  In addition, to those, we have links to verses listed below.

Thompson Chain Topics provides references for the word knowledge  as: ' (Select Reading:  Pr 3:13-24.  May become a Hindrance instead of a Help to Men:  Desire for, a Source of Temptation:  Ge 3:5-6.  Tends to Presumption:  Ge 3:22-23.  Adds to the Burden of Life:  Ec 1:18.  Pursuit of, Exhausting:  Ec 12:12.  Begets Pride:  1Co 8:1.  Vanity of Human:  Isa 44:25; 1Co 8:2; 13:8.  The Pursuit of Enjoined:  Pr 2:3-5; 3:13; 4:5; 15:14; 23:23; 2Pe 1:5.  Spiritual Knowledge, general references to:  A Cause for Exultation:  Jer 9:24; 31:34.  Obtained by Acquaintanceship with God:  Ho 6:3.  Obedience, the Condition of Receiving:  Joh 7:16-17.  Liberates the Soul from all Error:  Joh 8:31-32.  Leads to Eternal Life:  Joh 17:3.  Deeds Performed by the Lord that Men might Receive:  Ex 6:7; 8:10; 16:12; Jos 3:10; 1Ki 18:37; Isa 45:3; Joe 2:27; Zec 4:9; Mt 9:6; Joh 10:38; 14:31; 17:23.  Seven Great Verities that May be Known by the Believer:  Job 19:25; Isa 50:7; Joh 4:41-42; Ro 8:28; 2Co 5:1; 2Ti 1:12; 1Jo 3:2,14,24.  Knowledge of God is Infinite.:  See God; Knowledge Possessed by.  General References to Intellectual:  Pr 1:4; 2:10; 14:6; 15:7; 24:4; Da 1:4; 5:12; 12:4.  Withheld from Man.:  Christ's Knowledge of the Father:  Mt 11:27; Joh 7:29; 8:55; 10:15; 17:25.  Learning, examples of Men Possessing:  Da 1:17; Ac 7:22; 22:3.  KNOWLEDGE, EXPERIMENTAL:  General references to:  Job 12:12; 32:7; Ps 37:25; Ec 1:16.  Prepares Men for the Duties of Life:  Fitted Israel to Sympathize with Strangers:  Ex 23:9.  Prepared the Demoniac to Witness:  Mr 5:19.  Christ's Message grounded in Experience:  Joh 3:10-11.  Qualified the Blind Man to Testify:  Joh 9:25.  Fitted Paul for a Ministry of Comfort:  2Co 1:4.  Enabled the Apostles to Speak with Authority:  2Pe 1:16.  KNOWLEDGE, DIVINE:  General Reference to:  1Sa 2:3; Ps 69:5; 139:2; Isa 40:28; Da 2:22; Mt 6:8; 1Co 3:20; 1Jo 3:20.  Men's Hearts Searched by Jehovah:  1Ch 28:9; Ps 44:21; Jer 17:10; 23:24; Am 9:3; Zep 1:12; Ro 8:27.  The Secrets of the Heart Read by Christ:  Pr 15:11; Jer 20:12; Mt 12:25; 22:18; Mr 2:8; Lu 6:8; 11:17; 16:15; Joh 2:25; Ac 15:8.  All the Ways of Men are Known to God:  Job 34:21; Ps 1:6; 119:168; 139:3; 142:3; Pr 5:21; Jer 16:17; 32:19.  God's Knowledge of the Saints:  In Time of Trouble:  Na 1:7.  At every day Tasks:  Joh 1:48.  Their Individual Names:  Joh 10:3.  In timate Acquaintanceship:  Joh 10:14.  True Love Recognized:  1Co 8:3; Ga 4:9.  The Sure Foundation of Christian Hope:  2Ti 2:19.  Danger of:  (May become a Hindrance instead of a Help to Men):  Desire for, a Source of Temptation:  Ge 3:5-6.  Tends to Presumption:  Ge 3:22-23.  Adds to the Burden of Life:  Ec 1:18.  Pursuit of, Exhausting:  Ec 12:12.  Begets Pride:  1Co 8:1.  Vanity of Human:  Isa 44:25; 1Co 8:2; 13:8.  Pursuit of:  Pr 2:3-5; 3:13; 4:5; 15:14; 23:23; 2Pe 1:5.  Spiritual Knowledge, general references to:  A Cause for Exultation:  Jer 9:24; 31:34.  Obtained by Acquaintanceship with God:  Ho 6:3.  Obedience, the Condition of Receiving:  Joh 7:16-17.  Liberates the Soul from all Error:  Joh 8:31-32.  Leads to Eternal Life:  Joh 17:3.  Seven Great Verities that May be Known by the Believer:  Job 19:25; Isa 50:7; Joh 4:41-42; Ro 8:28; 2Co 5:1; 2Ti 1:12; 1Jo 3:2,14,24.  Knowledge of God is Infinite.:  Deeds Performed by the Lord that Men Might Receive:  Ex 6:7; 8:10; 16:12; Jos 3:10; 1Ki 18:37; Isa 45:3; Joe 2:27; Zec 4:9; Mt 9:6; Joh 10:38; 14:31; 17:23.  God's :  General Reference to:  1Sa 2:3; Ps 69:5; 139:2; Isa 40:28; Da 2:22; Mt 6:8; 1Co 3:20; 1Jo 3:20.  Men's Hearts Searched by Jehovah:  1Ch 28:9; Ps 44:21; Jer 17:10; 23:24; Am 9:3; Zep 1:12; Ro 8:27.  The Secrets of the Heart Read by Christ:  Pr 15:11; Jer 20:12; Mt 12:25; 22:18; Mr 2:8; Lu 6:8; 11:17; 16:15; Joh 2:25; Ac 15:8.  All the Ways of Men are Known to God:  Job 34:21; Ps 1:6; 119:168; 139:3; 142:3; Pr 5:21; Jer 16:17; 32:19.  God's Knowledge of the Saints:  In Time of Trouble:  Na 1:7.  At every day Tasks:  Joh 1:48.  Their Individual Names:  Joh 10:3.  In timate Acquaintanceship:  Joh 10:14.  True Love Recognized:  1Co 8:3; Ga 4:9.  The Sure Foundation of Christian Hope:  2Ti 2:19.  In tellectual:  (General References to):  Pr 1:4; 2:10; 14:6; 15:7; 24:4; Da 1:4; 5:12; 12:4.  Withheld from Man.:  See Knowledge; Withheld.  Withheld:  Reasons for Withholding:  Because Perilous:  Ge 2:17; De 29:29.  In ability to Apprehend Truth:  Joh 13:7.  Human Weakness Necessitates:  Joh 16:12.  Earthly Limitations Fetter:  1Co 13:12.  Gradual Revelation, the Divine Plan:  Eph 3:5.  To giveOpportunity for Faith:  1Jo 3:2.  Ignorance in reference to the Future:  Pr 27:1; Ec 3:22; 6:12; 8:7; 9:12; 10:14; 11:2; Mt 24:43; Ac 20:22; Jas 4:14.  Secret things belong to God:  De 29:29; Pr 25:2; Da 12:9; Mr 13:32; Re 5:3; 10:4.  Christ's Knowledge of the Father:  Mt 11:27; Joh 7:29; 8:55; 10:15; 17:25.  Called Learning:  (Learning, examples of Men Possessing):  Da 1:17; Ac 7:22; 22:3.  Responsibility according to:  Mt 11:22; Mr 6:11; Lu 12:48; Joh 3:19; 9:41; 15:22; Ro 2:12.:  Experience:  Knowledge Experimental):  General references to:  Job 12:12; 32:7; Ps 37:25; Ec 1:16.  Prepares Men for the Duties of Life:  Fitted Israel to Sympathize with Strangers:  Ex 23:9.  Prepared the Demoniac to Witness:  Mr 5:19.  Christ's Message grounded in Experience:  Joh 3:10-11.  Qualified the Blind Man to Testify:  Joh 9:25.  Fitted Paul for a Ministry of Comfort:  2Co 1:4.  Enabled the Apostles to Speak with Authority:  2Pe 1:16:  Knowledge, Divine:  General Reference to:  1Sa 2:3; Ps 69:5; 139:2; Isa 40:28; Da 2:22; Mt 6:8; 1Co 3:20; 1Jo 3:20.  Men's Hearts Searched by Jehovah:  1Ch 28:9; Ps 44:21; Jer 17:10; 23:24; Am 9:3; Zep 1:12; Ro 8:27.  The Secrets of the Heart Read by Christ:  Pr 15:11; Jer 20:12; Mt 12:25; 22:18; Mr 2:8; Lu 6:8; 11:17; 16:15; Joh 2:25; Ac 15:8.  All the Ways of Men are Known to God:  Job 34:21; Ps 1:6; 119:168; 139:3; 142:3; Pr 5:21; Jer 16:17; 32:19.  God's Knowledge of the Saints:  In Time of Trouble:  Na 1:7.  At every day Tasks:  Joh 1:48.  Their Individual Names:  Joh 10:3.  In timate Acquaintanceship:  Joh 10:14.  True Love Recognized:  1Co 8:3; Ga 4:9.  The Sure Foundation of Christian Hope:  2Ti 2:19.  '.

Nave's Topical Bible provides references for the word knowledge  as: 'Of good and evil:  Ge 2:9,17; 3:22.  Is power:  Pr 3:20; 24:5.  Desire for:  1Ki 3:9; Ps 119:66; Pr 2; 3; 12:1; 15:14; 18:15.  Rejected:  Ho 4:6.  Those who reject are destroyed:  Ho 4:6.  Fools hate:  Pr 1:22,29.  A divine gift:  1Co 12:8.  Is pleasant:  Pr 2:10.  Shall be increased:  Da 12:4.  The earth shall be full of:  Isa 11:9.  The fear (reverence) of the Lord is the beginning of:  Pr 1:7.  Of more value than gold:  Pr 8:10.  The priest's lips should keep:  Mal 2:7.  Of salvation:  Lu 1:77.  Key of:  Lu 11:52.  "Now we know in part":  1Co 13:9-12.  Of God more than burnt offering:  Ho 6:6.  Of Christ:  Php 3:8'.

We find forms of the word judgment  occurring 421 times in 408 verses of the Bible, 81 times in 79 verses of the New Testament, and in Philippians, only in our current sentence.  Please see the notes for Romans C14S16 and Romans 14:10-LJC about The Judgment Seat of Christ.  Please see the note for Romans C2S2 for links to every verse in Romans which talks about judgment.  Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about judgment without mercy.  Please see the note for Revelation 19:2-LJC about judgment by God.  Please also see the note for Matthew 32-33 about the phrase Judge of all the earth.  Please see the note for Romans 8:1-LJC about the fact that we will be judged by works.  Please see the note for Ephesians C5S6 about judgment by us.  Please see the note for 1Corinthians 1:10 about a discussion on how we are to judge.  Please see the note for 1Corinthians C4S5 about judge nothing before the time.  The New Testament definition, for this word, is: 'Comparison of actions and attitudes, which a person displays, to the statutes and commandments of a rightful authority.  Judgment results in reward of the obedient and punishment of the disobedient with the amount of reward or punishment determined by the judge'.  Please also see the following notes about this word: Matthew 5:21; Mark 6:11; Luke 10:14; John 5:22; Acts 8:33; Romans 1:32; 1Corinthhans 1:10; 2Corinthhans 5:10; Galatians 5:10; 2Thessalonians 1:5; 1Timothy 5:24; Hebrews 6:2; James 2:6; 1Peter 4:17; 2Peter 2:3; 1John 4:17; Jude 1:6; Revelation 14:7.

Webster's 1828 dictionary defines judgment  as: 'n. the act of judging; the act or process of the mind in comparing its ideas, to find their agreement or disagreement, and to ascertain truth; or the process of examining facts and arguments, to ascertain propriety and justice; or the process of examining the relations between one proposition and another.  1. the faculty of the mind by which man is enabled to compare ideas and ascertain the relations of terms and propositions; as a man of clear judgment or sound judgment. the judgment may be biased by prejudice. Judgment supplies the want of certain knowledge.  2. the determination of the mind, formed from comparing the relations of ideas, or the comparison of facts and arguments. In the formation of our judgments, we should be careful to weigh and compare all the facts connected with the subject.  3. In law, the sentence of doom pronounced in any cause, civil or criminal, by the judge or court by which it is tried. Judgment may be rendered on demurrer, on a verdict, on a confession or default, or on a non-suit. Judgment, though pronounced by the judge or court, is properly the determination or sentence of the law. A pardon may be pleaded in arrest of judgment.  4. the right or power of passing sentence.  5. Determination; decision.  Let reason govern us in the formation of our judgment of things proposed to our inquiry.  6. Opinion; notion.  She, in my judgment, was as fair as you.  7. In Scripture, the spirit of wisdom and prudence, enabling a person to discern right and wrong, good and evil.  Give the king thy judgments, of God. Ps.72.  8. A remarkable punishment; an extraordinary calamity inflicted by God on sinners.  Judgments are prepared for scorners. Prov.19. Is.26.  9. the spiritual government of the world.  The Father hath committed all judgment to the Son.  John 5.  10. the righteous statutes and commandments of God are called his judgments. Ps.119.  11. the doctrines of the gospel, or God's word. Matt.12.  12. Justice and equity. Luke 11. Is.1.  13. the decrees and purposes of God concerning nations. Rom.11.  14. A court or tribunal. Matt.5.  15. Controversies, or decisions of controversies. 1 Cor.6.  16. the gospel, or kingdom of grace. Matt.12.  17. the final trial of the human race, when God will decide the fate of every individual, and award sentence according to justice.  ForGod shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Eccles.12.  Judgment of God. formerly this term was applied to extraordinary trials of secret crimes, as by arms and single combat, by ordeal, or hot plowshares, etc.; it being imagined that God would work miracles to vindicate innocence'.

Nave's Topical Bible provides references for the word judgment  as: 'The GENERAL:  1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9-10; Am 4:12; Mt 3:12; 7:22-23; 8:29; 10:15; 11:22; 12:36-37,41-42; 13:30,40-43,49-50; 16:27; 22:11-13; 23:14; 25; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31-32; 12:2-5; 13:24-29; 19:12-26; 20:45-47; Joh 5:22; 12:48; Ac 2:19-21; 10:42; 17:31; 24:25; Ro 2:5-10,12-16; 14:10-12; 1Co 3:13; 4:5; 6:2; 2Co 5:10; 2Th 1:7-8; 2Ti 4:1,8; Heb 6:2; 9:27; 10:27; 1Pe 4:5,7; 2Pe 2:4,9; 3:7,10-12; 1Jo 4:17; Jude 1:6,14-15,24; Re 1:7; 6:15-17; 11:18; 20:11-15; 22:12.  ACCORDING to OPPORTUNITY AND WORKS:  Ge 4:7; Job 34:11; Pr 11:31; 12:14; 24:11-12; Ps 62:12; Isa 3:10-11; 5:1-6,15-16; 24:2; 28:24-28; 59:18; Jer 17:10-11; 32:19; Eze 7:3-4,27; 9:4-6; 16:59; 18:4-9,19-32; 33:18-20; 39:24; Ho 4:9; 12:2; Am 3:2; Zec 1:6; Mt 10:14-15; 11:24; 12:37; 21:33-36; 23:14; 25:14-30; Mr 6:11; 14:21; Lu 9:5; 10:12-15; 11:49-51; 12:47-48; 13:6-9; 19:12-27; 20:47; 21:1-4; Joh 3:19-20; 5:45; 9:41; 12:48; 15:22,24; Ro 2:5-12,27; 1Co 3:8,12-15; 4:5; 2Co 2:15-16; 11:15; Ga 6:5-10; Eph 6:7-8; Col 3:25; 1Ti 1:13; 2Ti 4:14; Heb 2:2-3; 10:26-30; 12:25; Jas 2:12-13; 1Pe 1:17; 2Pe 2:20-21; Re 2:23; 20:12-13'.

Thompson Chain Topics provides references for the word judgment  as: 'According to Privilege:  Mt 11:22; Mr 6:11; Lu 12:48; Joh 3:19; 9:41; 15:22; Ro 2:12.  According to Works:  Ps 62:12; Pr 24:12; Jer 17:10; 32:19; Eze 18:30; Mt 16:27; Ro 2:6; 2Co 5:10; 1Pe 1:17; Re 2:23; 20:12; 22:12.  Forbidden:  Mt 7:1; Ro 2:1; 14:4,13; 1Co 4:5; Jas 4:12.  Christ's Command:  Mt 7:1-2.  In excusable:  Ro 2:1.  Not our prerogative:  Ro 14:4.  Judge our own lives:  Ro 14:13.  Because not acquainted with all facts:  1Co 4:5.  to is assuming too much:  Jas 4:12.  Last, the:  General References to:  Mt 25:31-32; 2Co 5:10; Heb 9:27; 2Pe 2:9; 3:7; 1Jo 4:17; Jude 1:14-15; Re 20:12.  Line of:  (The divine):  2Ki 21:13; Isa 28:17; 34:11; La 2:8; Am 7:8.  Universal:  Mt 25:32; Ac 17:31; Ro 2:16; 14:12; 2Co 5:10; Re 20:12.  Judgments, God's :  GENERAL REFERENCES TO:  Ex 6:6; 12:12; Ps 9:16; 36:6; Eze 25:11; 30:14; 38:22; 39:21; Mal 3:5.  EXAMPLES OF MEN SMITTEN:  1Sa 25:38; 2Sa 6:7; 2Ki 6:18; 15:5; 19:35; 1Ch 21:7; 2Ch 26:20; Ac 12:23.  SPECIAL JUDGMENTS inflicted:  Bones Scattered:  2Ki 23:14; Ps 53:5; Jer 8:1; Eze 6:5.  Disease Sent:  Ex 9:10; Nu 16:47; 1Sa 5:6; 2Ki 5:27; 15:5; 2Ch 13:20; 21:18; 26:19; Ac 12:23.  DROUGHT:  General References to.:  Examples of:  1Ki 17:1; Jer 14:4; Joe 1:19; Am 4:7; Hag 1:11; Jas 5:17.  PESTILENCE:  threatened:  Le 26:25; Nu 14:12; De 28:21; Jer 14:12; 21:6; 27:13; Eze 5:12; 6:11; 7:15; Mt 24:7; Lu 21:11.  Sent:  2Sa 24:15; Ps 78:50; Am 4:10.  PLAGUES:  General References to:  Le 26:21; Nu 14:37; 16:46; 25:9; De 28:59.  Of Egypt:  Ex 7:20; 8:6,17,24; 9:6,10,23; 10:13,22; 12:29'.

We find forms of the word approve  occurring 14 times in the Bible and only in our current sentence within Philippians.  Those verses are: Psalms 49:13; Lamentations 3:36; Acts 2:22; Romans 2:18; Romans 14:18; Romans 16:10; 1Corinthians 11:19; 1Corinthians 16:3; 2Corinthians 6:4; 2Corinthians 7:11; 2Corinthians 10:18; 2Corinthians 13:7; Our current sentence; 2Timothy 2:15.  In ternational Standard Bible Encyclopedia defines approve  as: 'This word, as ordinarily used, means "to entertain a favorable opinion concerning" (Ps 49:13; La 3:36). Its Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill," i.e. by some act, generally a signature, to express approval. In New Testament, a number of times, for Greek dokimazo, "to test, try, make proof of," and its derivative, dokimos, "tested," "tried." the word will, in almost every ease, imply that the proof is victoriously demonstrated, the proved is also approved, just as in English we speak of "tried men" (Trench, Greek Synonyms of New Testament). It is the word most frequently used for the testing of ores. that which does not stand the test is adokimos, "reprobate." Compare Jer 6:30 King James Version: "reprobate silver." that which stands the test is dokimos, "approved." "Salute Apelles the approved in Christ" (Ro 16:10); "they that are approved" (1Co 11:19); "Present thyself approved unto God" (2Ti 2:15); when he hath been "approved" (Jas 1:12). See also Ro 14:18,22; 1Th 2:4'.  The New Testament definition for this word is: 'To entertain a favorable opinion concerning.  The Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill"'.

We find forms of the word excellent  occurring 70 times in 66 verses of the Bible, 14 times in the New Testament, and in Philippians, in: our current sentence and 3:8.  Please note that this word is a derivative of the word excel.  Webster's 1828 dictionary defines excellent  as: 'a. Being of great virtue or worth; eminent or distinguished for what is amiable, valuable or laudable; as an excellent man or citizen; an excellent judge or magistrate.  1. Being of great value or use, applied to things; remarkable for good properties; as excellent timber; an excellent farm; an excellent horse; excellent fruit.  2. Distinguished for superior attainments; as an excellent artist.  3. Consummate; complete; in an ill sense.  Elizabeth was an excellent hypocrite'.

Please see the note for 1Corinthians C5S7 for links to every verses in the Bible which use any form of the word sincere  along with a definition and links from other commentators.  Webster's 1828 dictionary defines sincerely  as: 'adv. Honestly; with real purity of heart; without simulation or disguise; to love virtue sincerely'.  C1-S6 is the only other place in this epistle which uses any form of the word sincere.  The links from the Treasury of Scripture Knowledge, related to word sincere  within this Step, are: 'Php 1:16; Ge 20:5; Jos 24:14; Joh 1:47; Ac 24:16; 1Co 1:8; 2Co 1:12; 2:17; 4:1-2; 8:8; Eph 4:15; 5:27; 6:24; 1Th 3:13; 5:23'.

Please see the note for Romans C14S27 about the word offence.  The New Testament definition is: ' a violation or breach of a law, custom, rule, etc.  a. any public wrong or crime b. a nonindictable crime punishable on summary conviction 3. annoyance, displeasure, or resentment give offence (to) to cause annoyance or displeasure (to) take offence to feel injured, humiliated, or offended 6. a source of annoyance, displeasure, or anger 7. (Military) attack; assault 8. Archaic injury or harm 9. (Team Sports / American Football) American football (usually preceded by the) a. the team that has possession of the ball b. the members of a team that play in such circumstances'.

The links from the Treasury of Scripture Knowledge, related to word offence  within this Step, are: 'Mt 16:23; 18:6; 26:33; Ro 14:20; 16:17; 1Co 8:13; 10:32; 2Co 6:3; Ga 5:11; 1Th 3:13'.

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 New Testament 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 New Testament 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.

Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about for links to every place in the New Testament where the phrase day of  deals with a significant event such as prophecy.

Please see the note for Romans 1:29 about the word fill.  The New Testament definition for this word is: 'Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more'.  Please see the note for 4:18 about the word full.  The New Testament definition is: 'Replete; having within its limits all that it can contain'.

Please see the note for James 3:18 about the phrase fruit of righteousness.  The New Testament definition for this word is: 'New spiritual life in us from letting our Lord Jesus Christ work in and through our physical lite and then giving us His righteousness'.  Please also see the note for Romans C8S21 about the word firstfruits.  Please also see the note for 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.  Forms of this word are also used, in this book, in: 1:22; 4:17.

We find forms of the word fruit  along with forms of the word righteousness  in: Proverbs 10:16; 11:30; 12:12; Isaiah 3:10; 32:16; Amos 6:12; 2Corinthians 9:10; Ephesians 5:9; our current sentence; Hebrews 12:11 and James 3:18 .  The links from the Treasury of Scripture Knowledge, related to this Step, are: 'filled:  Php 4:17; Ps 1:3; 92:12-14; Isa 5:2; Lu 13:6-9; Joh 15:2,8,16; Ro 6:22; 15:28; 2Co 9:10; Ga 5:22-23; Eph 5:9; Col 1:6,10; Heb 12:11; Jas 3:17-18.
are:  Ps 92:14-15; Isa 60:21; 61:3,11; Mt 5:16; Joh 15:4-5; 1Co 10:31; Eph 2:10; Col 1:6; 2Th 1:12; Heb 13:15-16; 1Pe 2:5,9; 4:10-11,14'.

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The New Testament definition is: 'anything that is not righteous with that word defined below'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The New Testament 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 notes for Philippians 1:9-11 and 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 Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for 2Corinthians 3:9 about where we see righteousness  attached to glory  in a single verse.

Please see the note for Romans C15S14 about the word glory.  There is a lot of information about this word in that note.  The New Testament definition for this word is: 'Brightness, splendor, luster'.  The New Testament for the word glorified  is: 'past-tense form of the word glory'.  The New Testament for the word glorifying  is: 'applying the word glory in an ongoing manner'.  The New Testament for the word Glorious  is: 'Illustrious; of exalted excellence and splendor; resplendent in majesty and divine attributes; applied to God'.  Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory.  Please also see the Minor Titles of the Son of God to see the title of: hope of glory.  All true Biblical hope  is based in Him.  Think about what was revealed in the 'Mount of transfiguration'.  We also find glory  in Philippians in: our current sentence 2:11; 3:19; 4:19 and 4:20.

We find praise  in Philippians in: our current sentence and 4:8.  Please see the note for 1Corinthians C11S2 about the use of the word praise.  The New Testament 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 be sure to use the links within the sentence outline to see notes related to this sentence which contains doctrine not repeated here.

Treasury of Scripture Knowledge provides links for this sentence as: 'this. Php 1:4.
your. Php 3:15-16; Job 17:9; Pr 4:18; Mt 13:31-33; 2Co 8:7; 1Th 3:12; 4:1,9-10; 2Th 1:3; Phm 1:6; 1Pe 1:22.
in knowledge. 1Co 14:20; Eph 5:17; Col 1:9; 3:10; 2Pe 1:5; 3:18.
judgment. or, sense. Heb 5:14.
ye. Isa 7:15-16; Am 5:14-15; Mic 3:2; Joh 3:20; Ro 2:18; 7:16; 8:7; 12:2,9.
approve things that are excellent. or, try things that differ. Job 12:11; 34:3; Ro 12:2; 2Co 11:13-15; Eph 5:10; 1Th 5:21; Heb 5:12-14; 1Jo 4:1; Re 2:2.
that ye may be. Php 1:16; Ge 20:5; Jos 24:14; Joh 1:47; Ac 24:16; 2Co 1:12; 2:17; 8:8; Eph 4:15; 5:27; 6:24; 1Th 3:13; 5:23.
without. Mt 16:23; 18:6; 26:33; Ro 14:20; 16:17; 1Co 8:13; 10:32; 2Co 6:3; Ga 5:11; 1Th 3:13.
till. 1Co 1:8.
filled. Php 4:17; Ps 1:3; 92:12-14; Isa 5:2; Lu 13:6-9; Joh 15:2,8,16; Ro 6:22; 15:28; 2Co 9:10; Ga 5:22-23; Eph 5:9; Col 1:6,10; Heb 12:11; Jas 3:17-18.
are. Ps 92:14-15; Isa 60:21; 61:3,11; Mt 5:16; Joh 15:4-5; 1Co 10:31; Eph 2:10; Col 1:6; 2Th 1:12; Heb 13:15-16; 1Pe 2:5,9; 4:10-11,14.
unto. Joh 15:8; Eph 1:12,14'.

Home  Start of Chapter
C1-S5 (Verse 12-14) Paul wants them to have correct understanding of events which they heard about.
  1. First Step: Paul wants them to have correct understanding of what happened.
    1. But I would ye should understand,
    2. brethren,
    3. that the things which happened unto me have fallen out rather unto the furtherance of the gospel;.
  2. Second Step: Paul wants them to have correct understanding of the results on lost people.
    1. So that my bonds in Christ are manifest in all the palace,
    2. and in all other places;.
  3. Third Step: Paul wants them to have correct understanding of the results on saved people.
    1. And many of the brethren in the Lord,
    2. waxing confident by my bonds,
    3. are much more bold to speak the word without fear.

In the chapter outline that is at the start of this chapter, this sentence gives an exception to what Paul has been saying.  We see this by the sentence starting with the word But.  Thus, we need to understand the prior three sentences which tell us how God was blessing the Philippians, and how He would continue to bless them, in order to understand the exception to those statements.  The exception is in this sentence and the next sentence.  The next sentence gives details related to this sentence and needs to be considered with this sentence in order to understand the context.  Please also see the chapter outline in the note for the chapter in order to understand how these sentences fit within the context of the chapter.  Where the prior sentences were encouraging God's people to 'Keep on keeping on!', these sentences explain the Devil's attempt to make them quit.

Our sentence gives us three Steps to take in order to achieve the understanding that God wants us to have about this situation.  As always, we see that we must that the First Step before we can go on to further Steps.  Please look at the titles of each Step, in the outline above, in order to understand, in a general way, what each Step is doing and why they have to be done in this order.

In our sentence outline above we have links to three notes in other Studies (gospel; Christ and Lord).  Those notes all refer the reader back to here for context and sentence structural considerations.  They also assume that the reader will read the other notes for details related to the other Study.  Thus, the note in the Study on Gospel has very little details but tells the reader that while most references to gospel  in this epistle refer to the gospel of the Lord Jesus Christ; in this sentence it is actually referring to the gospel of Christ.  In order to understand this distinction, we also need to understand what is in the notes within the Lord Jesus Christ Study and how / why this sentence specifically uses Christ in the Second Step but uses Lord in the third Step.

Our third Step specifically says brethren in the Lord.  It is not talking about a gospel  but is talking about brethren.  In addition, they are in the Lord  and not in Christ.  As explained in The note for this verse in the Lord Jesus Christ Study, these brethren in the Lord  were saved Jews who were preaching sanctification  through keeping the religious part of the Mosaic Law.  They opposed sanctification  through the ongoing personal ministry of Christ.  Paul explains this in the next sentence where we read The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds.  Paul deals with these people and their erroneous doctrine in far more detail within the epistles to the Galatians; the Ephesians; and the Colossians.

In our Second Step we see Paul talking about my bonds in Christ.  When we read about Paul's fights with religious Jews, In Acts and Paul's epistles, we see that the main fight was over how we become sanctified.  In deed, Acts 15 tells us that the Council of Jerusalem was over this doctrinal disagreement and that Paul was arrested in Acts 22 because of saved Jews who still held onto doctrinal error, and the chapters between show us that this was an ongoing disagreement.  God eventually destroyed all of those who held this doctrinal error.  However, at the time that this epistle was written, and the context of our sentence, makes it cleat that Paul's bonds in Christ  were directly due to this doctrinal disagreement.  Therefore, the gospel  of this sentence is the gospel of Christ.

OK.  Now that we know what the controversy was about, we can see that the exception from the blessings of God and the encouragement to 'Keep on keeping on!' was when people were zealous of doctrinal error and refusing to obey the gospel of Christ for their personal sanctification.  With that in mind we can not look at the details of this sentence and of the next sentence.

In our First Step we see that Paul is writing to brethren. .In our third Step we see that Paul is talking about brethren in the Lord.  This distinction is deliberate and, as the next sentence reveals, the brethren in the Lord  are considered to be brethren  only because The Lord  said that they were.  With the things that Paul wrote that they were doing, we should expect no warm feelings toward them.  However, the brethren  of the First Step were people that Paul had prayed for on a regular basis and that he demonstrated care for them in the type of prayer that he reported and in his effort to bring them understanding  and comfort.  Simply put: we choose our friends but inherit our family.  While both groups were part of the family of God, the brethren  of our First Step were also friends to Paul.

Our First Step starts with the word But  because in this sentence Paul is explaining things that some did not understand  where the subject of prior sentences were things that they did understand.  Basically, there was disagreement between brethren in the Lord  over sanctification and the ones who believed doctrinal error were taking their disagreement to lost people instead of resolving the conflict within the church, like they were supposed to do.  The specifics of this disagreement are in the next sentence.  This is one of the sins in 1Corinthians which proved that these people were spiritually immature (see Test of Spiritual Maturity).  That is why Paul says that The things which happened unto me have fallen out rather unto the furtherance of the gospel.  The gospel of Christ not only brings sanctification,  but it also causes saved people to mature spiritually.  In addition, it causes saved people who reject it to act in a way which shows that they are rejecting it and staying spiritually immature.  These people were acting exactly like spoiled children who hit someone when they don't get their way.  The actions by the brethren in the Lord  did not cause The furtherance of the gospel,  even though that was what they claimed to be doing.  However, it did show their rejection of the gospel of Christ and, therefore, their actions have fallen out  from the gospel  which they rejected.

In our Second Step we see Paul report the results of this conflict on lost people.  When Paul says that his bonds  were manifest,  he means they were 'revealed in every possible way and to a great extent'.  In stead of people being completely unaware of what was happening to Paul, his condition was the center of the gossip circuit.  Everybody, including the top people of government, were talking about the situation and trying to be up on what was happening.  Like most religious people who reject the wisdom of God,  the brethren in the Lord  thought they were fooling people.  However, even lost people can see motivations behind the actions of people.  They could tell that Some indeed preach Christ even of envy and strife...not sincerely, supposing to add affliction to my bonds.  When people see religious fanatics deliberately attacking someone who disagrees with them that causes the outsiders to suppose that the one being attacked has the truth because someone with truth will openly compare truth to falsehood while the person pushing a lie will try to back-stab the person with the truth.  Thus, their efforts only convinced lost people that the gospel of Christ was, in fact, truth.

Moving on to our third Step we see how this attention of lost people affected the saved people.  The details are in this Step and in the next sentence but Ci-S8 tells us how Paul saw the controversy when he said notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.  The people who were preaching doctrinal error had their sight fixed upon this physical world.  As mentioned, Some indeed preach Christ even of envy and strife...not sincerely, supposing to add affliction to my bonds.  All of these results are in this physical world.  However, Paul had his sight on the spiritual, as is shown in C1-S9 and C1-S10.  In addition, Paul shares the spiritual perspective so that we know how to look at these types of circumstances and still praise God, and rejoice,  in spite of efforts to hurt us physically.

Our third Step tells us that God's people were not witnessing because of fear.  As we read in other parts of the Bible, God lets a little persecution come and everyone becomes a blabber-mouth and whiteness.  This makes no sense according to the wisdom of this world  but makes perfect sense according to the wisdom of God.

Please see the note for 1Corinthians C14S2 for where that epistle uses forms of understanding  along with a definition.  Forms of the word understanding  is used only in our current sentence and 4:7.  The New Testament definition is: 'under and stand. the sense is to support or hold in the mind'.

Please see the note for Matthew 1:2 for where forms of brethren.  The New Testament 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'.  Brethren  is used in: our current sentence; 3:1; 13; 17; 4:1; 8; 21.  Sister  is not used in Philippians.  Brother  is used only in 2:25.

The words fell  and fallen  are the past-tense forms of the word fall.  Please see the note for 1Timothy 3:6 about the word fall.  The New Testament definition for this word is: 'moving from a high position to a low position'.  This word is often used symbolically for the spiritual meaning which is: 'To drop from a higher place. Rain falls from the clouds; a man falls from his horse. Apostasy: unexpectedly moving from a high spiritual position to a low spiritual position. I beheld Satan as lightning fall from Heaven. Luke 10'.

Within our sentence, the phrase The things which happened unto me have fallen out rather unto the furtherance of the gospel  means that The things which happened unto me  are the result of people rejecting the gospel.

Please see the note for Luke 12:31 about the word rather.  The New Testament definition for this word is: 'More readily or willingly; with better liking; with preference or choice'.

Please see the note for Philippians 1:25-26 about the word further.  The New Testament definition for this word is: 'A helping forward; promotion; advancement'.  Please also see the note for Philippians 1:12 about the phrase furtherance of the gospel.

Please see the note for 1:3-7 for links to every place in this epistle where we find the word bond  along with links to notes in other Studies, which have much more information on the Biblical usage of this word.  Please also see the notes for 1Corinthians C7S16 about this word.  The New Testament definition forthese words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'.  Please also see the note for 2Peter 2:19 about the word bondage.

Please see the notes for Romans C16S33 and 1John-Manifest about the word manifest.  Those notes include a definition, links to where this word is used in those epistles and links from other commentators. This sentence is the only place in Philippians where We find this word.

Please see the note for Mark 14:54 about the word palace.  Easton's Bible Dictionary defines this word as: 'Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Ne 1:1; Da 8:2). It is the name given to the temple fortress (Ne 2:8) and to the temple itself (1Ch 29:1). It denotes also a spacious building or a great house (Da 1:4; 4:4,1; Es 1:5; 7:7), and a fortified place or an enclosure (Eze 25:4). Solomon's palace is described in 1Ki 7:1-12 as a series of buildings rather than a single great structure. thirteen years were spent in their erection. this palace stood on the eastern hill, adjoining the temple on the south. In the New Testament it designates the official residence of Pilate or that of the high priest (Mt 26:3,58,69; Mr 14:54,66; Joh 18:15). In Php 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (The life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Ac 28:16), and hence his nameans sufferings became known in all the praetorium. the "soldiers that kept" him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (The palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome. "In the chambers which were occupied as guard-rooms," says Dr. Manning, "by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. to add to the 'offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship.Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade'.

Please see the note for Luke 2:40 about the word waxed.  The only part of the definition, from Webster's 1828 , that applies is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse'.

Please see the note for Philippians 1:3-7 about the word confident.  The New Testament 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.

Please also see the note for Hebrews 3:6 about the word confidence.  The New Testament 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 New Testament 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 Romans 15:15-16 for links to every place in the Bible where we find the word bold  along with a definition.  The word bold  is defined as: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion.  2. Requiring courage in the execution; executed with spirit or boldness; planned with courage and spirit; as a bold enterprise.  3. Confident; not timorous'.

Please see the note for Romans 11:1 about the phrase I say.  The New Testament definition is: 'This phrase expresses a personal opinion, which usually follows the phrase'.  Bible authors uses this phrase when they introduces their own point into an ongoing discussion.  When Jesus  says this phrase, He is giving a personal command.  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 Colossians 2S2 about the word word.  The New Testament definition is: 'a single component part of human speech or language'.  However, The word of God  is the holy scriptures and in the English language, it is only the KJV-1611.  Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God.  Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word.  When a Bible reference uses an uppercase word, it is referring to Jesus Christ.  The uppercase makes this a formal name of the Son of God.  However, while the exact definition is different, the properties are spiritually similar to the lowercase word.  Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord.  Please note that The word of the Lord  is a sub-set of The word of God.  The word of God  contains all of God's written truth including recording the lies of Satan.  The word of the Lord  is that part of The word of God  which will be used to judge us.  The lies from Satan are not included within the word of the Lord.

Please see the note for Romans C11S25 about the word fear.  The New Testament definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of This passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us. the saved are commanded to "fear the Lord"'.  The word fear  only occurs in Philippians in our current sentence and 2:16.   Please see the note for Matthew 10:26 about the phrase fear not.

There is an extremely popular doctrinal error which claims that the fear of the lord  means 'deep abiding respect'.  The true Biblical definition is: 'The absolute assurance that God will hurt us more than we can imagine if we continue in sin'.  This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards.  Please also see Colossians 3:8 about children of wrath.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'that. Ac 21:28-36; 22; 28.
rather. Ex 18:11; Es 9:1; Ps 76:10; Ac 8:4; 11:19-21; Ro 8:28,37; 2Ti 2:9.
bonds in Christ. Ac 20:23; 21:11-13; 26:29; 28:17,20; Eph 3:1; 4:1; 6:20; Col 4:3-18.  In Christ. or, for Christ. 1Pe 4:12-16.
The palace. or, Caesar's court. Php 4:22.
in all other places. or, to all others. 1Th 1:8-9.
brethren. Php 4:1; Col 4:7.
waxing. Ac 4:23-31; 2Co 1:3-7; Eph 3:13; 6:19-20; Col 4:4; 1Th 2:2.
without. Lu 1:74; 12:5-7'.

Home  Start of Chapter
C1-S6 (Verse 15-17) Paul explains the motives behind people's actions.
  1. Equivalent Section: Comparison of the motives for preaching.
    1. First Step: Notice the wrong motive.
      1. Some indeed preach Christ even of envy and strife;.
    2. Second Step: Notice the correct motive.
      1. and some also of good will:.
  2. Equivalent Section: Why the motive is wrong.
    1. The one preach Christ of contention,
    2. not sincerely,
    3. supposing to add affliction to my bonds:.
  3. Equivalent Section: Why the motive is right.
    1. But the other of love,
    2. knowing that I am set for the defense of the gospel.

Please see the note at the start of the chapter about the outline of this chapter and how sets of sentences deal with different points within that outline.  This sentence and the prior (1:12 through 1:17) present the confusion introduced by the Devil in an attempt to keep these spiritually mature Christians from continuing to do the will of God.  We see this when we consider the context of our sentences / verses.  The prior sentences told these saints to 'Keep on keeping on!'.  Since the prior sentence start with the word But,  it, and our current sentence, tell us of an exception to the exhortation of the prior sentences.  Where those were encouraging God's people to 'Keep on keeping on!', these explain the Devil's attempt to make them quit.

In our prior sentence Paul identified some things that devil motivated people were doing to cause doubt and confusion within the saints who were truly trying to do their part in the fellowship in the gospel.  Paul showed that, within the brethren in the Lord,  there were actually two groups of people trying to achieve different goals.  They each preach Christ  but do it different ways because of their having different goals and different motivations.  In our current sentence Paul tells us these different goals and different motivations and tells us how to identify which group a person truly belongs to based upon their true motivations and goals.  In order to eliminate confusion you must first identify the source of the confusion, and the reason for that confusion.  Only after that can you deal with the results of confusion, which Paul does in the next few sentences.

Please notice that our sentence has three Equivalent Sections.  The First Equivalent Section identifies the two groups and their primary motivations.  (The word of  means 'belongs to'.  The preaching of Christ  'belongs to' the motivation named.)  Our Second Equivalent Section tells us the motivations and goals of one group while the third Equivalent Section tells us the motivations and goals of the other group.  Thus, we see that the way to identify and separate groups, when there is conflict and confusion, is to look at their motivations and goals.

In our First Equivalent Section and Second Equivalent Section we see that one group preach Christ  but with wrong motivations and goals.  Please use the two links in the sentence outline above to go to the two different notes in the Lord Jesus Christ Study.  The first note explains how saved people (brethren in the Lord)  can be led into following doctrinal error.  The second note points out that there are saved people (brethren in the Lord)  who are not true Christians  ('disciples of Christ') and who have God's Holy Spirit in them but do not have Christ in them.  Rejection of this truth has caused many problems within the church because if we refuse to accept these differences then we can not eliminate doctrinal error and the source of doctrinal error.  1Corinthians 5:6 and Galatians 5:9 tell us A little leaven leaveneth the whole lump.  If we do not eliminate the source of doctrinal error then the entire church will eventually turn to doctrinal error.  This true result is shown repeatedly by history.

One very important lesson from the doctrine in these sentences is to keep our motives pure.  Many people fall for the fallacy that 'The end justifies the means'.  That is just one of the errors that our sentence warns us to avoid.

Returning to our First Equivalent Section we see two Steps.  First we are told how to identify people who are preaching doctrinal error.  Then we are told how to identify people who are preaching truth.  The expectation is that we will use these methods to separate people and their doctrine in order to eliminate confusion.  (1Corinthians 14:33 tells us For God is not the author of confusion, but of peace, as in all churches of the saints.)  We must eliminate the source of confusion if we are to truly follow God.  In 1Corinthians 5:3-5 Paul told the church how to deal with someone within the church who was the source of doctrinal error and sin.  He said In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.  However, that was a different situation from here.  That epistle was written to a church where the source of error was in the church.  In this epistle, Paul is writing to the church at Philippi about doctrinal error being preached by brethren in the Lord  who are in Rome.  Thus, the instructions of this epistle are what to do when people of another church are preaching doctrinal error.

Our First Step tells us that these people did preach Christ  but it was even  ('of equal weight or the same as') 'belonging to' (of)  envy and strife.  The purpose and result of these people preaching Christ  was to produce envy and strife.  Even though they were saved brethren in the Lord,  they were not following Christ  and were not true Biblical Christians. .Christ .does not teach saved people to do these things but teaches the opposite.  Please r notice that our Second Step says and some also of good will.  Thus, we see the clear distinction of these two groups of saved brethren in the Lord.  We also see that we need to look at the motivation and results of people before we call them Christian.  Our Equivalent Section is clearly teaching that there is a Biblical division and, therefore, we are to use this division if we are rightly dividing the Word of truth  (2Timothy 2:15).

One of Satan's most effective weapons is to confuse the identification of true Christians  by getting church to accept the doctrinal error that all saved are Christians.  However, our sentence teaches otherwise.  This note in the Lord Jesus Christ Study has more details on separating saved people who are true Biblical Christians  from saved people who are not true Biblical Christians.

Where our First Equivalent Section showed us the Biblical division that we are to use with saved people, our Second Equivalent Section tell us more about the saved brethren in the Lord  who are not true Biblical Christians.  This note in the Lord Jesus Christ Study has more details on the fact that true Biblical Christians  are in Christ.  We can tell that the saved people of our Second Equivalent Section are NOT in Christ because they preach of contention  and they are not sincerely  and they are supposing to add affliction to my bonds.  Please see below in this note for more details on these words.  However, the lesson of this Equivalent Section is that if we want to be in Christ and to have God consider us to be a true Biblical Christian  then we need to make sure that these things are never said about us.

Our third Equivalent Section tells us about true Biblical Christian  who are in Christ.  Their main motivation is love  and their main goal is to be like Paul who was set for the defense of the gospel.  As explained in This note within the Word Study on Gospel, this is the gospel of the Lord Jesus Christ.  It is the gospel of the Lord Jesus Christ  because this church was the most spiritually mature church at that time and they understood the need to defend  ALL of the truth of God that is within the gospel.  Thus, it is the version which puts equal emphasis on each point of the full gospel and is the gospel of the Lord Jesus Christ.

As noted back in 1:3-7; part of the fellowship in the gospel  is the ability and responsibility of The defense of the gospel.  Thus, Paul is letting the Philippians know that there are other true Biblical Christians  in other churches and that they are not alone in spite of brethren in the Lord  who taught doctrinal error.  When we start seeing people all around us who claim to be Christians  and yet teach doctrinal error, it can seem like our church is the only one standing for truth.  At times like these we need to remember 1Kings 19:18 which says Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.  When we feel alone we need to seek our God and ask Him to put us in touch with others of like faith so that we can fellowship and encourage each other.

That concludes the analysis of the sentence as a whole and in phrases.  Below are the definitions and links related to Word Studies

Please see the note for Luke 3:11 about the word indeed.  The New Testament definition, for this word, is: 'in reality; in truth; in fact'.  Please also see the following notes about this word: Phpilipians 2:27; Phpilipians 3:1.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC for the word preach.  Those notes have links to every place in those epistles where we find forms this word along with a dictionary definition, links from other commentators and good-sized discussions on what we are to preach.  The New Testament definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'.  Please also see the note for Romans C10S17 for the word preacher.  That note has links to every place in the Bible where We find this word along with a short note on each verse and a dictionary definition.  The New Testament definition is: 'One who discourses publicly on religious subjects.  1. One that inculcates anything with earnestness.  No preacher is listened to but time'.

Please see the note for Galatians 5:19 for links to many place on this site with links where we find forms of the word envy  along with a definition.  The word envy  is defined as: 'To see against, that is, to look with enmity. 1. to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

Please see the note for Galatians 5:19 for links to many place on this site with links where we find forms of the word strife  along with a definition.  Please also see the note for Romans 13:13 for links to every place in the New Testament where we find the word strife  along with a definition and links from other commentators.  The word strife  is defined as: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts. Often includes anger or enmity; struggle for victory; quarrel or war'.

Please see the note for Romans C7S16 about the word good.  The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good  does not match what men think it should be'.  Please also see the note for Romans C11S26 about the word goodness.  Please also see the note for Mark 14:14 about the word goodman.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

We find forms of the word will  occurring 3895 times in 2903 verses of the Bible, 581 times in 495 verses of the New Testament, and in Philippians, in: 1:6; our current sentence; 1:18; 2:13; 2:20 and 2:23.  Webster's 1828 dictionary defines will  as: 'n. See the Verb.  1. that faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue. the will is directed or influenced by the judgment. the understanding or reason compares different objects, which operate as motives; the judgment determines which is preferable, and the will decides which to pursue. In other words, we reason with respect to the value or importance of things; we then judge which is to be preferred; and we will to take the most valuable. these are but different operations of the mind, soul, or intellectual part of man. Great disputes have existed respecting the freedom of the will. Will is often quite a different thing from desire.  A power over a m and subsistence, amounts to a power over his will.  2. Choice; determination. It is my will to prosecute the trespasser.  3. Choice; discretion; pleasure.  Go, then, the guilty at thy will chastise.  4. Command; direction.  Our prayers should be according to the will of God.  5. Disposition; inclination; desire. What is your will, Sir? in this phrase, the word may also signify determination, especially when addressed to a superior.  6. Power; arbitrary disposal.  Deliver me not over to the will of my enemies. Psalm 27.  7. Divine determination; moral purpose or counsel.  Thy will be done. Lords Prayer.  8. Testament; the disposition of a m and estate, to take effect after his death. Wills are written, or nuncupative, that is, verbal.
Good will,  1. Favor; kindness.  2. Right intention. Philippians 1.  Ill will, enmity; unfriendliness. It expresses less than malice.  Tohave ones will, to obtain what is desired.  At will. to hold an estate at the will of another, is to enjoy the possession at his pleasure, and be liable to be ousted at any time by the lessor or proprietor.  Will with a wisp, Jack with a lantern; ignis fatuus; a luminous appearance sometimes seen in the air over moist ground, supposed to proceed from hydrogen gas.
WILL, v.t. G., L., Gr. the sense is to set, or to set forward, to stretch forward. the sense is well expressed by the L.  1. to determine; to decide in the mind that something shall be done or forborne; implying power to carry the purpose into effect. in this manner God wills whatever comes to pass. So in the style of princes; we will that execution be done.  A man that sits still is said to be at liberty, because he can walk if he will it.  2. to command; to direct.  Tis yours, of queen! to will the work which duty bids me to fulfill.  3. to be inclined or resolved to have.  There, there, Hortensio, will you any wife?  4. to wish; to desire. What will you?  5. to dispose of estate and effects by testament.  6. It is sometimes equivalent to may be. Let the circumstances be what they will; that is, any circumstances, of whatever nature.  7. Will is used as an auxiliary verb, and a sign of the future tense. It has different signification in different persons.  1. I will go, is a present promise to go; and with an emphasis on will, it expresses determination.  2. thou wilt go, you will go, express foretelling; simply stating an event that is to come.  3. He will go, is also a foretelling. the use of will in the plural, is the same. We will, promises; ye will, they will, foretell'.

When we combine the Biblical definition of good  with the definition of will  we have:God controls how we determine our attitudes and actions'.

Thompson Chain Topics provides references for the word will  as: 'God's , submission to:  the Result of Inward Law:  Ps 40:8.  Prayer Essential to:  Ps 143:10; Mt 6:10.  Establishes a Divine Relationship:  Mt 12:50.  Christ the Perfect Example of:  Mt 26:42; Joh 5:30.  Tends to Spiritual Knowledge:  Joh 7:17; Ac 21:14; Ro 12:2.  Whole-hearted Required:  Eph 6:6; Heb 13:21.  The Rule of Every-day Life:  Jas 4:15; 1Jo 2:17.
I Will's of Christ:  Not as "I will":  Mt 26:39.  "I will," be thou clean:  Lu 5:13.  "I will" raise him up at the last day:  Joh 6:40.  If I be lifted up, "I will" draw:  Joh 12:32.  "I will" come again:  Joh 14:3.  "I will" that they be with me:  Joh 17:24.  If "I will" that he tarry:  Joh 21:22'.

Nave's Topical Bible provides references for the word will  as: 'The MENTAL FACULTY:  Freedom of, recognized by God.  Ge 4:6-10; De 5:29; 1Ki 20:42; Isa 1:18-20; 43:26; Jer 36:3,7; Joh 7:17.  OF GOD, the SUPREME RULE OF DUTY:  Mt 6:10; 12:50; 26:39,42; Mr 3:35; 14:36; Lu 11:2; 22:42; Joh 4:34; 5:30; 6:38-40; Ac 18:21; Ro 12:2; 15:32; 1Co 4:19; 16:7; Heb 6:3.  A TESTAMENT:  Of Abraham:  Ge 25:5-6.  Of Jacob:  Ge 48; 49.  Of David:  1Ki 2:1-9.  Of Jehoshaphat:  2Ch 21:3.  May not be annulled:  Ga 3:15.  In force only after death:  Heb 9:16-17'.

We find the words contend / contention  occurring 23 times the Bible and only 4 times in the New Testament.  Those verses are: Acts 15:39; our current sentence; 1Thessalonians 2:2 and Jude 1:3.  Webster's 1828 dictionary defines contention  as: 'n. L. See Contend.  1. Strife; struggle; a violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel.  Multitudes lost their lives in a tumult raised by contention among the partiz and of the several colors.  2. Strife in words or debate; quarrel; angry contest; controversy.  Avoid foolish questions, and genealogies, and contentions, and strivings about the law. Titus 3.  A fools lips enter into contention. Proverbs 18.  3. Strife or endeavor to excel; emulation.  4. Eagerness; zeal; ardor; vehemence of endeavor.  This is an end worthy of our utmost contention to obtain'.  The New Testament definition forthese words is: 'A violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel'.  Please also see the note for 1Corinthians 11:16 for links to the 5 verses in the Bible which use the word contentious.  Please note that this is pretty much the opposite of the words content / contentment.

Thompson Chain Topics provides references for the word contention  as: 'Contentious Woman:  Pr 19:13; 21:9; 25:24; 27:15.  The Contentious Spirit:  Ps 120:7; 140:2; Pr 15:18; 17:19; 18:6; 26:21; Hab 1:3.  Causes of:  Hatred:  Pr 10:12.  Pride:  Pr 13:10.  Contentious Spirit:  Pr 26:21.  Anger:  Pr 29:22.  Foolish questions:  1Ti 6:4; Jas 3:16.  Forbidden:  Pr 3:30; 17:14; 20:3; 25:8; 26:17; Php 2:3; 2Ti 2:14,24; Jas 3:14.  In the Church.:  1Co 1:11; 3:3; 6:6; 2Co 12:20; Php 4:2.  In the Family:  Ge 21:10; Pr 18:19; 19:13; 21:9,19; 27:15.  General Examples of:  Ge 13:7; 26:20; De 1:12; 2Sa 19:43; Ac 23:9.  Civil.:  (general references to):  2Ch 15:6; Jer 51:46; Mr 13:7; Lu 21:10-11'.

Nave's Topical Bible provides references for the word contention  as: 'General scriptures concerning:  Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29-30; 25:8,24; 26:17,20-21; 27:15; 28:25; 29:22; 30:33; Isa 41:11-12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24-25; Lu 11:17; 12:51-53,58-59; Ro 2:8; 12:18; 13:13; 14:1,19,21; 16:17-18; 1Co 1:10-13; 3:1,3-4; 4:6-7; 6:1-7; 11:16-19; 2Co 12:20; Ga 5:10,15,19-21; Php 1:15-16; 2:3,14-15; 1Ti 1:5-7; 2:8; 3:2-3; 6:3-5,20-21; 2Ti 2:14,23-25; Tit 3:1-3,9; Jas 3:14-16; 4:1-2.  See ANGER.  See ENVY.  See JEALOUSY.  See MALICE.  In STANCES OF:  Between Abraham and Lot's herdsmen:  Ge 13:6-7.  Abimelech's:  Ge 21:25.  Isaac's and those of Gerar:  Ge 26:20-22.  Laban and Jacob:  Ge 31:36.  Israelites:  De 1:12.  Jephthah and his brothers:  Jg 11:2.  Jephthah and the Ephraimites:  Jg 12:1-6.  Israel and Judah, about David:  2Sa 19:41-43.  Disciples, over who could be the greatest:  Mr 9:34; Lu 22:24.  Jews, concerning Jesus:  Joh 10:19.  Christians at Antioch (in Syria), about circumcision:  Ac 15:2.  Paul and Barnabas, about Mark:  Ac 15:38-39.  Pharisees and Sadducees, concerning the general resurrection:  Ac 23:7-10.  The Corinthian Christians:  1Co 1:11-12; 6:6'.

Please see the note for 1Corinthians C5S7 for links to every verses in the Bible which use any form of the word sincere  along with a definition and links from other commentators.  Webster's 1828 dictionary defines sincerely  as: 'adv. Honestly; with real purity of heart; without simulation or disguise; to love virtue sincerely'.  C1-S4 is the only other place in this epistle which uses any form of the word sincere.  The links from the Treasury of Scripture Knowledge, related to word sincere  within this Step, are: 'Php 1:16; Ge 20:5; Jos 24:14; Joh 1:47; Ac 24:16; 1Co 1:8; 2Co 1:12; 2:17; 4:1-2; 8:8; Eph 4:15; 5:27; 6:24; 1Th 3:13; 5:23'.

Please see the note for Luke 24:37 about the word suppose.  Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence?  When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence.  2. to imagine; to believe; to receive as true.  Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13.  3. to imagine; to think.  I suppose,  If our proposals once again were heard--  4. to require to exist or be true. the existence of things supposes the existence of a cause of the things.  One falsehood supposes another, and renders all you say suspected.  5. to put one thing by fraud in the place of another. Not in use'.

Please see the note for Matthew 6:27 about the word add.  Webster's 1828 defines this word as: ', v.t. L. addo, from ad and do, to give.  1. to set or put together, join or unite, as one thing or sum to another, in an agreegate; as, add three to four, the sum is seven.  2. to unite in idea or consideration; to subjoin.  Towhat has been alledged, let this argument be added.  3. to increase number.  Thou shalt add three cities more of refuge. Deut. 19.  4. to augment.  Rehoboam said, I will add to your yoke. 1Kings, 12.  Ye shall not add to the word which I command you. Deut. 4.  As here used, the verb is intransitive, but there may be an ellipsis.  Toadd to, is used in scripture, as equivalent to give, or bestow upon. Gen. 30, Matt. 6. In Gal. 2, the word is understood to signify instruction. "In conference they added nothing to me." In narration, he or they added, is elliptical; he added words, or what follows, or he continued his discourse.  In general, when used of things, add implies a principal thing, to which a smaller is to be annexed, as a part of the whole sum, mass, or number'.  The New Testament definition for this word is: 'The mathematical function.  Ignoring either side of the word add  changes what is said into doctrinal error'.  Please also see the note for Luke 12:31 about the word added.  Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'.

The New Testament definition forThe word add  is: 'The mathematical function.  Ignoring either side of the word add  changes what is said into doctrinal error'.

We find forms of the word affliction  occurring 180 times in 172 verses of the Bible, 31 times in the New Testament, and in Philippians, in: our current sentence and 4:14.  Please see the note for 2Timothy C4S3 which has links to every place in the Bible where we find the word afflictions  (plural).  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'.  The New Testament definition for this word is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

Easton's Bible Dictionary provides references for the word affliction  as: 'common to all (Job 5:7; 14:1; Ps 34:19); are for the good of men (Jas 1:2-3,12; 2Co 12:7) and the glory of God (2Co 12:7-10; 1Pe 4:14), and are to be borne with patience by the Lord's people (Ps 94:12; Pr 3:12). they are all directed by God (La 3:33), and will result in the everlasting good of his people (2Co 4:16-18) in Christ Jesus (Ro 8:35-39). '.

Torrey's Topical Textbook provides references for the word affliction  as: 'God appoints:  2Ki 6:33; Job 5:6,17.  God dispenses, as He will:  Job 11:10; Isa 10:15; 45:7.  God regulates the measure of:  Ps 80:5; Isa 9:1; Jer 46:28.  God determines the continuance of:  Ge 15:13-14.  God does not willingly send:  La 3:33.  Man is born to:  Job 5:6; 14:1.  Saints appointed to:  1Th 3:3.  Consequent upon the fall:  Ge 3:16-19.  Sin produces:  Job 4:8; 20:11; Pr 1:31.  Sin visited with:  2Sa 12:14; Ps 89:30-32; Isa 57:17; Ac 13:10-11.  Often severe:  Job 16:7-16; Ps 42:7; 66:12; Jon 2:3; Re 7:14.  Always less than we deserve:  Ezr 9:13; Ps 103:10.  Frequently terminate in good:  Ge 50:20; Ex 1:11-12.  Tempered with mercy:  Ps 78:38; 106:43-46; Isa 30:18-21; La 3:32; Mic 7:7-9; Na 1:12.  Saints are to expect:  Joh 16:33; Ac 14:22.  Of saints, are comparatively light:  Ac 20:23-24.  Of saints, are but temporary:  Ps 30:5; 103:9; Isa 54:7-8.  Saints have joy under:  Job 5:17; Jas 5:11.  Of saints, end in joy and blessedness:  Ps 126:5-6.  Often arise from the profession of the gospel:  Mt 24:9; Joh 15:21; 2Ti 3:11-12.  Exhibit the love and faithfulness of God:  De 8:5; Ps 119:75; Pr 3:12; 1Co 11:32; Heb 12:6-7.
Afflicted Saints:  God is with:  Ps 46:5,7.  God is a refuge and strength to:  Ps 27:5-6.  God comforts:  Isa 49:13; Jer 31:13; Mt 5:4; 2Co 1:4; 7:6.  God preserves:  Ps 34:20.  God delivers:  Ps 34:4,19.  Christ is with:  Joh 14:18.  Christ supports:  2Ti 4:17; Heb 2:18.  Christ comforts:  Isa 61:2; Mt 11:28-30; Lu 7:13; Joh 14:1; 16:33.  Christ preserves:  Isa 63:9; Lu 21:18.  Christ delivers:  Re 3:10.  Should praise God:  Ps 13:5; 56:8-10; 57:6; 71:20-23.  Should imitate Christ:  Heb 12:1-3; 1Pe 2:21-23.  Should imitate the prophets:  Jas 5:10.  Should be patient:  Lu 21:19; Ro 12:12; 2Th 1:4; Jas 1:4; 1Pe 2:20.  Should be resigned:  1Sa 3:18; 2Ki 20:19; Job 1:21; Ps 39:9.  Should not despise chastening:  Job 5:17; Pr 3:11; Heb 12:5.  Should acknowledge the justice of their chastisements:  Ne 9:33; Job 2:10; Isa 64:5-7; La 3:39; Mic 7:9.  Should avoid sin:  Job 34:31-32.  Should trust in the goodness of God:  Job 13:15; Ps 71:20; 2Co 1:9.  Should turn and devote themselves to God:  Ps 116:7-9; Jer 50:3-4.  Should keep the pious resolutions made during afflictions:  Ps 66:13-15.  Should be frequent in prayer:  Ps 50:15; 55:16-17.  (See Affliction, Prayer under).  Should take encouragement from former mercies:  Ps 27:9; 2Co 1:10.  Examples of afflicted saints:  Joseph, Ge 39:20-23; Ps 105:17-19.  Moses, Heb 11:25.  Eli, 1Sa 3:18.  Nehemiah, Ne 1:4.  Job, Job 1:20-22.  David, 2Sa 12:15-23.  Paul, Ac 20:22-24; 21:13.  Apostles. 1Co 4:13; 2Co 6:4-10.
Afflicted, Duty toward the:  to pray for them:  Ac 12:5; Php 1:16,19.  Tosympathize with them:  Ro 12:15; Ga 6:2.  Topity them:  Job 6:14.  Tobear them in mind:  Heb 13:3.  Tovisit them:  Jas 1:27.  Tocomfort them:  Job 16:5; 29:25; 2Co 1:4; 1Th 4:18.  Torelieve them:  Job 31:19-20.  Toprotect them:  Ps 82:3; Pr 22:22; 31:5.
Affliction, Consolation under: .  God is the Author and Giver of:  Ps 23:4; Ro 15:5; 2Co 1:3; 7:6; Col 1:11; 2Th 2:16-17.  Christ is the Author and Giver of:  Isa 61:2; Joh 14:18; 2Co 1:5.  The Holy Ghost is the Author and Giver of:  Joh 14:16; 15:26; 16:7; Ac 9:31.  Promised:  Isa 51:3; 66:13; Eze 14:22-23.  Through the Holy Scriptures:  Ps 119:50,76.  By ministers of the gospel:  Isa 40:1-2; 1Co 14:3; 2Co 1:4,6.  Is abundant:  Ps 71:21; Isa 66:11.  Is strong:  Heb 6:18.  Is everlasting:  2Th 2:16.  Is a cause of praise:  Isa 12:1; 49:13.  Pray for:  Ps 119:82.  Saints should administer to each other:  1Th 4:18; 5:11,14.  Is sought in vain from the world:  Ps 69:20; Ec 4:1; La 1:2.  Tothose who mourn for sin:  Ps 51:17; Isa 1:18; 40:1; 61:1; Mic 7:18-19.  To thetroubled in mind:  Ps 42:5; 94:19; Joh 14:1; 16:20,22.  Tothose deserted by friends:  Ps 27:10; 41:9-12; Joh 14:18; 15:18-19.  To thepersecuted:  De 33:27.  To thepoor:  Ps 10:14; 34:6,9-10.  To thesick:  Ps 41:3.  To thetempted:  Ro 16:20; 1Co 10:13; 2Co 12:9; Jas 1:12; 4:7; 2Pe 2:9; Re 2:10.  In prospect of death:  Job 19:25-26.  1Th 4:14; Heb 4:9; Re 7:14-17; 14:13.  Under the infirmities of age:  Ps 71:9,18.
Affliction, Prayer under: .  Exhortation to:  Jas 5:13.  That God would consider our trouble:  2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1.  ForThe presence and support of God:  Ps 10:1; 102:2.  That the Holy Spirit may not be withdrawn:  Ps 51:11.  Fordivine comfort:  Ps 4:6; 119:76.  Formitigation of troubles:  Ps 39:12-13.  Fordeliverance:  Ps 25:17; 39:10; Isa 64:9-12; Jer 17:14.  Forpardon and deliverance from sin:  Ps 39:8; 51:1; 79:8.  That we may be turned to God:  Ps 80:7; 85:4-6; Jer 31:18.  Fordivine teaching and direction:  Job 34:32; Ps 27:11; 143:10.  Forincrease of faith:  Mr 9:24.  Formercy:  Ps 6:2; Hab 3:2.  Forrestoration to joy:  Ps 51:8; 69:29; 90:14-15.  Forprotection and preservation from enemies:  2Ki 19:19; 2Ch 20:12; Ps 17:8-9.  That we may know the causes of our trouble:  Job 6:24; 10:2; 13:23-24.  That we may be taught the uncertainty of life:  Ps 39:4.  That we may be quickened:  Ps 143:11.
Afflictions Made Beneficial: .  In promoting the glory of God:  Joh 9:1-3; 11:3; 21:18-19.  In exhibiting the power and faithfulness of God:  Ps 34:19-20; 2Co 4:8-11.  In teaching us the will of God:  Ps 119:71; Isa 26:9; Mic 6:9.  In turning us to God:  De 4:30-31.  In keeping us from again departing from God:  Job 34:31-32.  In leading us to seek God in prayer:  Jg 4:3; Jer 31:18; La 2:17-19; Ho 5:14-15.  In convincing us of sin:  Job 36:8-9.  In leading us to confession of sin:  Nu 21:7; Ps 32:5; 51:3,5.  In testing and exhibiting our sincerity:  Job 23:10; Ps 66:10; Pr 17:3.  In trying our faith and obedience:  Ge 22:1-2.  In humbling us:  De 8:3,16; 2Ch 7:13-14.  In purifying us:  Ec 7:2-3.  In exercising our patience:  Ps 40:1; Ro 5:3; Jas 1:3; 1Pe 2:20.  In rendering us fruitful in good works:  Joh 15:2; Heb 12:10-11.  In furthering the gospel:  Ac 8:3; 11:19-21; Php 1:12; 2Ti 2:9; 4:16-17.  Exemplified:  Joseph's brethren, Ge 42:21.  Joseph, Ge 45:5,7-8.  Israel, De 8:3,5.  Josiah, 2Ki 22:19.  Hezekiah, 2Ch 32:25-26.  Manasseh, 2Ch 33:12.  Jonah, Jon 2:7.  Prodigal son, Lu 15:21.
Afflictions of the Wicked, the: .  God is glorified in:  Ex 14:4; Eze 38:22-23.  God holds in derision:  Ps 37:13; Pr 1:26-27.  Are multiplied:  De 31:17; Job 20:12-18; Ps 32:10.  Are continual:  Job 15:20; Ec 2:23; Isa 32:10.  Are often sudden:  Ps 73:10; Pr 6:15; Isa 30:13; Re 18:10.  Are often judicially sent:  Job 21:17; Ps 107:17; Jer 30:15.  Are for examples to others:  Ps 64:7-9; Zep 3:6-7; 1Co 10:5-11; 2Pe 2:6.  Are ineffectual of themselves, for their conversion:  Ex 9:30; Isa 9:13; Jer 2:30; Hag 2:17.  Their persecution of saints, a cause of:  De 30:7; Ps 55:19; Zec 2:9; 2Th 1:6.  Impenitence is a cause of:  Pr 1:30-31.  Sometimes humble them:  1Ki 21:27.  Frequently harden:  Ne 9:28-29.  Produce slavish fear:  Job 15:24; Ps 73:19; Jer 49:3,5.  Saints should not be alarmed at:  Pr 3:25-26.  Exemplified:  Pharaoh and the Egyptians, Ex 9:14; 14:24-25.  Ahaziah, 2Ki 1:1-4.  Gehazi, 2Ki 5:27.  Jehoram, 2Ch 21:12-19.  Uzziah, 2Ch 26:19-21.  Ahaz, etc., 2Ch 28:5-8,22'.

Thompson Chain Topics provides references for the word affliction  as: 'General References to:  Ex 3:7; Job 14:1; Ps 119:50,143; Isa 63:9; Ro 8:18; 2Co 4:8.  Blessings in Disguise:  Job 5:17; 23:10; 34:31; Ps 119:67; Ec 7:2; Jon 2:2; Zec 13:9; 2Co 4:17; Heb 12:11; Re 7:14.  From God:  De 8:5; Ru 1:20; Job 6:4; 16:12; Ps 66:11; 90:7; 102:9-10; Eze 24:16.  Of Ministers and Prophets:  Eze 24:18; 1Co 4:11; 2Co 6:5; 11:23; 12:7; 1Th 3:3.  Chastisement, a Mark of the Father's Love:  De 8:5; Job 33:19; Ps 94:12; Pr 3:11-12; Jer 10:24; Joh 15:2; 1Co 11:32; Heb 12:5; Re 3:19.  Often Blessings in Disguise:  Job 5:17; 23:10; 34:31; Ps 119:67; Ec 7:2; Jon 2:2; Zec 13:9; 2Co 4:17; Heb 12:11; Re 7:14.  Special Comforting Passages:  Job 5:19; 11:16; Ps 27:5; 30:5; 42:5; 103:13; 119:50; 138:7; Isa 46:4; 61:3; 63:9; Mt 5:4; Joh 14:1; Ro 8:28; 1Th 3:7; 4:13.  Despondency, Moments of, in the Lives of Good Men:  Moses:  Nu 11:15.  Joshua:  Jos 7:7.  Elijah:  1Ki 19:4.  Job:  Job 10:1; Ps 31:10.  David:  Ps 42:6; 69:2; 73:16; 137:1.  Jeremiah:  Jer 15:10; Mic 7:1.  The Disciples:  Lu 24:17.  Deliverance from, promised to Believers:  Job 5:19; Ps 91:3; 116:8; Isa 46:4; 1Co 10:13; 2Co 1:10; 2Ti 4:18; Heb 2:15; 2Pe 2:9.  True Believers do not Faint under:  2Co 4:1,16; Ga 6:9; Eph 3:13; Heb 12:5; Re 2:3.  From God:  De 8:5; Ru 1:20; Job 6:4; 16:12; Ps 66:11; 90:7; 102:9-10; Eze 24:16.  Impenitence in, examples of:  2Ki 17:14; 2Ch 28:22; 33:23; Ne 9:29; Jer 6:15; Da 9:13; Lu 16:31; Re 9:21.  Life Tested by the Lord:  the Inward Life Tried:  Ps 17:3.  The Refining Process:  Zec 13:9; Mal 3:3.  The Test of the Storm:  Lu 6:48.  The Final Test:  1Co 3:13; Jas 1:12.  Of Ministers and Prophets:  Eze 24:18; 1Co 4:11; 2Co 6:5; 11:23; 12:7; 1Th 3:3.  Crying to God in, examples of:  Ex 2:23; 14:10; 17:4; Jg 3:9; 4:3; 6:7; 1Sa 7:9; 1Ki 17:20; 1Ch 5:20; 2Ch 13:14; 14:11; Ps 34:6; 61:2; La 2:18.  Sometimes Prolonged:  Ps 6:3; 13:1; 35:17; 79:5; 80:4; 89:46; 90:13; 94:3; Hab 1:2; Zec 1:12.  Promises concerning:  Promises to the Afflicted:  Job 11:16.  Brighter Days:  Ps 30:5.  Deliverance:  Ps 34:19-20.  Divine Care in Sickness:  Ps 41:3; 50:15; 94:12; 138:7.  Comfort of God's Presence:  Isa 43:2.  An Eternal Home:  Joh 14:1-2.  All things work for the Believer's Good:  Ro 8:28; 2Co 4:17.  Sufficiency of Divine Grace:  2Co 12:9.  Fellowship in Christ's Sufferings:  1Pe 4:12-13.  Membership in the Company of the Redeemed:  Re 7:13-14.  Final Deliverance from Sorrow and Pain:  Re 21:4.  Refining Influence of:  Job 23:10; Ps 66:10; Isa 1:25; 48:10; Jer 9:7; Zec 13:9; Mal 3:3; 1Pe 1:7; 4:12.  Rejoicing in tribulation, examples of:  Famine:  Hab 3:17-18; Mt 5:12; Lu 6:23.  Persecution:  Ac 5:41.  Imprisonment:  Ac 16:23,25.  Poverty:  2Co 6:10; Col 1:24.  Loss of Property:  Heb 10:34.  Fiery Trials:  1Pe 4:12-13.  Resignation in Trial, examples of:  Eli:  1Sa 3:18.  David:  2Sa 12:23; 15:26; 2Ki 20:19.  Job:  Job 1:21.  Christ:  Mr 14:36; Joh 18:11.  Paul's Friends:  Ac 21:14.  Waters of Affliction:  Ps 42:7; 69:1; 88:7; 124:4; Isa 30:20; Jon 2:5.
Afflicted, Promises, Divine: .  Promises to the Afflicted:  Job 11:16.  Brighter Days:  Ps 30:5.  Deliverance:  Ps 34:19-20.  Divine Care in Sickness:  Ps 41:3; 50:15; 94:12; 138:7.  Comfort of God's Presence:  Isa 43:2.  An Eternal Home:  Joh 14:1-2.  All things work for the Believer's Good:  Ro 8:28; 2Co 4:17.  Sufficiency of Divine Grace:  2Co 12:9.  Fellowship in Christ's Sufferings:  1Pe 4:12-13.  Membership in the Company of the Redeemed:  Re 7:13-14.  Final Deliverance from Sorrow and Pain:  Re 21:4'.

Nave's Topical Bible provides references for the word affliction  as: 'MISCELLANY OF MINOR SUB-TOPICS:  God regulates the measure of afflictions:  Ps 80:5; Isa 9:1; Jer 46:28.  Determines the continuance of:  Ge 15:13-14; Nu 14:33; Isa 10:25; Jer 29:10.  Does not willingly send:  La 3:33.  Man is born to:  Job 5:6-7; 14:1.  Saints appointed to:  1Th 3:3.  Consequent upon the fall:  Ge 3:16-19.  Sin produces:  Job 4:8; 20:11; Pr 1:31.  Sinners corrected by:  2Sa 12:14; Ps 89:30-32; Isa 57:17; Ac 13:10-11.  Often severe:  Job 16:7-16; Ps 42:7; 66:12; Jon 2:3; Re 7:14.  Always less than deserved:  Ezr 9:13; Ps 103:10.  Results of, good:  Ge 50:20; Ex 1:11-12; De 8:15-16; Jer 24:5-6; Eze 20:37.  Tempered with mercy:  Ps 78:38-39; 106:43-46; Isa 30:18-21; La 3:32; Mic 7:7-9; Na 1:12.  OF SAINTS.  Tobe expected:  Joh 16:33; Ac 14:22.  Comparatively light:  Ac 20:23; 24; Ro 8:18; 2Co 4:17.  Temporary:  Ps 30:5; 103:9; Isa 54:7-8; Joh 16:20; 1Pe 1:6; 5:10.  Joy under:  Job 5:17; Jas 5:11.  End in joy and blessedness:  Ps 126:5-6; Isa 61:2-3; Mt 5:4; 1Pe 4:13-14.  Often arise from the profession of the gospel:  Mt 24:9; Joh 15:21; 2Ti 3:11-12.  Exhibit the love and faithfulness of God:  De 8:5; Ps 119:75; Pr 3:12; 1Co 11:32; Heb 12:6-7; Re 3:19.  of the WICKED:  God is glorified in:  Ex 14:4; Eze 38:22-23.  God holds in derision:  Ps 37:13; Pr 1:26-27.  Are multiplied:  De 31:17; Job 20:5; 21:17; Ps 32:10.  Continual:  Job 15:20; Ec 2:23; Isa 32:10.  Often sudden:  Ps 73:19; Pr 6:15; Isa 30:13; Re 18:10.  Are often judicially sent:  Job 21:17; Ps 107:17; Jer 30:15.  Are for examples to others:  Ps 64:7-9; Zep 3:6-7; 1Co 10:5,11; 2Pe 2:6.  Are ineffectual for their conversion:  Ex 9:30; Isa 9:13; Jer 2:30; Hag 2:17.  Their persecution of saints, a cause of:  De 30:7; Ps 55:19; Zec 2:9; 2Th 1:6.  Impenitence is a cause of:  Pr 1:30-31; Eze 24:13; Am 4:6-12; Zec 7:11-12; Re 2:21; 22.  Sometimes humble them:  1Ki 21:27.  Frequently harden:  Ne 9:28-29; Jer 5:3.  Produce slavish fear:  Job 15:24; Ps 73:19; Jer 49:3,5.  Saints should not be alarmed at:  Pr 3:25-26.  Exemplified.  In Pharaoh and the Egyptians:  Ex 9:14-15; 14:24-25.  Ahaziah:  2Ki 1:1-4.  Gehazi:  2Ki 5:27.  Jehoram:  2Ch 21:12-19.  Uzziah:  2Ch 26:19-21.  Ahaz, etc:  2Ch 28:5-8,22.  FORSAKEN BY FRIENDS IN: INSTANCES OF:  Job 2:9; 19:13-19.  David:  Ps 31:11-12; 41:9; 88:8,18.  Jesus:  Mt 26:56.  Paul:  2Ti 4:16.  NATIONAL LESSONS FROM:  Joe 1; 2.  UNCLASSIFIED SCRIPTURES RELATING TO:  Ge 3:16-17; De 8:5; 2Sa 7:14; Job 3; 5:6-7,17-18; 6; 7:2-6; 9:18; 12:5; 14:1,22; 16:6-14; 17:7-16; 19:7-20; 23:10; 30:15-19; 33:19-22; 36:8-12,15; Ps 6:6-7; 18:4-6; 31:9-13; 32:3-4; 39:1-4; 42:6-7; 55:4-8; 66:10-12; 69:1-3,20; 73:10; 77:2-4; 80:5-6; 88:3-18; 89:32; 90:10; 102:3-11; 107:4-5,10,17-19; 109:22-24; 116:3; 141:7; 143:3-4; Pr 3:11-12; 12:25; 13:12; 14:10,13; 15:13,15; 17:3,22; 18:14; Ec 2:22-23; 7:2-4; Isa 1:6; 24:1-16; 26:16-17; 48:10; La 1:7,12; 3:1-36; Zec 13:9; Mr 9:49; Joh 15:2; 16:33; 2Co 1:8-9; 4:7-12,16-17; 6:4-10; 11:23-30; Heb 12:6-7,9; 1Pe 5:9; Re 3:19:  BENEFITS OF:  1Ki 8:33,35,47-53; De 4:30-31; 30:1-2; 2Ch 6:28-31; Job 5:6-11,17; 23:10; Ps 94:12-13; Pr 3:11-12; Heb 12:5; Ec 7:2-3; Isa 19:20,22; 26:9; 27:9; Jer 2:27; 22:22-23; 31:19; La 3:27-28; Eze 20:37,43; 6:9; Ho 2:6-7; 5:15; Ro 5:3-4; 8:17,28; 2Co 4:17; Php 1:12-14,19; Heb 12:5; Jas 1:2-4,12; 1Pe 1:7; 4:14.  BENEFITS OF, ILLUSTRATED:  Ge 22:12,16-18; 32:11; 42:21; Ex 9:27-28; 10:7,16-17; 12:31-33; Nu 21:7; Jg 10:6-8,10; 1Sa 12:9-10; 1Ki 13:1-10; 2Ch 15:4; 33:12-13; Ezr 9:5-15; Ne 9:32; Job 34:31-32; 40:1-5; Ps 18:4-6; 66:10-12; 78:34-35; 119:67,71; Isa 26:16; Jer 31:18-19; La 3:19-20; Ho 6:1; Jon 2; Lu 15:11-24; Ac 8:24.  Exemplified:  Joseph's brethren:  Ge 42:21.  Joseph:  Ge 45:5,7-8.  Israel:  De 8:3,5.  Josiah:  2Ki 22:19.  Hezekiah:  2Ch 32:25-26.  Manasseh:  2Ch 33:12.  Jonah:  Jon 2:7.  Prodigal son:  Lu 15:21.  CONSOLATION IN:  Ge 21:17; 16:7-13; 26:17,33; 31:42; Ex 3:7-8,16-17; 14:13-14; De 33:27; 2Sa 22:28; Job 5:6-27; 11:16-19; 16:5; 29:25; 31:19-22; 35:10; Ps 9:9-10; 23:4; 27:5-6; 30:5; 31:7; 34:4,19-20; 37:23-24,32-33; 41:3; 42:5; 46:1; 50:15; 55:22; 56:8-10; 62:1-2,5-8,11-12; 68:6; 69:20,33; 71:20; 73:26; 94:17-19; 103:13-14; 112:4; 119:50,52,54,92,143; 138:3,7-8; 140:12; 145:14; 147:3; Pr 12:13; Ec 4:1; Isa 4:6; 14:31-32; 25:4; 30:19-20; 40:1-2,29; 41:10,13-14,17; 42:3; 43:2; 49:13; 50:4,7-10; 51:3-13; 54:4,11; 58:10; 61:1-3; 63:9; 66:5,13-14; Jer 31:13,25; 39:17-18; La 3:31-33,57; Eze 11:16; Ho 2:14-15; 6:1-3; Na 1:7; Zep 3:18; Mt 5:4,10-12; 10:29-31; 11:28; 14:27; 25:34-36,40; 28:5,9-10; Mr 6:50; Lu 6:21-23; 7:13; 12:6-7; 21:18; Joh 14:1,16,18,27; 15:18,20; 16:20,22,33; Ac 12:5; 23:11; Ro 8:28,35-39; 12:12,15; 15:4; 2Co 1:3-5,7; 4:8-10,16-17; 7:6; 12:9; Ga 6:2; Php 1:19; 1Th 4:13,16-18; 2Th 1:7; 2:16-17; 2Ti 2:12; 4:17; Heb 2:14-15,18; 4:15-16; 6:18; 12:1-4; 13:3,5-6; Jas 1:12,27; 5:8,10; 1Pe 2:21-24; 4:12-14; 5:7; Re 2:9-10; 3:2,10; 7:14-17.  DELIVERANCE FROM:  DESIGN OF:  De 8:2,16; 30:1-3; 31:17; Jg 2:21-22; 1Ki 8:33-48; 2Ch 6:24-31; 7:13-14; Job 33:11,16-30; 36:8-10; Ps 66:10; 106:43-44; 107:10-14,17-21,23-31; 119:71; Ec 7:14; Isa 1:25-27; 4:3-4; 9:13-14; 52:5-6; Jer 24:5; La 1:5; Eze 6:10; 14:10-11; Da 4:25-27,34; Ho 5:15; Am 4:6; Mic 6:9; Mal 3:3; Joh 9:2-3; 11:4; 15:2; 21:19; 1Co 11:32; 2Co 1:4-6; 4:11,17; 12:7; Php 1:29-30; 2Th 1:4-5; Heb 2:10-18; 5:8-9; 12:5-11; 1Pe 1:6-7; 5:10; Re 2:10.  DESPONDENCY IN:  Job 4:5; 9:16-35; Ps 22:1-2; Pr 24:10; La 3:39; Mt 27:46; Mr 15:34; Lu 18:1.  DISPENSATION OF GOD:  Ex 4:11; De 4:5-31; 28:15-68; 32:39; Ru 1:20-21; 1Sa 2:6-7; 2Sa 16:10; 2Ki 6:33; 15:5; 2Ch 7:12-22; Job 1:21; 5:6,17-18; 6:4; 9:12,22; 10:8; 11:10; 12:14-25; 19:6,21; 21:17; 23:16; 27:2; 30:11; 34:29; Ps 38:3; 66:11; 71:20; 78:31-34; 88:6-7,16; 89:38-45; 90:7,15; 102:10,23; Isa 30:20; 45:7; Jer 45:3; La 1:5; 3:1; Da 4:24-26; Am 3:6; Jon 2:3; Mic 1:12; Ro 8:20; 1Co 11:32; Heb 12:10; Re 3:19.  FROM SATAN:  Job 1; 2; 2Co 12:7.  MOCKING AT:  Job 12:5; Pr 17:5.  MURMURING IN:  OBDURACY IN:  Le 26:23-24,27-28; Job 36:12-13; Ps 78:31-32; Isa 8:21; 9:13; 22:12-13; 26:11; 42:25; 57:17; Jer 2:30,35; 3:3; 5:3; 7:28; Da 9:13; Ho 7:9-10,14; 9:17; Am 4:6-11; Zep 3:2,7; Hag 2:17; Re 9:20-21; 16:9-11,21.  As a Judgment:  INSTANCES OF:  Pharaoh:  Ex 8:19; 9:30-34; 14:5-9.  Asa:  2Ch 16:12.  Ahaz:  2Ch 28:22-23.  PENITENCE IN: INSTANCES OF:  Pharaoh:  Ex 8:8; 9:27-30; 12:30-31; 14:5-9.  David:  2Sa 12:15-16,23.  Nebuchadnezzar:  Da 4:28-37.  Levites:  Ne 9:33.  PRAYER IN:  Ge 32:11; 43:14; Ex 17:4; Nu 20:16; 1Sa 1:10-11; 2Sa 12:22; 15:31; 22:7; 1Ki 8:36-50; 2Ki 19:16,19; 1Ch 5:20; 2Ch 6:24-39; 14:11; 20:4-13; 33:12-13; Ne 4:4-5,9; 6:9,14; 9:32; Job 10:2,9,15; 13:21; 16:20; Ps 3:1-2,7; 4:1; 5:8; 6:1-7; 7:1-2,6-7; 9:13-14; 10:1,12-15; 13:1-4; 16:1; 17:1-2,6-9,13-14; 20:1-2; 22:1-21; 25:2,16-19,22; 27:11-12; 28:1; 30:9-10; 31:1-4,14-18; 35:1-3,17,19,22-23,25; 38; 39:10,12-13; 40:13,17; 42:9; 43; 44:4,23-26; 50:15; 54:1-3; 55:1-17; 56; 57:1-2; 59; 60:1-3,11; 61:1-2; 64:1-2; 69; 70:1-2; 71:1-2,4,9,12; 74:1,3,10-11,19,21-23; 77:1-2,7-9; 79:1,5,8-9,11; 80:1,3-5,14; 83; 85:5-7; 86; 88:9-14; 89:39-51; 90:15; 94; 102:2,24; 106:47; 108:6,12; 109; 116:4; 119:22,28,39,41-42,76-77,82,84,107,121-123,134,145-149,153-154,170,173; 120:2; 123:3-4; 126:4; 130; 140; 141; 142:1-2,5-7; 143; Isa 33:2; 38:2-3,14-19; 51:9; 63:15-17; 64:1,9-12; Jer 10:24; 14:8-9,19-21; 15:15; 16:19; 17:17-18; 18:19; 27:8; 32:16-25; La 1:9-11,20; 2:18-19; 5:1,16-17,19-22; Da 6:10; Joe 1:19; Jon 1:14; 2; Hab 1:12-13; Mt 8:25; 14:30; 15:22-28; 26:39,42,44; 27:46; Mr 14:36; 15:34; Lu 18:1; 22:42; 23:46; Joh 11:3; Ac 4:29-30; 7:59-60; 2Co 12:8; Jas 5:13-16:  PRAYER IN, ANSWERED:  PRAYER FOR the AFFLICTED:  RESIGNATION IN:  Job 5:17; 13:15; 34:31-32,34; Ps 4:4; 37:1; 46:10; Pr 3:11; La 3:22-36,39; Mic 6:9; Mt 26:39; Mr 14:36; Lu 21:19; 22:42; Joh 18:11; Ro 5:3; 12:12; 2Co 12:9; Php 2:14; Col 1:11; 1Th 3:3; 2Th 1:4; 2Ti 2:3; 4:5; Heb 10:34; 12:3-12; Jas 1:10; 4:7; 1Pe 1:6; 2:20; 4:12-13,19; 5:6-7.  RESIGNATION IN, EXEMPLIFIED:  Jg 10:15; 1Sa 3:18; 2Sa 12:23; 15:26; 16:10,12; 24:14; 2Ki 4:26; 20:19; Ne 9:33; Es 4:16; Job 1:21-22; 2:10; 13:15; 14:14; Ps 39:9; 71:20; 119:75; Isa 39:8; Jer 10:19; La 1:18; 3:39; Da 9:14; Mic 7:9; Lu 23:40-41; Ac 21:14; Ro 5:3-4; 2Co 6:4-10; 7:4; 2Th 1:4; Jas 5:11.  In STANCES OF RESIGNATION IN:  Aaron, at the death of Nadab and Abihu:  Le 10:1-3.  Against his house were foretold:  1Sa 3:15-18.  David, at the death of his child:  2Sa 12:23.  The Shunammite woman:  2Ki 4:18-37.  Jesus, in Gethsemane:  Mt 26:39; Mr 14:36; Lu 22:42; Joh 18:11.  Paul and Silas in prison:  Ac 16:23-25'.

Please see the note for 1:3-7 for links to every place in this epistle where we find the word bond  along with links to notes in other Studies, which have much more information on the Biblical usage of this word.  Please also see the notes for 1Corinthians C7S16 and Galatians C2-S3 about this word.  The New Testament definition is: 'Anything that binds, as a cord, a chain, a rope; a band'.  Please also see the note for 2Peter 2:19 about the word bondage.

Please see the Doctrinal Study on Love about the word love.  The New Testament definition, of the word love,  is: 'True Biblical love is an attribute of God.  It is doing what is necessary for the other person to received good, especially spiritual cleansing and everlasting reward. This is done without any consideration of cost to self and not consideration of any response by the other and requires a willingness to even bring short-term pain, to self, if that is what is required in order to bring the ultimate long-tern good. The world calls lust love'.  Please see the Doctrinal Study on Love about the word beloved  and the phrase beloved Son.  Often, that phrase is applied to Jesus.  The New Testament definition, of the word beloved,  is: 'be and loved, from love. Greatly loved; dear to the heart'.  Many people preach, and teach, the doctrinal error that true Biblical charity  is actually true Biblical love.  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 also see the note for Romans 13:8 about the phrase law and love.  Please see the note for 1John C4S13 about the phrase perfect love.

Please see the note note for know in 1John about the word know.  The New Testament definition 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'.  The th,  in the word knowethg,  makes it a 'life-style knowing'.  Please also see the note for Philippians 1:9-11 about the word knowledge.  Please see the note for Matthew 1:25 about the word knew.  The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'.  The New Testament definition, for the word knewest  is: 'A life-style past tense form of know'.  Please see the note for Galatians 1:22 about the word unknown.  The New Testament definition, for this word, is: 'not known'.  Please see the note for Romans C6S5 about the phrase Know ye not.  The New Testament definition, for this phrase, is asking the question: 'How could you not know something that is so obvious?'.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for 1Corinthians C16S17 about the word acknowledge.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.  We also find forms of the word know,  within Philippians, in: 1:19; 1:25; 2:19; 2:22; 3:8-11; 4:5; 4:6; 4:12 and 4:15.

Please see the note for 1:3-7 for links to every place in this epistle where we find the word defense / defence  along with a definition and links from other commentators.  The New Testament definition is: 'anything that opposes attack, violence, danger or injury; anything that secures the person, the rights or the possessions of men; fortification; guard; protection; security'.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'preach. Php 1:16,18; Ac 5:42; 8:5; 9:20; 10:36; 11:20; 1Co 1:23; 2Co 1:19; 4:5; 1Ti 3:16.
even. Php 2:3; Mt 23:5; Ro 16:17-18; 1Co 3:3; 13:3; 2Co 12:20; Ga 2:4; Jas 4:5-6.
and. Php 1:17; 1Pe 5:2-4.
not sincerely. Php 1:10; 2Co 2:17; 4:1-2.
supposing. Job 6:14; 16:4; Ps 69:26.
that. Php 1:7; Ro 1:13-17; 1Co 9:16-17; Ga 2:7-8; 1Ti 2:7; 2Ti 1:11; 4:6-7; Lu 21:14; Ac 22:1; 26:1,24; 2Ti 4:16'.

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C1-S7 (Verse 18) What then?

Please also see the note at the start of the chapter about how 1:18 through 1:21 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained the Devil's attempt to stop them.  Now Paul tells them of the results that they should look for which will prove that they are 'Keeping on keeping on!'.

Please see the note for Romans 11:7 for links to every place in the New Testament where we find the phrase what then  along with a explanation of the phrase.  Our sentence is here to make us consider the actual results of what has been said previously.  Paul will explain these results but God doesn't want us just reading over these things but God wants us to actually meditate  on the causes, the results and their relationships so that we will be ready when the devil causes similar things in our own life.

Treasury of Scripture Knowledge provides links for this sentence as: 'What. Ro 3:9; 6:15; 1Co 10:19; 14:15'.

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C1-S8 (Verse 18) the efforts of people with wrong motives make no eternal difference.
  1. First Step: See that wrong motives don't matter.
    1. notwithstanding,
    2. every way,
    3. whether in pretense,
    4. or in truth,
    5. Christ is preached;.
  2. Second Step: Rejoice that Christ  is in control.
    1. and I therein do rejoice,
    2. yea,
    3. and will rejoice.

Please also see the note at the start of the chapter about how 1:18 through 1:21 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained the Devil's attempt to stop them.  Now Paul tells them of the results that they should look for which will prove that they are 'Keeping on keeping on!'.

Our sentence starts with the word notwithstanding,  which means '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'.

This first word links our sentence to the prior which was: What then?  the combination lets us know that Paul is going to give us a conclusion )What then?)  that comes after the prior discussion within this chapter.  In addition, the notwithstanding  means that the opposing arguments, in that discussion, have no standing.  The goals that the opposition sought have no effect and our sentence is going to tell us why all of their efforts were in vain.

As the note for this verse in the Word Study on Truth explains, we are still dealing with the motivations of people because the phrase whether in pretence, or in truth  is comparing two different motivations.  Our current motivations match the motivations which were discussed in the note for C1-S6.  Thus, we see that pretence goes with envy,  strife,  contention,  not sincerely,  and add affliction.  We also see that truth  goes with good will,  love,  and defense of the gospel.  While these parallels show dramatic differences, our sentence tells us that our differences do not matter when God is in control because God can use what His enemies do, with the intention to hurt the cause of God, and turn it to advance His goals.  Our God is that much smarter than all people combined.

In addition, to contrasting pretence  and truth,  the Word Study on Truth puts our verse in a group of verses which apply the word truth  to teach us the doctrine that 'Truth comes directly from God and conforms exactly to that which is correct as defined by God in His Word as interpreted by God's Holy Spirit.  Jesus (as the Son of God and the word of God in human flesh) said He is the truth.  God's Holy Spirit is the Spirit of truth.  What is true matches what God says is true and that often is a spiritual view that does not match the current physical view.  When the spiritual view changes the physical view, we have a miracle from God'.

What we see here is that some people saw the spiritual truth  and preached Christ  to advance that spiritual truth  Meanwhile, some brethren in the Lord  looked at things physically and thought they could get a physical advantage by preaching Christ  in a way that would hurt Paul physically.  What they failed to realize was that Paul had already been through so much physically that physical threats and even physical harm did nothing to change Paul's attitudes or actions.  So, yes they might hurt Paul physically, but it made no difference.  When they preached Christ  they were advancing Paul's spiritual goals and did not realize it because they refused to consider the spiritual perspective.  However, the spiritual perspective was all that Paul was concerned with, which is why he says and I therein do rejoice, yea, and will rejoice.

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!'.

In our First Step we see that Christ  is used for The gospel of Christ.  This is explained in The note for this verse within the Lord Jesus Christ Study.  In our First Step we are told that so long as The gospel of Christ is preached, no physical considerations are worth any thought.  In our Second Step Paul tells us the correct response to have when we are suffering physically so that spiritual goals can be achieved.  This type of response makes people say that we are crazy because all that they can see is the physical, which is all suffering, and they can not see the spiritual, where the victory really is.  What we see here is an example of how to have true joy  and rejoicing  in the midst of tribulation.  We have to keep our eyes on the spiritual victory and ignore, or at least dramatically downplay, the physical.

We find forms of the word notwithstanding  occurring 36 times in the Bible, 13 times in the New Testament, and in Philippians, in: our current sentence and 4:14.  Webster's 1828 dictionary defines notwithstanding  as: 'The participle of withstand, with not prefixed, and signifying not opposing; nevertheless. It retains in all cases its participial signification. For example, "I will surely rend the kingdom from thee, and will give it to thy servant; notwithstanding, in thy days I will not do it, for David thy father's sake." 1 Kings 11. in this passage there is an ellipsis of that, after notwithstanding. that refers to the former part of the sentence, I will rend the kingdom from thee; notwithstanding that (declaration or determination,) in thy days I will not do it. in this and in all cases, notwithstanding, either with or without that or this, constitutes the case absolute or independent.
"It is a rainy day, but notwithstanding that, the troops must be reviewed; " that is, the rainy day not opposing or preventing. that, in this case, is a substitute for the whole first clause of the sentence. It is to that clause what a relative is to an antecedent noun, and which may be used in the place of it; notwithstanding which, that is, the rainy day.
"Christ enjoined on his followers not to publish the cures he wrought; but notwithstanding his injunctions, they proclaimed them." Here, notwithstanding his injunctions, is the case independent or absolute; the injunctions of Christ not opposing or preventing.
This word answers precisely to the latin non obstante, and both are used with nouns or with substitutes for nouns, for sentences or for clauses of sentences. So in the Latin phrase, hoc non obstante, hoc may refer to a single word, to a sentence or to a series of sentences'.

Please see the note for Matthew 9:5 about the word whether.  The New Testament definition for this word is: 'Which of two'.

We find the word pretence  only in Matthew 23:14; Mark 12:40 and our current sentence.  In the gospel accounts Jesus was saying Woe unto you, scribes and Pharisees, hypocrites!  because of their pretence  Webster's 1828 dictionary defines pretense  as: 'n. pretens'. L. proetensus, proetendo.  1. A holding out or offering to others something false or feigned; a presenting to others, either in words or actions, a false or hypocritical appearance, usually with a view to conceal what is real, and thus to deceive. Under pretense of giving liberty to nations, the prince conquered and enslaved them. Under pretense of patriotism, ambitious men serve their own selfish purposes.  Let not Trojans, with a feigned pretense  Of proffer'd peace, delude the Latian prince.  It is sometimes preceded by on; as on pretense of revenging Caesar's death.  2. Assumption; claim to notice.  Never was anything of this pretense more ingeniously imparted.  3. Claim, true or false.  Primogeniture cannot have any pretense to a right of solely inheriting property or power.  4. Something held out to terrify or for other purpose; as a pretense of danger'.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC for the word preach.  Those notes have links to every place in those epistles where we find forms this word along with a dictionary definition, links from other commentators and good-sized discussions on what we are to preach.  The New Testament definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'.  Please also see the note for Romans C10S17 for the word preacher.  That note has links to every place in the Bible where We find this word along with a short note on each verse and a dictionary definition.  The New Testament definition is: 'One who discourses publicly on religious subjects.  1. One that inculcates anything with earnestness.  No preacher is listened to but time'.

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 New Testament definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please see the note for 2:17 for links to sentences within this epistle which use the word yea.  The New Testament definition is: 'Yes; a word that expresses affirmation or assent.  Yea is used only in the sacred and solemn style.  It affirms much more strongly than a simple Yes'.

Please see the note for 1:15-17 for links to every place in this epistle where we find the word will  along with a definition and links from other commentators.  The New Testament definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.  Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the note for 2Corinthians 5:13 about the word beside.  The New Testament definition for this word is: 'be and side, by the side'.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'whether. Php 1:14-17; Mt 23:14; Mr 12:40.
Christ. Php 1:15.
and I. Mr 9:38-40; Lu 9:45,50; 1Co 15:11; 2Jo 1:9-11'.

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C1-S9 (Verse 19-20) the true eternal results of the actions that Paul mentioned.
  1. For I know that this shall turn to my salvation through your prayer,
  2. and the supply of the Spirit of Jesus Christ,
  3. According to my earnest expectation and my hope,
  4. that in nothing I shall be ashamed,
  5. but that with all boldness,
  6. as always,
  7. so now also Christ shall be magnified in my body,
  8. whether it be by life,
  9. or by death.

Please also see the note at the start of the chapter about how 1:18 through 1:21 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained the Devil's attempt to stop them.  Now Paul tells them of the results that they should look for which will prove that they are 'Keeping on keeping on!'.

This sentence and the next sentence both start with the word For  and tell us why Paul said I therein do rejoice, yea, and will rejoice  in the prior sentence.  The therein  was referring to Paul suffering in the flesh so that Christ is preached.  It is critical to understand what these sentences are giving a reason for.  It is easy to ignore the context because it is easy to overlook the For  which starts this sentences and the next sentence.  When people do that it becomes easy to make these sentences mean something other than what Paul meant when he wrote them.  We will be easily led astray if we ignore the context.

With that said, please read the notes for this sentence and for the next sentence within the Lord Jesus Christ Study, by using the links in the sentence outlines.  Then please read The note for this sentence in the Word Study on Spirit for more details.  In particular, look at the start of that Study where the many applications of the word Spirit  are listed with links to other verses which give us the same application.  Now, if you have not just done so, read the note for C1-S8 and the linked notes for that sentence.  All of these are required to truly understand the context and the context is critical to proper interpretation of this sentence.  Things, like why God had Paul use Christ  by itself where he used it in this sentence, are very important to understanding the overall sentence.  Yet that explanation needs to be where it is so that the organization of Studies on this site remains consistent.  Therefore, please take the time to read those other notes before continuing with this note.

The best way to approach understanding this sentence is one phrase at a time and in the order that they appear in the sentence.  With that said, the phrase I know that this shall turn to my salvation  will cause some people lots of problems since there is no doubt about Paul being saved.  As explained in This note within the Lord Jesus Christ Study, salvation  is 'God's life in me'.  This phrase is not talking about Paul receiving initial salvation  but is talking about increasing God's life within Paul.  Just as we increase our physical body size (physical life) by eating food that was once alive, so also do we increase our spiritual life by adding God's life to the salvation that we already have.  We do this by letting God work in and through our physical life.  Thus, when Paul choose to suffer in the flesh so that God could bring spiritual growth to others via people preaching Christ  with the intention of physically hurting Paul, God increased His life within Paul.  In addition, this also increased the everlasting rewards which Paul received in Heaven.  That is what is meant by the phrase I know that this shall turn to my salvation.

When Paul uses the phrase through your prayer  he is referring to the fact that our prayers for others help then to spiritually overcome trouble in the flesh.  In addition, we get spiritual (partial) credit for what God can do through their life with our spiritual support.  This prayer  life is part of the fellowship in the gospel  (C1-S2).  This, our phrase is telling us that the physical suffering that Paul endured so that people would preach Christ,  and the fellowship  of these Christians through their prayer  caused God's life in them to be increased (shall turn to my salvation through your prayer).

One more thing before moving on to the next phrase Paul said it shall  ("absolutely positively goanna') happen.  This is the kind of assurance that the Bible provides to those people who are truly trying to obey God's Word.

Our second Phrase is and the supply of the Spirit of Jesus Christ.  The and  adds this phrase to the spiritual results of Paul suffering in the flesh so that people would preach Christ,  and it is added to the fellowship  of these Christians through their prayer,  which caused God's life in them to be increased (shall turn to my salvation through your prayer).  Our current phrase about The supply of the Spirit  literally tells us of the increase of spiritual life that was already discussed and which is explained in detail in the note for this verse in the Word Study on Spirit, and in The note for this verse in the Lord Jesus Christ Study.  Basically, increasing The supply of the Spirit of Jesus  makes us more capable of following the example from Jesus on how to live in this flesh using the Power of the Holy Ghost.  (Please see the Study called Jesus used power of Holy Spirit.)  In addition, increasing The supply of the Spirit of...Christ  makes us more capable of following the lessons from Christ  as we deal with spiritual matters while we are in this flesh.

Our third phrase (According to my earnest expectation and my hope)  tells us how Paul arrived (According to)  at the conclusion of this sentence (that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death)  and at the conclusion that is the next sentence.  The method that Paul used is my earnest expectation and my hope.  Please look below for the definition of earnest  and consider that your assurance of salvation is he earnest of the Spirit in our hearts  (2Corinthians 1:22; 5:5).  Paul's expectation  was as real as your assurance of salvation because of his personal experience of how God's Spirit works in and through our personal lives.  In addition, this web site repeatedly explains that hope  is an action word like faith  is.  However, where faith  is based upon a promise that we find written in the word of God, hope  is based upon the character of God and has greater rewards than faith  provides.  Paul definitely knew the character of God and, in this area of doctrine, used the path of greatest reward.  Thus, our current phrase tells us how Paul arrived at his conclusion and how we must arrive at this conclusion if we want the same reward.

Our fourth phrase is the first part of Paul's conclusion.  He says that in nothing I shall be ashamed.  2Timothy 2:15 says, Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.  Among other things we can be sure that Paul is rightly dividing the word of truth  when he tells us his conclusion because, otherwise, he could not be positive enough to say that in nothing I shall be ashamed.

Our next phrase tells us that not only will he not be ashamed  but that with all boldness  he is going to continue to do what has made these brethren in the Lord  so mad that they would actively seek his destruction and death.  When the enemies of the truth of the Bible resort to personal attacks and attempts at intimidation, we are to reply with all boldness  as we fight for the spiritual truth of the word of God.

What was just said is emphasized by our next phrase of: as always.  We are to always  reply with all boldness  as we fight for the spiritual truth of the word of God.

Our next phrase starts with so that,  which tells us that we will get the result in the rest of the phrase if we do what the prior phrases told us to do.  That is, if we always  reply with all boldness  as we fight for the spiritual truth of the word of God, then Christ shall be magnified in (our) body.  Please see The note for this verse in the Lord Jesus Christ Study for more details about how this magnification  is true for some saved people while it is not true for others.

Our last two phrases of: whether it be by life, or by death  tell us that even life...or...death  are not important so long as we make sure to use all boldness  to make sure that Christ shall be magnified in (our) body.  These last phrases, and the proper interpretation of the entire sentence, makes the additional reason, given in the next sentence, far more significant that any message that I have ever heard which considered the next sentence outside of the context in which God had Paul present it.

With the analysis of our sentence completed, we can proceed to the Word Studies associated with this sentence.

Please see the note note for know in 1John about the word know.  The New Testament definition 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'.  The th,  in the word knowethg,  makes it a 'life-style knowing'.  Please also see the note for Philippians 1:9-11 about the word knowledge.  Please see the note for Matthew 1:25 about the word knew.  The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'.  The New Testament definition, for the word knewest  is: 'A life-style past tense form of know'.  Please see the note for Galatians 1:22 about the word unknown.  The New Testament definition, for this word, is: 'not known'.  Please see the note for Romans C6S5 about the phrase Know ye not.  The New Testament definition, for this phrase, is asking the question: 'How could you not know something that is so obvious?'.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for 1Corinthians C16S17 about the word acknowledge.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

We find forms of the word salvation  occurring 164 times in 158 verses of the Bible, 45 times in 43 verses of the New Testament, and in Philippians, in: our current sentence; 1:28 and 2:12.  Please also see the Study on Saviour  in the Lord Jesus Christ Study Summary  document and in the Lord Jesus Christ Study verses  documents.  Please also see the Gospel of Your Salvation in the Word Study on Gospel.  The New Testament definition is: 'to exclude.  When used spiritually, it means to exclude from the damned by having God's life in you.  When used physically, it means to exclude from what is endangering physical life'.  Please see the Word Study on Salvation for links to about the word baptism.  That Doctrinal Study hasd along with dictionary definitions and links from other commentators.

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 New Testament 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 supply  only 9 times in the Bible, in: 1Corinthians 16:17; 2Corinthians 8:14; 9:12; 11:9; Ephesians 4:16; our current sentence; 2:30 and 4:19.  Webster's 1828 dictionary defines supply  as: 'v.t. L. suppleo; sub and pleo, disused, to fill. 1. to fill up, as any deficiency happens; to furnish what is wanted; to afford or furnish a sufficiency; as, to supply the poor with bread and clothing; to supply the daily wants of nature; to supply the navy with masts and spars; to supply the treasury with money. the city is well supplied with water. I wanted nothing fortune could supply. 2. to serve instead of. Burning ships the banish'd sun supply. 3. to give; to bring or furnish. Nearer care supplies Signs to my breast, and sorrow to my eyes. 4. to fill vacant room. The sun was set, and Vesper to supply His absent beams, had lighted up the sky. 5. to fill; as, to supply a vacancy. 6. In general, to furnish; to give or afford what is wanted. Modern infidelity supplies no such motives. SUPPLY', n. Sufficiency for wants given or furnished. the poor have a daily supply of food; the army has ample supplies of provisions and munitions of war. Customs, taxes and excise constitute the supplies of revenue'.

Thompson Chain Topics provides references for the word supply  as: 'Supplies, Divine:  Examples of Plentiful Supplies Furnished in Time of Need:  forIsrael in the wilderness:  De 2:7.  ForElijah in the time of famine:  1Ki 17:6,16.  ForElijah in the wilderness:  1Ki 19:6.  ForThe army of the three kings:  2Ki 3:20.  ForThe prophet's widow:  2Ki 4:6.  ForSamaria in the time of famine:  2Ki 7:8.  ForThe multitude that followed Christ:  Mt 14:20.  ForThe Saints:  Php 4:19'.

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 New Testament 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.

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

Please see the note for Romans 8:19 for links to every place in the Bible where we find the word earnest  along with a definition.  The word earnest  is defined as: 'Seriousness; a reality; a real event; as opposed to jesting or feigned appearance'.

Please see the note for Romans 8:19 for links to every place in the Bible where we find the word expectation  along with a definition.  The word expectation  is defined as: 'The act of expecting or looking forward to a future event with at least some reason to believe the event will happen. Expectation differs from hope. Hope originates in desire, and may exist with little or no ground of belief that the desired event will arrive. Expectation is founded on some reasons which render the event probably. Hope is directed to some good; expectation is directed to good or evil.  The same weakness of mind which indulges absurd expectations, produces petulance in disappointment'.

Please see the note for 1Corinthians C13S10 about the word hope.  The New Testament definition, for this word, is: 'An action word based upon the person.  It is similar to faith in that it requires action but where true faith is based upon a promise in the word of God,  hope is based upon the character of God'.  Please also see the note for Romans C4S18 which discusses how Abraham acted in hope  with the Biblical links.  The Bible teaches that our acting on hope  brings a greater reward than our acting on faith.  Many believe the doctrinal error that we are saved by faith.  However, according to the word of God,  we are only saved by grace  or hope.  The word of God  says that we are saved through faith.  We find the word hope  in Philippians in: our current sentence and Philippians 2:23.

Please see the note for Romans C5S2 about the word ashamed.  The New Testament 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 New Testament 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'.  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.

Webster's 1828 dictionary defines ashamed  as: ' a.  1. Affected 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. It is followed by of.  Thou shalt remember thy ways, and be ashamed. Ex. 16.  Israel shall be ashamed of his own counsel. Hosea 10.  2. Confused by a consciousness of guilt or of inferiority; by the mortification of pride; by failure or disappointment.  They shall be greatly ashamed, that trust in images.  Isa. 42.  This adjective always follows its noun'.

Thompson Chain Topics provides references for the word ashamed  as: 'Not ASHAMED, the righteous:  Ps 119:6; Isa 50:7; Joe 2:26; Ro 9:33; Php 1:20; 1Pe 4:16; 1Jo 2:28 '  he Wicked Ashamed, General References to:  Ps 26:3; 119:78; Isa 26:11; 44:11; 45:16,24; Jer 17:13; Eze 16:61; 43:10; Ho 4:19; 10:6'.

We find forms of the word bold  only 21 times in the Bible, and within Philippians, in: our current sentence and 1:14.  Please see the note for Romans C15S13 which has a discussion about when we need to be bold  along with a definition from Webster's 1828 and links to every verse in the Bible which uses forms of the word bold. the New Testament definition for this word is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion.  Requiring courage in the execution'.

provides references for the word bold  as: 'BOLDNESS, HOLY:  General References to:  Eph 3:12; 1Ti 3:13; Heb 4:16; 10:19; 1Jo 4:17.  Examples of:  Mr 15:43; Ac 4:13,31; 9:29; 14:3; 19:8; 28:31'.

Please see the note for Matthew 28:19 about the words alway / always.  The New Testament 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'.

We find forms of the word magnified  occurring 40 times in the Bible and, in the New Testament in: Luke 1:46; Acts 5:13; 10:46; 19:17; Romans 11:13 and our current sentence.  Webster's 1828 dictionary defines magnify  as: 'v.t. L. magnifico; magnus, great, and facio, to make.  1. to make great or greater; to increase the apparent dimensions of a body. A convex lens magnifies the bulk of a body to the eye.  2. to make great in representation; to extol; to exalt in description or praise. the embassador magnified the king and queen.  3. to extol; to exalt; to elevate; to raise in estimation.  Thee that day  thy thunders magnified.  The Lord magnified Solomon exceedingly. 1 Chron. 29.  Tomagnify one's self, to raise in pride and pretensions.  He shall magnify in his heart. Dan.8'.

We find forms of the word body  occurring 208 times in 180 verses of the Bible, 150 times in 125 verses of the New Testament, and in Philippians, in: our current sentence and 3:21.  Please also 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 New Testament 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 Matthew 9:5 about the word whether.  The New Testament definition for this word is: 'Which of two'.

Please see the Doctrine of Life about the words life,  live,  alive  and lively.  The New Testament definition, for the word the word life,  is: 'The cause of all movement, both physically and spiritually.  Physical life ends (is mortal).  Spiritual life is immortal'.  The New Testament definition, for the word the word live,  is: 'the verb form of life'.  The New Testament definition, for the word the word alive,  is: 'Having life'.  The New Testament definition, for the word the word lively,  is: 'Living and energetic'.  In addition, the New Testament definition, for the phrase everlasting life.  is: 'Spiritual life which has a beginning but no end'.  Please also see the Message called Labor for Everlasting Life.  Please see the note for 3:25 about the word live  that note has links to several other places where the doctrine of this word is discussed.  Please see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for 1Corinthians C6S16.  Please also see the note for about the phrase kingdom of God rejected by lifestyle sins.  Please also see the note for Revelation 13:8-LJC about the phrase book of life.  Please see the note for Romans C9S28 about live / walk by faith.  Please see the note for Romans C11S6 about The just shall live by his faith.  Please see the note for Colossians C3S4 about Christ lives through us.  Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles.  This title is eternal life.  Please also see the following notes about this word: Philippians 1:21; Philippians 1:22; Philippians 2:16; Philippians 2:30; Philippians 4:3.

Please see the note for Romans C6S4 about the words dead / death / die.  We find forms of the words dead / death / die,  in Philippians, in: our current sentence; 2:8; 2:27; 2:30 and 3:10.  The New Testament definition, for this word, is: 'This is an ongoing process of corruption which ends with the thing which dies being separated from its source of life.  Physical death is when the soul and spirit are permanently separated from the body. Spiritual death is also called the second death  and is when the soul and spirit are permanently separated from God in the lake of fire'.  We find this exact phrase of sin unto death:  in 1John 5:16; Romans 6:16.  Please see the note for Romans C8S38 about the phrase dying because of the truth.  Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'I know. Ro 8:28; 1Co 4:17; 1Pe 1:7-9.
through. 2Co 1:11; Eph 6:18-19.
The Spirit. Ro 8:9; Ga 4:6; 1Pe 1:11.
earnest. Ps 62:5; Pr 10:28; 23:18; Ro 8:19.
in nothing. Ps 25:2; 119:80,116; Isa 45:17; 50:7; 54:4; Ro 5:5; 9:33; 2Co 7:14; 10:8; Eph 6:19-20; 1Pe 4:16; 1Jo 2:28.
with. Php 1:14; 2Co 2:14-16.
Christ. Php 2:17; Ro 6:13; 12:1; 1Co 6:20; 7:34; 2Co 5:15; 1Th 5:23.
whether. Php 1:23-24; Joh 12:27; 21:19; Ac 20:24; 21:13; Ro 14:7-9; 1Co 15:31; 2Co 4:10; Col 1:24; 2Ti 4:6-7; 2Pe 1:12-15'.

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C1-S10 (Verse 21) Why Paul has these eternal results.
  1. For to me to live is Christ,
  2. and to die is gain.

Please also see the note at the start of the chapter about how 1:18 through 1:21 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained the Devil's attempt to stop them.  Now Paul tells them of the results that they should look for which will prove that they are 'Keeping on keeping on!'.

This sentence and the prior sentence both start with the word For  and tell us why Paul said I therein do rejoice, yea, and will rejoice  in C1-S8.  The therein  was referring to Paul suffering in the flesh so that Christ is preached.  It is critical to understand what these sentences are giving a reason for because it is easy to ignore the For  that starts these sentences and easy to ignore the context and to try to make these sentences mean something other than what Paul meant when he wrote them.  We will be easily led astray if we ignore the context.  With that said, please read the notes for this sentence and for the prior sentence within the Lord Jesus Christ Study, by using the links in the sentence outlines.  Now, if you have not just done so, read the note for C1-S8 and the linked notes for that sentence.  All of these are required to truly understand the context and the context is critical to proper interpretation of this sentence.

Our sentence has two simple phrases which are explained in the note for this verse within the Lord Jesus Christ Study.  As explained there, this verse is a conclusion of the argument that Paul has been presenting since 1:12.  All of the notes for all of those sentences, with all of the linked notes that are in other Studies, need to be understood in order to truly appreciate all that this sentence is concluding.  Paul is not just saying how his life displays Christ  to the world but the prior sentences tells us the details of how Paul did this.  Someone who has less in their life while claiming to do what Paul says in this sentence is fooling himself and probably full of pride.

Look at the word is  within our first phrase.  Paul does not mean shows  or sometimes  or anything else that is less than 'full time same value'.  Basically, Paul is telling us that every part of his life, every moment, every thought everything is dedicated to displaying Christ  through his physical life.  While most of us do this occasionally, few can claim the devotion that Paul showed to this task.

In the second phrase Paul says and to die is gain.  Lots of people say 'I can't wait to get to heaven, but I'm in no hurry to get there'.  When you look at that statement the contradiction should be obvious.  These people believe that they will have a better life in heaven, but their current physical life is so good that they want to hold onto it for a while longer.  Paul was telling us that he had given up so much in this flesh that he had no personal reason left to hold onto his life in the flesh.  In the next couple of sentences Paul explains that the only reason for him to stay in the flesh is for the good of others.  He had no personal reason but was concerned with the good of others.  That position is part of what is required to be able to truly say For to me to live is Christ.

Please see the Doctrine of Life about the words life,  live,  alive  and lively.  The New Testament definition, for the word the word life,  is: 'The cause of all movement, both physically and spiritually.  Physical life ends (is mortal).  Spiritual life is immortal'.  The New Testament definition, for the word the word live,  is: 'the verb form of life'.  The New Testament definition, for the word the word alive,  is: 'Having life'.  The New Testament definition, for the word the word lively,  is: 'Living and energetic'.  In addition, the New Testament definition, for the phrase everlasting life.  is: 'Spiritual life which has a beginning but no end'.  Please also see the Message called Labor for Everlasting Life.  Please see the note for 3:25 about the word live  that note has links to several other places where the doctrine of this word is discussed.  Please see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for 1Corinthians C6S16.  Please also see the note for about the phrase kingdom of God rejected by lifestyle sins.  Please also see the note for Revelation 13:8-LJC about the phrase book of life.  Please see the note for Romans C9S28 about live / walk by faith.  Please see the note for Romans C11S6 about The just shall live by his faith.  Please see the note for Colossians C3S4 about Christ lives through us.  Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles.  This title is eternal life.

Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death.  Please see the note for Romans C6S4 about the word die.  We find this exact phrase of sin unto death:  in 1John 5:16; Romans 6:16.  We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26.  Please see the note for Romans C8S38 about the phrase dying because of the truth.  Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time.  We keep having people who were declared to be dead to later prove that they were actually still alive.  The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.  Please see the note for 2Corinthians 2:15 about the phrase death unto death.  This phrase means: 'death approaching death'.  That is not possible, and the word of God os wrong  if death  is a one-time event.

Please see the note for Romans 8:36 for links to every place in the Bible where we find the doctrine of: For thy sake we are killed all the day long: we are accounted as sheep for the slaughter.  dealt with.

We find forms of the word gain  occurring 41 times in 40 verses of the Bible, 26 times in 25 verses of the New Testament, and in Philippians, in: our current sentence and 3:7.  Webster's 1828 dictionary defines gain  as: 'to obtain by industry or the employment of capital; to get as profit or advantage; to acquire. Any industrious person may gain a good living in America; but it is less difficult to gain property, than it is to use it with prudence. Money at interest may gain five, six, or seven per cent.  What is a man profited, if he shall gain the whole world, and lose his own soul? Matt.16.  2. to win; to obtain by superiority or success; as, to gain a battle or a victory; to gain a prize; to gain a cause in law.  3. to obtain; to acquire; to procure; to receive; as, to gain favor; to gain reputation.  Forfame with toil we gain, but lose with ease.  4. to obtain an increase of anything; as, to gain time.  5. to obtain or receive anything, good or bad; as, to gain harm and loss. Acts. 27.  6. to draw into any interest or party; to win to one's side; to conciliate.  Togratify the queen, and gain the court.  If he shall hear thee, thou hast gained thy brother. Matt.18.  7. to obtain as a suitor.  8. to reach; to attain to; to arrive at; as, to gain the top of a mountain; to gain a good harbor.  Togain into, to draw or persuade to join in.  He gained Lepidus into his measures.  Togain over, to draw to another party or interest; to win over.  Togain ground, to advance in any undertaking; to prevail; to acquire strength or extent; to increase.
GAIN, v.i. to have advantage or profit; to grow rich; to advance in interest or happiness.  Thou hast greedily gained of thy neighbors by extortion. Ezek. 22.  1. to encroach; to advance on; to come forward by degrees; with on; as, the ocean or river gains on the land.  2. to advance nearer; to gain ground on; with on; as, a fleet horse gains on his competitor.  3. to get ground; to prevail against or have the advantage.  The English have not only gained upon the Veneti and in the Levant, but have their cloth in Venice itself.  4. to obtain influence with.  My good behaviour had so far gained on the emperor, that I began to conceive hopes of liberty.  Togain the wind, in sea language, is to arrive on the windward side of another ship.
GAIN, n. Profit; interest; something obtained as an advantage.  But what things were gain to me, those I counted loss for Christ. Phil.3.  1. Unlawful advantage. 2 Cor.12.  2. Over plus in computation; anything opposed to loss.
GAIN, n. In architecture, a beveling shoulder; a lapping of timbers, or the cut that is made for receiving a timber.
GAIN, a. Handy; dexterous'.  The New Testament definition for this word is: 'To obtain by industry or the employment of capital; to get as profit or advantage; to acquire'.  Please also see the note for Romans C10S28 about the word gainsaying.  The New Testament definition for this word is: 'One who contradicts or denies what is alleged; an opposer. Tit.1'.

  Please also see the following notes about the word gain: Matthew 16:26; Mark 8:36; Luke 9:25; Acts 10:29; 1Corinthians 9:19; 2Corinthians 12:17; 1Timothy 6:5; James 4:13; Jude 1:11.

provides references for the word gain  as: 'v.t. Heb. to gain, to possess.  1. to obtain by industry or the employment of capital; to get as profit or advantage; to acquire. Any industrious person may gain a good living in America; but it is less difficult to gain property, than it is to use it with prudence. Money at interest may gain five, six, or seven per cent.  What is a man profited, if he shall gain the whole world, and lose his own soul? Matt.16.  2. to win; to obtain by superiority or success; as, to gain a battle or a victory; to gain a prize; to gain a cause in law.  3. to obtain; to acquire; to procure; to receive; as, to gain favor; to gain reputation.  Forfame with toil we gain, but lose with ease.  4. to obtain an increase of anything; as, to gain time.  5. to obtain or receive anything, good or bad; as, to gain harm and loss. Acts. 27.  6. to draw into any interest or party; to win to one's side; to conciliate.  Togratify the queen, and gain the court.  If he shall hear thee, thou hast gained thy brother. Matt.18.  7. to obtain as a suitor.  8. to reach; to attain to; to arrive at; as, to gain the top of a mountain; to gain a good harbor.  Togain into, to draw or persuade to join in.  He gained Lepidus into his measures.  Togain over, to draw to another party or interest; to win over.  Togain ground, to advance in any undertaking; to prevail; to acquire strength or extent; to increase.
GAIN, v.i. to have advantage or profit; to grow rich; to advance in interest or happiness.  Thou hast greedily gained of thy neighbors by extortion. Ezek. 22.  1. to encroach; to advance on; to come forward by degrees; with on; as, the ocean or river gains on the land.  2. to advance nearer; to gain ground on; with on; as, a fleet horse gains on his competitor.  3. to get ground; to prevail against or have the advantage.  The English have not only gained upon the Veneti and in the Levant, but have their cloth in Venice itself.  4. to obtain influence with.  My good behaviour had so far gained on the emperor, that I began to conceive hopes of liberty.  Togain the wind, in sea language, is to arrive on the windward side of another ship.  GAIN, n. Profit; interest; something obtained as an advantage.  But what things were gain to me, those I counted loss for Christ. Phil.3.  1. Unlawful advantage. 2 Cor.12.  2. Over plus in computation; anything opposed to loss.  GAIN, n. In architecture, a beveling shoulder; a lapping of timbers, or the cut that is made for receiving a timber'.

Thompson Chain Topics provides references for the word gain  as: 'Gain through Loss:  Loss of Earthly Treasures secures Spiritual:  Mt 19:21.  Self-sacrifice a Paying Investment:  Mt 19:29.  A Spiritual Paradox:  Mr 8:35.  Humility leads to Exaltation:  Mr 9:35.  Life come out of Death:  Joh 12:24.  Paul gave up All, and won the Great Prize:  Php 3:8.
Gain, Unjust: Pr 16:8; 21:6; 22:16; 28:8; Jer 17:11; 22:13; Eze 22:13; Jas 5:4'.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'to live. Php 1:20; 2:21; 1Co 1:30; Ga 6:14; Col 3:4.
to die. Php 1:23; Isa 57:1-2; Ro 8:35-39; 1Co 3:22; 2Co 5:1,6,8; 1Th 4:13-15; Re 14:13'.

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C1-S11 (Verse 22) Paul now has a choice.
  1. Equivalent Section: Paul can continue to live and reap eternal rewards.
    1. But if I live in the flesh,
    2. This is the fruit of my labour:.
  2. Equivalent Section: He doesn't know if it is worth the cost.
    1. yet what I shall choose I wot not.

Please also see the note at the start of the chapter about how 1:22 through 1:26 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained what was going on in their current life.  Now Paul tells them of possible future events starting with his own choices.

Our sentence starts with But,  which means it has the same subject as the prior sentences while going in a different direction.  Where 1:18 through 1:21 were presenting spiritual considerations of events happening at that time, 1:22 through 1:26 are presenting the physical considerations of the same events.  Please notice that Paul, as our example, considers the spiritual before considering the physical.

What we see in this sentence and the next two is a Godly man working through his thought process to make a decision about how to act in this flesh.  God has it here to show us how to figure out our choices.  Notice that in the first sentence Paul tells us that he has a choice.  Then in the second sentence he details the advantages and disadvantages.  Then in the third sentence we see his choice that is based upon what is better for others and less good for himself.

God left Paul believing that he had a choice so that he could encourage these saints with his expression of love.  However, after he expressed his love in these sentences, history tells us that God made His choice clear and took Paul to heaven.  Regardless of God overriding his choice, what we see in these sentences is the way that a Godly man decides what to do in this flesh.

Within our current sentence we see two Equivalent Sections with the Second Equivalent Section stating that Paul has a choice but the First Equivalent Section has only one side of the choice.  However, the First Equivalent Section also starts with But,  which ties it to the prior sentence which gives us the other side of the choice.  I believe that we see this split for two reasons.  First, the prior sentence summarizes the prior sentences which laid out the spiritual considerations.  Secondly, this split separates the spiritual considerations from the physical.  In addition, people just reading this section have no problem with understanding what the two choices are.  This only comes up in such a deep analysis such as is being done.  Even in the analysis, it can be explained in a sensible manner.

As already explained, our Second Equivalent Section tells us that Paul doesn't know what choice he will make and yet, in the process of writing two more sentences, Paul makes his choice.

We see the choice in the First Equivalent Section combined with the prior sentence.  When Paul says This is the fruit of my labour,  he is talking about the Philippian church.  They were the best example of the fruit of Paul's labour.  Whenever anyone shows off the fruit  of their labor, they always choose what they believe to be their best.  Thus, Paul says that they are his best and I live in the flesh,  then Paul wants to make that best to be even better.

Please see the Doctrine of Life about the words life,  live,  alive  and lively.  The New Testament definition, for the word the word life,  is: 'The cause of all movement, both physically and spiritually.  Physical life ends (is mortal).  Spiritual life is immortal'.  The New Testament definition, for the word the word live,  is: 'the verb form of life'.  The New Testament definition, for the word the word alive,  is: 'Having life'.  The New Testament definition, for the word the word lively,  is: 'Living and energetic'.  In addition, the New Testament definition, for the phrase everlasting life.  is: 'Spiritual life which has a beginning but no end'.  Please also see the Message called Labor for Everlasting Life.  Please see the note for 3:25 about the word live  that note has links to several other places where the doctrine of this word is discussed.  Please see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for 1Corinthians C6S16.  Please also see the note for about the phrase kingdom of God rejected by lifestyle sins.  Please also see the note for Revelation 13:8-LJC about the phrase book of life.  Please see the note for Romans C9S28 about live / walk by faith.  Please see the note for Romans C11S6 about The just shall live by his faith.  Please see the note for Colossians C3S4 about Christ lives through us.  Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles.  This title is eternal life.

Please see the note for Romans 8:1 about the words flesh.  The New Testament definition, of the word fled,  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 note that most books of the New Testament warn us about outflesh.  Please also see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please also see the note for Romans C8S7 about the phrase after the flesh.  Please also see the note for Romans C8S7 about the phrase in the flesh.  Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.  We find forms of the word flesh,  in Philippians, in: our current sentence; our next sentence; 3:3 and 3:4.

Please see the note for James 3:18 about the phrase fruit of righteousness.  The New Testament definition for this word is: 'New spiritual life in us from letting our Lord Jesus Christ work in and through our physical lite and then giving us His righteousness'.  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 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 New Testament 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 Messages called Labor for Everlasting Life; Labourers for the Harvest-1; and Labourers for the Harvest-2.  Please also see the following notes about this word: Philippians 2:16; Philippians 2:25; Philippians 4:3.

We find forms of the word choose  occurring 65 times in 64 verses of the Bible and, in the New Testament, in: Philippians 1:22 and Hebrews 11:25.  Webster's 1828 defines this word as: 'v.t.  1. Past-tense form of choose; to make choice of.  The man the Lord doth choose shall be holy. Num. 16.  2. To take in preference.  Let us choose to us judgment. Job 34.  3. To prefer; to choose for imitation; to follow.  Envy not the oppressor, and choose none of his ways. Prov 3.  4. To elect for eternal happiness; to predestinate to life.  Many are called but few chosen. Matt 20.  For his elects sake, whom he hath chosen. Mark 13.  5. To elect or designate to office or employment by votes or suffrages. In the United States, the people choose representatives by votes, usually by ballot.
CHOOSE, v.i.  1. To prefer; as, I choose to go.  2. To have the power of choice. the phrase, he cannot choose but stay, denotes that he has not the power of choice, whether to stay or not.  The verb, in these phrases, is really transitive; the following verb standing as the object, instead of a noun'.  The New Testament definition forit is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.  Please see the note for 2Timothy 2:4 about the word choosen.  The New Testament definition is: 'Past-tense form of choose'.

Please see the note for Romans 11:2 for links to every place in the Bible where we find the word wot  along with an explanation of how this word is used within each verse.  The word wot  is defined as: 'To know; to be aware'.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'live. Php 1:24; 2Co 10:3; Ga 2:20; Col 2:1; 1Pe 4:2.
this. Ps 71:18; Isa 38:18-19.
I wot. Ge 21:26; 39:8; Ex 32:1; Ac 3:17; Ro 11:2'.

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C1-S12 (Verse 23-24) Why Paul sees a choice.
  1. Equivalent Section: the choice that is best for Paul personally.
    1. First Step: Paul can't decide.
      1. For I am in a strait betwixt two,
      2. having a desire to depart,
      3. and to be with Christ;.
    2. Second Step: Why Paul wants to depart.
      1. which is far better:.
  2. Equivalent Section: the choice that is best for them.
    1. Nevertheless to abide in the flesh is more needful for you.

Please also see the note at the start of the chapter about how 1:22 through 1:26 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained what was going on in their current life.  Now Paul tells them of possible future events starting with his own choices.

In the prior sentence Paul started his reasoning about his choice in future events in this physical world.  In the prior sentence Paul was not sure what he would choose.  In this sentence he gives the reason for each choice.  In the next sentence he tells us his choice, which he worked our while writing these sentences.  God let Paul believe that he had a choice, and had him write these sentences so that we know how to make Godly choices related to this physical world.  After Paul wrote these sentences, God overrode Paul's choice and took him to heaven.  However, God did not let Paul know His choice until after Paul wrote these instructional sentences.

Our sentence has two Equivalent Sections which give us the same reasoning from two different points of view.  The First Equivalent Section gives us information in a detailed manner and the Second Equivalent Section provides information in a summary manner.  Within the summary we can easily see that Paul is concerned for the needs of others.  In the First Equivalent Section we see Paul's own desires stated.  Our Second Equivalent Section starts with the word Nevertheless  which functions like the word But  following the colon.  That is, it provides the opposite and our Second Equivalent Section is opposite of our First Equivalent Section.  Thus, we see that the needs of others are in opposition to Paul' personal desires.

In the next sentence we see that Paul chooses the needs of others over his own desires.  These sentence give us a Biblical basis for the saying that JOY  comes from making our priorities: Jesus first, others second and you last.  That is why Paul put the needs of others before his own desires.

Just in case someone missed it, the phrase having a desire to depart, and to be with Christ  and the phrase Nevertheless to abide in the flesh  combine to tell us that Paul is talking about a literal 'life and death' decision.  In the Old Testament we saw men like Jacob call their family together and speak their 'Last Will and Testimony' and then lie down and die.  So there is a Biblical basis for people choosing when they die.  In addition, today we still see old couples who have been together for more than 50 years and one will die and then the other loses the will to live and also dies within a few months.  So while some may think this is far-fetched, it really is not.  Paul was tired of all of the fights in this world and was ready to go be with Christ,  but had not yet given up the will to live because he was needed to help others.

Having covered the contextual requirements and provided the outline above, I do not believe the reader needs any further guidance to understanding this sentence and will proceed to the analysis of the words.

We find forms of the word strait  only 10 times in the Bible, in: 1Samuel 13:6; 2Samuel 24:14; 2Kngsi 6:1; 1Chronicles 21:13; Job 36:16; Isaiah 49:20; Matthew 7:13-14; Luke 13:24 and our current sentence.  The American Tract Society Dictionary defines strait  as: 'Narrow, and difficult to pass, Mt 7:13-14. this word should not be confounded with straight. to be "in a strait," is to have one's way beset with doubts or difficulties, to be at a loss, 1Sa 13:6; 2Sa 24:14; Php 1:23. '  this word is probably best understood if we think about all of the lessons we've heard on the strait gate  and how that gate  has more meaning than just 'not crooked' like straight  means.

The word betwixt  only occurs 16 times in the Bible, and our current sentence is the only usage within the New Testament.  Webster's 1828 dictionary defines betwixt  as: 'prep.  1. Between; in the space that separates two persons or things; as, betwixt two oaks.  2. Passing between; from one to another, noting intercourse'.

We find forms of the word desire  occurring 206 times in 202 verses of the Bible, 82 times in 79 verses of the New Testament, and in Philippians, in: our current sentence and 4:17.  Webster's 1828 dictionary defines desire  as: 'n.  1. 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. Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable. A wish may exist for something that is or is not obtainable. Desire, when directed solely to sensual enjoyment, differs little from appetite. In other languages, desire is expressed by longing or reaching toward, and when it is ardent or intense, it approaches to longing, but the word in English usually expresses less than longing.  We endeavored-to see your face with great desire. 1 thess. 2.  Thou satisfiest the desires of every living thing. Ps. 145.  Desire is that internal act, which, by influencing the will, makes us proceed to action.  2. A prayer or request to obtain:  He will fulfill the desire of them that fear him. Ps. 145.  3. the object of desire; that which is desired.  The desire of all nations shall come. Hag. 2.  4. Love; affection.  His desire is toward me. Cant. 7.  5. Appetite; lust.  Fulfilling the desires of the flesh. Eph. 2.
DESIRE, v.t.  1. to wish for the possession or enjoyment of, with a greater or less degree of earnestness; to covet. It expresses less strength of affection than longing.  Neither shall any man desire thy land. Ex. 34.  Follow after charity, and desire spiritual gifts. 1 Cor. 14.  2. to express a wish to obtain; to ask; to request; to petition.  Then she said, did I desire a son of my Lord? 2 Kings 4.  3. to require'.

Nave's Topical Bible provides references for the word desire  as: 'SPIRITUAL:  De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11-12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116-117,122,133,149,156; 123:1-2; 130:5-6; 143:5-6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8-9; 40:31; 55:1-2,6; Jer 29:13; La 3:25-26,41; Ho 10:12; Hab 3:2; Mt 5:6; Lu 6:21; 10:42; Joh 12:20-21; Php 3:12-14; Heb 11:6'.

Thompson Chain Topics provides references for the word desire  as: 'General references to:  Ge 3:16; Ps 145:16; Pr 13:12; Mr 10:35.  Evil:  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.  Spiritual:  Select Readings, Psalms 42; 84:  Ps 42; 84.  General References to:  2Ch 15:15; Ps 27:4; 38:9; 63:1; 73:25; 119:20,131; Isa 26:9; Lu 6:21; 1Pe 2:2.  Spiritual thirst, Examples of:  Ps 42:2; 63:1; 119:174; 143:6; Am 8:11.  ForCompanionship:  Mt 26:37; Php 2:26; 2Ti 4:9,21; Tit 3:12.
Desire-Satisfaction:  Select Readings, Psalms 42; 84:  Ps 42; 84.  General References to:  2Ch 15:15; Ps 27:4; 38:9; 63:1; 73:25; 119:20,131; Isa 26:9; Lu 6:21; 1Pe 2:2.  Spiritual thirst, Examples of:  Ps 42:2; 63:1; 119:174; 143:6; Am 8:11.  SATISFACTION, of the Saints' desires:  Promises Concerning:  Ps 17:15; 36:8; 63:5; 103:5; 107:9; Isa 58:11; Jer 31:14.  Spiritual thirst Satisfied:  Ps 36:8; Isa 12:3; 44:3; 55:1; Mt 5:6; Joh 4:14; 6:35; 7:37; Re 7:16; 21:6; 22:17'.

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 this physical life: death'.

We find forms of the word Nevertheless  occurring 97 times in the Bible, 35 times in the New Testament, and in Philippians, in: our current sentence and 3:16.  Webster's 1828 dictionary defines Nevertheless  as: 'adv. Not the less; notwithstanding; that is, in opposition to anything, or without regarding it. It rained, nevertheless, we proceeded on our journey; we did not the less proceed on our journey; we proceeded in opposition to the rain, without regarding it, or without being prevented'.

Please see the note for 1Corinthians C7S9 about the word abide.  The New Testament definition is: ' to be; to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the note for Romans 8:1 about the words flesh.  The New Testament definition, of the word 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 note that most books of the New Testament warn us about outflesh.  Please also see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please also see the note for Romans C8S7 about the phrase after the flesh.  Please also see the note for Romans C8S7 about the phrase in the flesh.  Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.  Please also see the note for Colossians 2:18 about the word fleshly.

Please see the note for 4:19 for where forms of the word need  is used in Philippians along with a definition.  The New Testament definition is: 'Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'.  Please also see the note for Romans C13S8 about the phrase must needs.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'in. 2Sa 24:14; 1Th 2:1,13; Lu 12:50; 2Co 6:12.
a desire. Lu 2:29-30; Joh 13:1; 2Co 5:8; 2Ti 4:6.
with. Job 19:26-27; Ps 49:15; Lu 8:38; 23:43; Joh 14:3; 17:24; Ac 7:59; 2Co 5:8; 1Th 4:17; Re 14:13.
far. Ps 16:10; 17:15; 73:24-26; Re 7:14-17.
nevertless. Php 1:22,25-26; Joh 16:7; Ac 20:29-31'.

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C1-S13 (Verse 25-26) Paul is confident of the result if he does not depart.
  1. First Step: Paul is confident.
    1. And having this confidence,
    2. I know that I shall abide and continue with you all for your furtherance and joy of faith;.
  2. Second Step: Why Paul is confident.
    1. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

Please also see the note at the start of the chapter about how 1:22 through 1:26 are all connected together by the connecting words that God had Paul use when writing these sentences.  Proper consideration of context requires all of these sentences / verses to be considered as a single unit.  In prior sentences Paul told God's people to 'Keep on keeping on!' and explained what was going on in their current life.  Now Paul tells them of possible future events starting with his own choices.

In the prior sentence Paul started his reasoning about his choice in future events in this physical world.  In the second prior sentence Paul was not sure what he would choose.  Then in the prior sentence he gives the reason for each choice.  In this sentence he tells us his choice, which he worked our while writing these sentences.  God let Paul believe that he had a choice, and had him write these sentences so that we know how to make Godly choices related to this physical world.  After Paul wrote these sentences, God overrode Paul's choice and took him to heaven.  However, God did not let Paul know His choice until after Paul wrote these instructional sentences.

As mentioned in the note above, these sentence give us a Biblical basis for the saying that JOY  comes from making our priorities: Jesus first, others second and you last.  That is why our current sentence tells us that Paul put the needs of others before his own desires.  In addition, our current sentence tells us that one of the reasons that Paul choose to abide was your furtherance and joy of faith.  He wanted to teach them more about how to have joy of faith  through word and example.

Our sentence has two Steps with the First Step starting with And.  That means it was added to (came after) the prior two sentences where Paul was thinking through his choice.  After having identified his choice and considered the details of each side, he added in This confidence  that he had from the years of letting Jesus Christ  work through his life.  It's like our working through a problem by speaking out loud, and having an 'Oh, Yeah!' moment.  God made sure that he wrote those sentences, so that we would know how to figure out our choices, before God reminded him of This confidence.

The rest of our First Step explains Paul's confidence.  That phrase starts with I know that.  As presented several places on this web site, Biblical knowledge  almost always goes beyond 'head knowledge' and includes knowledge  that only comes from personal intimate experience.  When Paul says that he is confident  when making a literal 'life and death decision', he is not relying upon 'head knowledge'.  The fact is that at this point in his life, Paul has had many experiences with finding a promise in scripture, actin on it in faith and seeing God bless.  The word for  means 'here's why'.  Based upon his past personal experience, Paul knows that if I shall abide and continue with you all  that the resulting blessings from God will be your furtherance and joy of faith.  Further, because of that reason (for)  Paul knows that (he) shall abide and continue with you all .  Once Paul realized that their blessings were so sure that his faith  had pretty much become face, his choice was made and he was confident  of the choice and of the results.  However, as we know, God overrode that decision.  However, God's action did not change the choice that Paul made.  Neither did it eliminate his reward.  Further, it preserved this lesson for us.

Let's look at this phrase closer.  Paul didn't just say that he would visit but he said that he planned to abide and continue.  We can see the details below for the words abide  and continue,  but with this deliberate wording Paul was saying that he would 'live there and have ongoing fellowship in the gospel  with the Philippians'.  In addition, our phrase tells us why Paul planned this future action when it says for  ('here's why') your furtherance and joy of faith.  Paul wanted them to do more (furtherance)  acts of faith  and, thereby, received increased blessings from those acts of faith.  In addition, their increased acts of faith  would add (and)  joy  to their lives in increasing quantities which were related to the increased acts of faith.

Now that we have seen the change in Paul's thinking, that took place in the First Step, we can look at the result (that)  of that change, which is in our Second Step.  Here we see the phrase may be more abundant  which is obviously related to, and a result of, the your furtherance  found in the First Step.  However, we need to pay attention to the word may.  It is possible for people to have more abundant...rejoicing,  but it not be in Jesus Christ,  if they are rejoicing  in a religious sense but not following that up with action in their personal relationship that is in Jesus Christ.  Please see the note for this verse within the Lord Jesus Christ Study for that consideration.  Please also look at this verse in the Relational Prepositions Study.  Please also see the note for 1:25-25 about the word furtherance.  That is the only other place in Philippians where this word is used and it provides a dictionary definition.

Paul tells us that their rejoicing may be more abundant in Jesus Christ  and the reason (for)  for their increased rejoicing  will be because Paul himself will be there (for me)  and because of his coming to you again.  Some people are glad to see a preacher and a loved one for the relationship with that person and some might not care for the person as much but they are glad for his influence in their life and in the lives of those around them.  Paul was saying that these Philippians may (some would and some would less) have rejoicing...more abundant  at his coming for each of these reasons.

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 New Testament 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.

Please see the note note for know in 1John about the word know.  The New Testament definition 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'.  The th,  in the word knowethg,  makes it a 'life-style knowing'.  Please also see the note for Philippians 1:9-11 about the word knowledge.  Please see the note for Matthew 1:25 about the word knew.  The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'.  The New Testament definition, for the word knewest  is: 'A life-style past tense form of know'.  Please see the note for Galatians 1:22 about the word unknown.  The New Testament definition, for this word, is: 'not known'.  Please see the note for Romans C6S5 about the phrase Know ye not.  The New Testament definition, for this phrase, is asking the question: 'How could you not know something that is so obvious?'.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for 1Corinthians C16S17 about the word acknowledge.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

Please see the note for 1Corinthians C7S9 about the word abide.  The New Testament definition is: ' to be; to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

We find forms of the word continue  occurring 195 times in 193 verses of the Bible, in 55 verses of the New Testament, but only in our current sentence within Philippians.  Please use the following links to see where forms of this word are used in other Bible books: Matthew 15:32; Luke 6:12; John 2:12; Acts 1:14; Romans 2:7; Galatians 2:5; Colossians 1:23; 1Timothy 2:15; 2Timothy 3:14; Hebrews 7:3; James 1:25; 2Peter 3:4; 1John 2:19; 1John 2:24; Revelation 13:5; Revelation 17:10.  Webster's 1828 dictionary defines continue  as: ' v.i. L., to hold. See Tenet.  1. to remain in a state, or place; to abide for any time indefinitely.  The multitude continue with me now three days, and have nothing to eat. Matthew 15.  2. to last; to be durable; to endure; to be permanent.  Thy kingdom shall not continue. 1 Samuel 13.  3. to persevere; to be steadfast or constant in any course.  If ye continue in my word, then are ye my disciples indeed. John 8.
CONTINUE, v.t.  1. to protract; not to cease from or to terminate.  of continue thy loving kindness to them that know thee. Psalm 36.  2. to extend from one thing to another; to produce or draw out in length. Continue the line from A to B. Let the line be continued to the boundary.  3. to persevere in; not to cease to do or use; as, to continue the same diet'.  The New Testament definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'.  The dictionary does not make the distinction between the words continue  and continueth.  Webster's 1828 actually gives the Biblical definition of continueth  for the word continue.  In the Bible, the word continue  is used for when the action stopped at some point and uses the word continueth  for when the action does not stop in this life.  Please also see the note for James 1:25 about the word continueth.  The New Testament definition for this word is: 'A lifestyle of continuing'.  The difference being that we can continue  something once but later cease it while if we continueth  the same thing then we never cease it.  Please also see the notes for 1Corinthians 7:5 about the word incontinent.

We find forms of the word further / farther  occurring 54 times in 27 verses in the Bible, 34 times in 17 verses in the New Testament, and in Philippians, in: our current sentence and; 1:12.  Please see that note about The furtherance of the gospel.  Webster's 1828 dictionary defines furtherance  as: ' n. A helping forward; promotion; advancement.  I know that I shall abide and continue with you all, for your furtherance and joy of faith. Phil. 1'.  Please also see the note for Philippians 1:12 about the phrase furtherance of the gospel.  Please also see the following notes about this word: Matthew 26:39; Mark 1:19; Luke 22:71; Acts 4:17; 2Timothy 3:9; Hebrews 7:11.

The note for Romans C14S23 points out that true Biblical joy  comes only from God.  Further, the note for 1John C1S2 lists 16 Biblical attributes about joy.  I have found no dictionary definition for the word joy  which is accurate and I leave it to the reader to do their own research, with this one note.  Philippians 2:17 says, Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.  in this verse we see a Godly pastor willing to suffer anything, including death, (be offered)  so that the people he is leading will increase The sacrifice and service of your faith.  Please see that note for more details.

Please see the note for 1John 1:4 about the word joy.  The New Testament definition of joy  is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.  Please also see the note for Philemon 1:8 about the word enjoin.  Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.  The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful.  The New Testament 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 New Testament 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.

Fausset's Bible Dictionary defines faith  as: 'Heb 11:1, "The substance of things hoped for (i.e., it substantiates God's promises, the fulfillment of which we hope, it makes them present realities), the evidence (elengchos, the 'convincing proof' or 'demonstration') of things not seen." Faith accepts the truths revealed on the testimony of God (not merely on their intrinsic reasonableness), that testimony being to us given in Holy Scripture. Where sight is, there faith ceases (Joh 20:29; 1Pe 1:8). We are justified (i.e. counted just before God) judicially by God (Ro 8:33), meritoriously by Christ (Isa 53:11; Ro 5:19), immediately or instrumentally by faith (Ro 5:1), evidentially by works. Loving trust. Jas 2:14-26, "though a man say he hath faith, and have not works, can (such a) faith save him?" the emphasis is on "say," it will be a mere saying, and can no more save the soul than saying to a "naked and destitute brother, be warmed and filled" would warm and fill him.
"Yea, a man (holding right views) may say, thou hast faith and I have works, show (exhibit to) me (if thou canst, but it is impossible) thy (alleged) faith without thy works, and I will show thee my faith by my works." Abraham believed, and was justified before God on the ground of believing (Ge 15:6). forty years afterward, when God did" tempt," i.e. put him to the test, his justification was demonstrated before the world by his offering Isaac (Genesis 22). "As the body apart from (chooris) the spirit is dead, so faith without the works (which ought to evidence it) is dead also." We might have expected faith to answer to the spirit, works to the body. As James reverses this, he must mean by "faith" here the FORM of faith, by "works" the working reality. Living faith does not derive its life from works, as the body does from its animating spirit.
But faith, apart from the spirit of faith, which is LOVE (whose evidence is works), is dead, as the body is dead without the spirit; thus James exactly agrees with Paul, 1Co 13:2, "though I have all faith... and have not charity (love), I am nothing." In its barest primary form, faith is simply crediting or accepting God's testimony (1Jo 5:9-13). Not to credit it is to make God a "liar"! a consequence which unbelievers may well start back from. the necessary consequence of crediting God's testimony (pisteuoo theoo) is believing in (pisteuoo eis ton huion, i.e. "trusting in") the Son of God; for He, and salvation in Him alone, form the grand subject of God's testimony. the Holy Spirit alone enables any man to accept God's testimony and accept Jesus Christ, as his divine Savior, and so to "have the witness in himself" (1Co 12:3). Faith is receptive of God's gratuitous gift of eternal life in Christ.
Faith is also an obedience to God's command to believe (1Jo 3:23); from whence it is called the "obedience of faith" (Ro 1:5; 16:26; Ac 6:7), the highest obedience, without which works seemingly good are disobediences to God (Heb 11:6). Faith justifies not by its own merit, but by the merit of Him in whom we believe (Ro 4:3; Ga 3:6). Faith makes the interchange, whereby our sin is imputed to Him and His righteousness is imputed to us (2Co 5:19,21; Jer 23:6; 1Co 1:30). "Such are we in the sight of God the Father, as is the very Son of God Himself" (Hooker) (2Pe 1:1; Ro 3:22; 4:6; 10:4; Isa 42:21; 45:21-25)'.

Torrey's Topical Textbook provides references for the word faith  as: 'Is the substance of things hoped for:  Heb 11:1.  Is the evidence of things not seen:  Heb 11:1.  Commanded:  Mt 11:22; 1Jo 3:23.  The OBJECTS OF, ARE:  God:  Joh 14:1.  Christ:  Joh 6:29; Ac 20:21.  Writings of Moses:  Joh 5:46; Ac 24:14.  Writings of the prophets:  2Ch 20:20; Ac 26:27.  The gospel:  Mr 1:15.  Promises of God:  Ro 4:21; Heb 11:13.  In Christ IS:  the gift of God:  Ro 12:3; Eph 2:8; 6:23; Php 1:29.  The work of God:  Ac 11:21; 1Co 2:5.  Precious:  2Pe 1:1.  Most holy:  Jude 1:20.  Fruitful:  1Th 1:3.  Accompanied by repentance:  Mr 1:15; Lu 24:47.  Followed by conversion:  Ac 11:21.  Christ is the Author and finisher of:  Heb 12:2.  Is a gift of the Holy Ghost:  1Co 12:9.  The Scriptures designed to produce:  Joh 20:31; 2Ti 3:15.  Preaching designed to produce:  Joh 17:20; Ac 8:12; Ro 10:14-15,17; 1Co 3:5.  ThROUGH it IS:  Remission of sins:  Ac 10:43; Ro 3:25.  Justification:  Ac 13:39; Ro 3:21-22,28; 5:1; Ga 2:16.  Salvation:  Mr 16:16; Ac 16:31.  Sanctification:  Ac 15:9; 26:18.  Spiritual light:  Joh 12:36,46.  Spiritual life:  Joh 20:31; Ga 2:20.  Eternal life:  Joh 3:15; 6:40,47.  Rest in heaven:  Heb 4:3.  Edification:  1Ti 1:4; Jude 1:20.  Preservation:  1Pe 1:5.  Adoption:  Joh 1:12; Ga 3:26.  Access to God:  Ro 5:2; Eph 3:12.  In heritance of the promises:  Ga 3:22; Heb 6:12.  The gift of the Holy Ghost:  Ac 11:15-17; Ga 3:14; Eph 1:13.  Impossible to please God without:  Heb 11:6.  Justification is by, to be of grace:  Ro 4:16.  Essential to the profitable reception of the gospel:  Heb 4:2.  Necessary in the Christian warfare:  1Ti 1:18; 6:12.  The gospel effectual in those who have:  1Th 2:13.  Excludes self-justification:  Ro 10:3-4.  Excludes boasting:  Ro 3:27.  Works by love:  Ga 5:6; 1Ti 1:5; Phm 1:5.  PRODUCES:  Hope:  Ro 5:2.  Joy:  Ac 16:34; 1Pe 1:8.  Peace:  Ro 15:13.  Confidence:  Isa 28:16; 1Pe 2:6.  Boldness in preaching:  Ps 116:10; 2Co 4:13.  Christ is precious to those having:  1Pe 2:7.  Christ dwells in the heart by:  Eph 3:17.  Necessary in prayer:  Mt 21:22; Jas 1:6.  Those who are not Christ's have not:  Joh 10:26-27.  An evidence of the new birth:  1Jo 5:1.  BY it SAINTS:  Live:  Ga 2:20.  Stand:  Ro 11:20; 2Co 1:24.  Walk:  Ro 4:12; 2Co 5:7.  Obtain a good report:  Heb 11:2.  Overcome the world:  1Jo 5:4-5.  Resist the devil:  1Pe 5:9.  Overcome the devil:  Eph 6:16.  Are supported:  Ps 27:13; 1Ti 4:10.  Saints die in:  Heb 11:13.  SAINTS SHOULD.  Be sincere in:  1Ti 1:5; 2Ti 1:5.  Abound in:  2Co 8:7.  Continue in:  Ac 14:22; Col 1:23.  Be strong in:  Ro 4:20-24.  Stand fast in:  1Co 16:13.  Be grounded and settled in:  Col 1:23.  Hold, with a good conscience:  1Ti 1:19.  Pray for the increase of:  Lu 17:5.  Have full assurance of:  2Ti 1:12; Heb 10:22.  True, evidenced by its fruits:  Jas 2:21-25.  Without fruits, is dead:  Jas 2:17,20,26.  Examine whether you be in:  2Co 13:5.  All difficulties overcome by:  Mt 17:20; 21:21; Mr 9:23.  All things should be done in:  Ro 14:22.  Whatever is not of, is sin:  Ro 14:23.  Often tried by affliction:  1Pe 1:6-7.  Trial of, works patience:  Jas 1:3.  The wicked often profess:  Ac 8:13,21.  The wicked destitute of:  Joh 10:25; 12:37; Ac 19:9; 2Th 3:2.  Protection of, illustrated:  A shield, Eph 6:16.  A breastplate, 1Th 5:8.  Exemplified:  Caleb, Nu 13:30.  Job, Job 19:25.  Shadrach, etc. Da 3:17.  Daniel, Da 6:10,23.  Peter, Mt 16:16.  Woman who was a sinner, Lu 7:50.  Nathanael, Joh 1:49.  Samaritans, Joh 4:39.  Martha, Joh 11:27.  The Disciples, Joh 16:30.  Thomas, Joh 20:28.  Stephen, Ac 6:5.  Priests, Ac 6:7.  Ethiopian, Ac 8:37.  Barnabas, Ac 11:24.  Sergius Paulus, Ac 13:12.  Philippian jailor, Ac 16:31,34.  Romans, Ro 1:8.  Colossians, Col 1:4.  Thessalonians, 1Th 1:3.  Lois, 2Ti 1:5.  Paul, 2Ti 4:7.  Abel, Heb 11:4.  Enoch, Heb 11:5.  Noah, Heb 11:7.  Abraham, Heb 11:8,17.  Isaac, Heb 11:20.  Jacob, Heb 11:21.  Joseph, Heb 11:22.  Moses, Heb 11:24,27.  Rahab, Heb 11:31.  Gideon etc. Heb 11:32-33,39'.

Nave's Topical Bible provides references for the word faith  as: 'General scriptures concerning:  2Sa 22:31; Ps 2:12; 5:11; 7:1; 9:9-10; 18:30; 32:10; 33:18-19; 34:1-8,22; 36:7; 40:4; 64:10; 78:5-7; 84:5,12; 112:5,7-8; 118:8-9; 125:1; 147:11; Pr 3:5; 14:26; 22:19; 28:25; 29:25; 30:5; Isa 10:20; 14:32; 26:3; 30:15; 57:13; Jer 17:7-8; 39:18; Na 1:7; Mt 9:22; 21:21-22; Mr 9:23-24; 11:23-24; Lu 7:50; 8:48-50; 17:5; 18:8; Joh 11:25-27; Ac 3:16; 13:48; 26:18; Ro 1:16-17; 4; 5:1; 9:31-33; 10:6-10; 11:20,23; 15:13; 1Co 1:21; 2:5; 12:8-9; 2Co 1:24; Ga 3; 5:22; Eph 2:8; 6:16; Col 1:23; 2:12; 1Th 2:13; 5:8; 2Th 2:13; 1Ti 1:5,19; 2:15; 4:10; 6:11-12,17; 2Ti 4:7-8; Heb 4:1-11; 6:1,7,12,18; 10:35,38-39; 11:1-39; 13:5-6; Jas 1:6; 2; 1Pe 1:5,7,9,21; 3:5; 1Jo 3:21; 5:4; Re 22:7.  ENJOINED:  Ex 14:13; Nu 21:34; De 1:21-31; 3:2,22; 7:17-21; 20:1; 31:6-8,23; Jos 1:5-9; 10:25; Jg 6:14-16; 2Ki 19:6-7; 2Ch 15:7; 16:9; 20:15,17,20; 32:7-8; Ne 4:14; Job 35:14; Ps 4:5; 27:14; 31:19,24; 37:3,5,7,39-40; 55:22; 62:8; 115:9,11; 130:7; Pr 3:5-6,24-26; 16:3; Isa 26:4,20; 35:3-4; 37:6; 41:10,13-14; 43:1-2,5,10; 44:2,8; 50:10; Jer 42:11; 49:11; Joe 2:21; 3:16; Hab 2:3-4; Zep 3:16-17; Zec 8:9; 9:12; Mt 6:25-34; 17:18-20; Mr 1:15; 11:22-24; Lu 12:22-32; 17:6.  In STANCES OF: see after the following subtopic:  EXEMPLIFIED:  Ge 6:22; 16:13; 24:7,40; 48:21; 50:20,24; Ex 15:1-19; 18:11; Nu 10:29; 14:8-9; Jos 14:12; 1Sa 14:6; 17:36-37,45-47; 2Sa 7:28; 22:2-5; 23:5; 2Ki 18:5; 1Ch 28:20; 2Ch 13:10-11; 14:11; 20:12; 32:7-8; Ezr 8:22; Ne 1:8-10; 2:20; Job 4:7-21; 5:8-9; 10:12; 13:15; 14:15; 16:19; 19:25-27; 23:6; 42:2; Ps 3:3,5-6; 4:3,8; 6:8-9; 7:1,10; 9:3-4; 11:1; 13:5; 16:1-2,5,8,11; 17:6; 18:1-3,18,28-29; 20:5-7; 21:7; 22:4-5; 23; 25:1-2,5,15,20; 26:1,12-27:1; 27:5-6,10; 28:7; 31:1,3-6,14-15; 32:7; 33:20-22; 35:10; 38:9; 39:7; 40:3-4,17; 41:12; 42:5-6,8; 43:5; 44:5,8; 46:1-3,5,7; 47:3-4; 48:8,14; 52:8; 54:4; 55:16-17,23; 56:3-4,8-9,11; 57:1-3; 59:9-10,17; 60:9-10,12; 61:2,4,6-7; 62:1,5-7; 63:6-7; 66:9; 67:6; 69:19,35-36; 70:5-71:1; 71:3,5-7,14,16,20-21; 73:23-24,26,28; 74:12; 77:10-12; 86:2,7; 89:18,26; 90:1; 91:1-2,9-10; 92:10,15; 94:14-15,17-18,22; 102:13; 108:10-13; 115:12-14; 116:7; 118:6-7,10,14,17; 119:42-43,57,74,81,114,151,166; 121:2; 124:8; 130:5-6; 138:7-8; 140:6-7,12; 141:8; 142:3,5; 143:8-9; 144:2,10; Ec 11:1; Isa 8:10,17; 12:2; 25:9; 26:1,8; 33:2,22; 38:16; 50:7-9; 63:16; 64:8; Jer 10:23; 14:9,22; 16:19; 17:12,17; 20:11; La 3:24-32; Da 3:16-17; 6:16; Jon 2:2-9; Mic 7:7-9,20; Hab 1:12; 3:17-19; Zep 3:12; Lu 1:38; 7:50; Joh 3:33; Ac 16:34; 24:14-15; 27:25; Ro 8:18,28,38-39; 15:29; 1Co 9:26; 2Co 1:10; 4:8-9,13,16-18; 5:7; Ga 5:5; Php 1:19-21; 1Ti 4:10; 2Ti 1:12; 2:11-13; Heb 10:34; 11:4-5,7-11,13-14,16-39; 13:14; 2Pe 3:13; 1Jo 4:16.  In STANCES OF:  Noah, in building the ark:  Ge 6:14-22; Heb 11:7.  Abraham, in forsaking the land of his nativity at the command of God:  Ge 12:1-4.  Believing the promise of many descendants:  Ge 12:7; 15:4-8.  In the offering up of Isaac:  Ge 22:1-10; Ro 4:18-21; Heb 11:8-19.  Jacob, in blessing Joseph's sons:  Heb 11:21.  Joseph, concerning God's providence in his being sold into Egypt, and the final deliverance of Israel:  Ge 50:20; Heb 11:22.  Jochebed, in caring for Moses:  Ex 2:2; Heb 11:23.  Pharaoh's servants, who obeyed the Lord:  Ex 9:20.  Moses.  In espousing the cause of his people:  Heb 11:24-28.  At the death of Korah:  Nu 16:28-29.  The Israelites.  When Aaron declared the mission of himself and Moses:  Ex 4:31.  In the battle with the Canaanites:  1Ch 5:20.  And other conquests:  2Ch 13:8-18.  Caleb, in advising to take the land of promise:  Nu 13:30; 14:6-9.  Rahab, in hospitality to the spies:  Jos 2:9,11; Heb 11:31.  The spies, sent to reconnoiter Jericho:  Jos 2:24.  Conquest of Jericho:  Jos 6.  Manoah's wife:  Jg 13:23.  Hannah:  1Sa 1.  Jonathan, in stricking down the Philistines:  1Sa 14:6.  David, in striking down Goliath:  1Sa 17:37,46-47.  In choosing to fall into the hands of the Almighty for his punishment for counting the people of Israel:  2Sa 24:14.  In believing God's promise, that his kingdom would be a perpetual kingdom:  Ac 2:30.  Elijah, in his controversy with the priest of Baal:  1Ki 18:32-38.  Widow of Zarephath in feeding Elijah:  1Ki 17:13-15.  Amaziah, in dismissing the Ephraimites in obedience to the command of God, and going alone to battle against the Edomites:  2Ch 25:7-10.  Hezekiah:  2Ki 18:5; 19; 20:1-11.  Daniel, in the lions' den:  Da 6.  The three Hebrews, who refused to worship Nebuchadnezzars idol:  Da 3:13-27.  Ninevites, in obeying Jonah:  Jon 3:5.  Ezra, in making the journey from Babylon to Jerusalem without a military escort:  Ezr 8:22.  Joseph, in obeying the vision about Mary and to flee into Egypt:  Mt 1:18-24; 2:13-14.  Abel:  Heb 11:4.  Eliphaz, in the overruling providence of God, that afflictions are for the good of the righteous:  Job 5:6-27.  Mordecai, in the deliverance of the Jews:  Es 4:14.  Simeon, when he saw Jesus in the temple courtyard:  Lu 2:25-35.  Conquests by:  Heb 11:32-34.  In CHRIST:  Isa 28:16; Mt 7:24-25; 8:2,13; 9:22,29; 11:6,28-30; 14:27; 15:28; 17:7; Mr 5:36; 9:23; 16:16; Lu 6:46-49; 7:9,50; 8:50; 17:6; 18:42; Joh 1:12; 3:14-16,18,36; 5:24; 6:20,29,35,45,47; 7:38; 9:35; 11:25-26,40; 12:36,44,46; 13:7,20; 14:1,11-12; 16:27,33; 18:37; 20:27,29,31; Ac 3:16; 10:43; 15:9,11; 16:31; 20:21; 26:18; Ro 3:22-28; 9:33; 10:4,9; Ga 2:16; 3; 5:6; Eph 1:12-14; 3:12,17; 4:13; Php 3:9; Col 2:7; 1Ti 1:16; 2Ti 1:13; 2:1; 3:15; Heb 4:16; 6:19; 10:22; 12:2; 13:7; 1Pe 1:8; 2:6-7; 2Pe 1:1; 1Jo 3:23; 5:4-5,10,13-14; Jude 1:21; Re 1:17; 3:18,20 IN CHRIST, EXEMPLIFIED:  Mt 8:2,5-10; 9:18,21,28; 14:33; 15:26-28; 16:16; Mr 5:28; 7:27-30; 9:24; Lu 5:5; 7:3-9; 23:42; Joh 4:29,42; 6:14,68-69; 7:31; 9:38; 10:41-42; 11:21-22,27,32; 16:30; 20:28; Ac 8:37; 11:17; Ro 7:24-25; 8:35,37; 2Co 12:9-10; Ga 2:20; Php 4:13; 1Ti 1:14; 2Ti 1:12; 4:18.  NSTANCES OF FAITH IN CHRIST:  the wise men from the east:  Mt 2:1-2,11.  Peter:  Mt 4:18-22; Mr 1:16-20; Lu 5:4-5; Joh 6:68-69.  Andrew:  Mt 4:18-22; Mr 1:16-20; Joh 1:41.  James and John:  Mt 4:21-22; Mr 1:19-20.  The woman with the issue of blood:  Mt 9:21-22.  Jairus, for the healing of his daughter:  Mt 9:18,23-25.  Two blind men:  Mt 9:29-30.  Blind Bartimaeus and a fellow blind man:  Mt 20:30-34; Mr 10:46-52; Lu 18:35-42.  The Samaritan leper:  Lu 17:11-19.  The sick people of Gennesaret:  Mt 14:36; Mr 3:10; 6:54-56.  Those who brought the paralyzed man to Jesus:  Lu 5:18-20.  The Syrophoenician woman:  Mt 15:22-28; Mr 7:25-30.  The woman who anointed Jesus' feet:  Lu 7:36-50.  Those who brought those who were sick with palsy:  Mt 9:2.  Philip:  Joh 1:45-46.  Nathanael:  Joh 1:49.  The Samaritans, who believed through the preaching of Jesus:  Joh 4:39-42.  Through the preaching of Philip:  Ac 8:9-12.  The nobleman whose child was sick:  Joh 4:46-53.  Abraham:  Joh 8:56.  The blind man whom Jesus healed on the sabbath:  Joh 9:13-38.  Mary, the sister of Martha:  Lu 10:38-42; Joh 11:32.  John the disciple:  Joh 20:8.  The disciples, through the miracle at Cana of Galilee:  Joh 2:11.  Jews at Jerusalem:  Joh 2:23; 8:30; 11:45; 12:11.  About three-thousand people on the day of Pentecost:  Ac 2:41.  About five-thousand people:  Ac 4:4.  Multitudes:  Ac 5:14.  The crippled man at Lystra:  Ac 14:9.  Stephen:  Ac 6:8.  The Ethiopian eunuch:  Ac 8:37.  The people of Lydda and S h) aron:  Ac 9:35.  The people of Joppa:  Ac 9:42.  The people of Antioch:  Ac 11:21-24.  Barnabas:  Ac 11:24.  Eunice, Lois, and Timothy:  2Ti 1:5; Ac 16:1.  Lydia:  Ac 16:14.  The Philippian jailor:  Ac 16:31-34.  Crispus:  Ac 18:8.  The Corinthians:  Ac 18:8; 1Co 15:11.  Jews at Rome:  Ac 28:24.  Ephesians:  Eph 1:13,15.  Colossians:  Col 1:2,4.  Thessalonians:  1Th 1:6; 3:6-8; 2Th 1:3-4.  Philemon:  Phm 1:5.  The congregation at thyatira:  Re 2:19.  TRIAL OF:  1Ch 29:17; Ps 26:2; 81:7; Mt 13:19-22; 24:21-25; Lu 8:13-14; 2Th 1:3-5; Heb 6:13-15; Jas 1:3,12; 1Pe 1:7.  In STANCES OF TRIAL OF:  Noah:  Ge 6:14-22; Heb 11:7.  Abraham, when commanded to leave his native land and to go where he did not know:  Ge 12:1-4; Heb 11:8.  Abraham, when commanded to offer Isaac:  Ge 22:1-19; Heb 11:17-19.  Moses, when sent to Pharaoh:  Ex 3:11-12; 4:10-17; Heb 11:25-29.  Moses, at the Red Sea, by the complaints of the people:  Ex 14; 15.  Joshua and the people of Israel, in the method of taking Jericho:  Jos 6; Heb 11:30.  Gideon, when commanded to deliver Israel:  Jg 6:36-40; 7; Heb 11:32.  Job, by affliction and adversity:  Job 1; 2.  Ezra, in leaving Babylon without a military escort:  Ezr 8:22.  Daniel, when forbidden to pray to Jehovah:  Da 6:4-23; Heb 11:32-33.  The three Hebrews, when commanded to worship the image:  Da 3:8-30; Heb 11:32-34.  The Syrophoenician woman:  Mt 15:21-28; Mr 7:24-30.  The two blind men who appealed to Jesus for sight:  Mt 9:28.  The disciples, when Jesus came walking upon the Sea of Galilee:  Mt 14:25-33.  The disciples.  By the question of Jesus, as to who he was:  Mt 16:15-20; Lu 9:20-21.  By their inability to cast out the evil spirit from the epileptic boy:  Mt 17:14-21; Mr 9:14-29; Lu 9:37-42.  In the tempest at sea:  Mt 8:23-27; Mr 4:36-41; Lu 8:22-26.  Of Philip, when questioned by Jesus as to how the multitude would be fed:  Joh 6:5-6.  Of Peter, when asked whether he loved Jesus:  Joh 21:16-17.  SUM TOTAL OF RELIGIOUS BELIEF AND LIFE:  Ro 1:8; Jude 1:3'.

Thompson Chain Topics provides references for the word faith  as: 'Select Reading He.11.  General References to:  Lu 17:5; 18:8; Ro 10:17; 14:23; 2Co 5:7; Ga 5:6; 1Ti 1:5; Heb 11:1,39; Jas 2:17; 1Jo 5:4.  Faith Enjoined, Reasons for:  Assures Success:  2Ch 20:20; Mr 11:2; Lu 8:50.  A Fundamental Duty:  Joh 6:28-29; 20:27.  A Defensive Weapon:  Eph 6:16; 1Th 5:8; 1Ti 1:19; 6:12; Heb 10:22.  An Indispensable Element in Religion:  Heb 11:6.  Essential in Prayer:  Jas 1:5-6.  Should Be United with Love:  1Jo 3:23.  Justification by:  Ge 15:6; Hab 2:4; Ac 13:39; Ro 3:28; 4:3; 5:1,18; 9:30; 1Co 6:11; Ga 3:6,24; Php 3:9; Heb 10:38; 11:4.  Blessings according to:  Mt 8:13; 9:29-30; 17:20; 21:21; Mr 9:23.  Example of Victorious:  Abraham:  Ge 22:8.  Caleb:  Jos 14:12.  Jonathan:  1Sa 14:6.  David:  1Sa 17:37.  Jehoshaphat:  2Ch 20:12; 32:7.  Job:  Job 19:25.  The three Hebrew Captives:  Da 3:17.  Paul:  Ac 27:25; Ro 4:20.  The Ancient Worthies:  Heb 11:33.  Secures Salvation:  Faith in Christ Secures Salvation:  Joh 3:16,36; 5:24; 6:40; 11:25; 12:46; 20:31; Ac 8:37; 10:43; 13:39; 16:31; Ro 9:33; 10:9; 2Ti 3:15; 1Jo 5:1.  Great, Example of:  the Leper:  Mt 8:2.  The Centurion:  Mt 8:10.  The Ruler:  Mt 9:18.  The Blind Man:  Mt 9:28.  The Diseased:  Mt 14:36.  The Syrophenician woman:  Mt 15:28.  The Afflicted woman:  Mr 5:28.  Promises to those who Exercise:  Answer to Prayer:  Mt 21:22.  Sonship:  Joh 1:12; 7:38.  Power:  Joh 14:12; Ro 10:11; Col 1:23.  Soul Rest:  Heb 4:3.  Spiritual Inheritance:  Jas 2:5.  Spiritual Foundation:  1Pe 2:6.  Spiritual Assurance:  1Jo 5:14.  Aids to:  Ex 4:5; 19:9; Isa 41:20; 43:10; Joh 1:7; 11:15,42; 13:19; 14:29; 17:21; 19:35; 20:31.  Little:  Instances of Weak Faith:  Mt 6:30; 8:26; 14:31; 16:8.  Faith Tested:  See Tested; Faith.  Tested:  Of Abraham:  Ge 22:2.  By a strange plan of campaign:  Jos 6:3.  By reducing a general's army:  Jg 7:7.  By requiring dependence upon a poor widow:  1Ki 17:9.  By demanding the last morsel of bread:  1Ki 17:13.  By requiring, what appeared to be, useless work:  2Ki 3:6.  By requiring extensive preparation with no blessing in sight:  2Ki 4:3.  Other examples of:  Mt 9:28; Mr 7:27; Heb 11:8,17,36; Jas 1:3; 1Pe 1:7.  Obstacles that Test the Faith of Believers:  Lack of Sympathy on the part of the Church:  Mt 15:23; Mr 10:13.  Discouraging Circumstances:  Lu 5:18-19.  Unbelieving Friends:  Mr 5:35.  Scoffers:  Joh 9:24.  Divine Delays, not a hindrance but a test:  Joh 11:3-6.  Honoured by Christ and the Apostles:  Mr 1:41; 2:5; 5:34; 7:29; 10:52; Lu 7:10; 17:14; Joh 4:51; 9:7; Ac 14:9.  Defended:  Ga 2:11; Php 1:17,27; Tit 1:13; Jude 1:3.  Obstacles that Test the Faith of Believers:  Lack of Sympathy on the part of the Church:  Mt 15:23; Mr 10:13.  Discouraging Circumstances:  Lu 5:18-19.  Unbelieving Friends:  Mr 5:35.  Scoffers:  Joh 9:24.  Divine Delays, not a hindrance but a test:  Joh 11:3-6.  Weak:  Instances of Weak Faith:  Mt 6:30; 8:26; 14:31; 16:8.  '.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.  The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.  Please also see the note for 1Corinthians 13:4-7 for links from Treasury of Scripture Knowledge about when we should rejoice  and when we should rejoice not.  We find forms of the word rejoice  occurring 286 times in 266 verses of the Bible, 77 times in 70 verses of the New Testament, and in Philippians, in: 1:18; our current sentence; 2:16; 2:17; 2:18; 2:28; 3:1; 3:3; 4:4 and 4:10.  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'.

We find forms of the word abundant  occurring 113 times in 109 verses of the Bible, and, within the New Testament, in: Matthew 12:34; Matthew 13:12; Matthew 25:29; Mark 12:44; Luke 6:45; Luke 12:15; Luke 21:4; John 10:10; Romans 5:17; 1Corinthians 12:23; 1Corinthians 12:24; 1Corinthians 15:10; 2Corinthians 1:12; 2Corinthians 2:4; 2Corinthians 4:15; 2Corinthians 7:15; 2Corinthians 8:2; 2Corinthians 8:14; 2Corinthians 8:20; 2Corinthians 9:12; 2Corinthians 10:15; 2Corinthians 11:23; 2Corinthians 12:7; 2Corinthians 12:15; Ephesians 3:20; Philippians 1:26; 1Thessalonians 2:17; 1Timothy 1:14; Titus 3:6; Hebrews 6:17; 1Peter 1:3; 2Peter 1:11; Revelation 18:3.  Webster's 1828 dictionary defines abundant  as: 'a. Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with.  The Lord God is abundant in goodness and truth. Ex. xxxiv.  Abundant number, in arithmetic, is one, the sum of whose aliquot parts exceeds the number itself. thus, 1, 2, 3, 4, 6, the aliquot parts of 12, make the sum of 16. this is opposed to a deficient number, as 14, whose aliquot parts are 1, 2, 7, the sum of which is 10; and to a perfect number, which is equal to the sum of its aliquot parts, as 6, whose aliquot parts are 1, 2, 3'.  The New Testament definition for this word is: 'Plentiful; in great quantity; fully sufficient'.

Thompson Chain Topics provides references for the word abundance  as: 'Spiritual:  Abundant Joys:  Ps 36:8.  Abundant Life:  Joh 10:10.  Abundant Grace:  2Co 9:8.  Abundant Power:  Eph 3:20.  Abundant Supplies:  Php 4:19.  Abundant Entrance:  2Pe 1:11.  PLENTY PROMISED to the obedient:  Le 26:5; De 30:9; Ps 132:15; Pr 3:10; Isa 30:23; Eze 36:30; Am 9:13; Zec 8:12.  Want the result of sin and slothfulness:  De 28:48; Job 15:23; 30:3; Pr 6:11; 13:4; 19:15; 20:4.  FAMINE:  Prophesied:  Ge 41:27; Hab 3:17; Mt 24:7; Ac 11:28.  Examples of:  Ge 12:10; 26:1; Ru 1:1; 2Sa 21:1; 1Ki 17:12; 2Ki 4:38; 6:25; 25:3; Ne 5:3; La 2:12; 4:4; Am 4:6; Re 6:6.  Threatened as the Result of Sin:  Le 26:26; De 28:53; Jer 14:16; Eze 4:16; 5:12; 6:12; Re 18:8.
Abundant Salvation:  Become Radiant as Stars:  Da 12:3.  Receive a Royal Welcome in heaven:  Mt 25:34.  Afflictions add to the Final Glory:  2Co 4:17.  Accorded a Triumphant Entrance into heaven:  2Pe 1:11.  Given a Place Near the throne:  Re 7:14-15'.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'confidence. Php 2:24; Ac 20:25.
for. Lu 22:32; Joh 21:15-17; Ac 11:23; 14:22; Ro 1:11; 15:18,29; 2Co 1:24; Eph 4:11-13.
joy. Ps 60:6; Ro 5:2; 15:13; 1Pe 1:8.
rejoice. Php 2:16-18; 3:1; 4:4,10; Song 5:1; Joh 16:22,24; 2Co 1:14; 5:12; 7:6'.

Home  Start of Chapter
C1-S14 (Verse 27-28) how they are to live regardless of circumstances.
  1. Equivalent Section: Live a good testimony.
    1. Only let your conversation be as it becometh the gospel of Christ :.
  2. Equivalent Section: Detailed instructions on how to live.
    1. First Step: Keep a proper testimony.
      1. that whether I come and see you,
      2. or else be absent,
      3. I may hear of your affairs,
      4. that ye stand fast in one spirit,
      5. with one mind striving together for the faith of the gospel;.
    2. Second Step: Don't fear anyone but our Lord.
      1. And in nothing terrified by your adversaries:.
  3. Equivalent Section: What people see as a result of such a life.
    1. which is to them an evident token of perdition,
    2. but to you of salvation,
    3. and that of God.

Please also see the note at the start of the chapter about how 1:27 through 1:30 are connected together and provide the summary of this chapter.  After dealing with current events of their lives, and the future considerations of those events, Paul tells them how to conduct their lives in consideration of their circumstances.

Our sentence starts with the word Only  and provides a restriction on the blessings of the prior sentence.  In our prior sentence Paul finished his discussion that started with his saying that he had a choice and ending with his decision to do what was best for them.  Now in our current sentence he is acknowledging that God might have something else planned for him.  Thus, he is saying that if God stops him from doing what he thinks is best, they are to still let (their) conversation be as it becometh the gospel of Christ.  Our sentence has three Equivalent Sections and the other two Sections tell us the same thing only from different perspectives.  Thus, we see that our sentence is basically telling us that it doesn't matter what circumstances we are in and it doesn't matter if things go our way or not, we are to make sure that our way of life (conversation)  always be as it becometh the gospel of Christ.

In our sentence Paul is saying 'let the way that you live show Christ  living through you and don't let it show you responding to the flesh' (Galatians 2:20).  When we look at the outline of this sentence we see three Equivalent Sections.  The First Equivalent Section is talking about our conversation  that people see.  The Second Equivalent Section says to let your conversation,  that you think people don't see, match what they do see because people see us even when we think no one is looking.  The third Equivalent Section says to let your conversation  be the same even when facing your adversaries  because they are just looking for some way to call you a liar.  Thus, it does not matter what circumstances we find yourself in, we are to be sure that our way of life (conversation)  makes the gospel of Christ  look good.

Returning to our First Equivalent Section, we see links to the Word Study on Gospel and to the Lord Jesus Christ Study for notes on this sentence.  Those notes explain how the gospel of Christ  is different from other Biblical gospel  and how it is similar.  This truth is also displayed in a pictorial form within the Gospel Flowchart.  Basically, the gospel of Christ  has all of the same truth as other gospel but it emphasizes the sanctification  that comes as a result of our personal relationship with Christ  while downplaying the other points of the gospel.

Please remember that let  is the action verb of creation (Genesis 1).  Therefore, this is a command with the power of creation behind it.  Further, conversation  is defined as 'way of life', within the Bible.  Thus, our First Equivalent Section is telling to 'Make sure that your way of life always makes the gospel of Christ  look good by displaying a sanctification  which shows how your personal relationship with Christ  makes you more like the character of God'.

Moving on to our Second Equivalent Section, we see two Steps.  The First Step tells us to always do right and the Second Step tells us to not fear anything from someone who fights against your sanctification  which comes from your personal relationship with Christ.  The Son of God deals with us on a personal level as Christ.  However, the adversaries  of people who are trying to follow Christ  will meet God  in all of His power.  (Our third Equivalent Section tells us that what these adversaries  are fighting against is of God.)

The first three phrases tell us that it does not matter if the pastor is there or not or if he only hears of your affairs,  don't change how you act.  You've always have Christ  to guide you and you always have angels recording what you do and neither of them change.  Therefore, regardless of who is watching be consist any because your life is being recorded by heaven for your time of judgment.  That is: do the command of the First Equivalent Section, which is always let your conversation be as it becometh the gospel of Christ.

Our next phrase of the First Step within the Second Equivalent Section gives us a little more detail when it says: that ye stand fast in one spirit.  In the Bible, the word fast  is used for when we stop eating, which is not applied here, and is equated with a fastener.  In one case we stop eating and in the other we stop moving.  Please see below for the definition from Webster's 1828 and links from other commentators.  Many preachers have preached that stand fast  can be though of a soldier standing in a line of battle as the enemies advance and their fellow soldiers on either side of them are relying upon them to stay in place so that the enemy can not attack the next soldier from the side.  Since we are in a spiritual war, this is an applicable application to our current phrase.

Please also see the note for Galatians 5:1 for links to all 9 places in the Bible where the phrase stand fast  is used.  The conclusion drawn there is that we can stand fast,  and are ordered to do so, if what we stand  upon comes from God.  However, if God is against it, we will eventually fall and not be able to stand.  In addition, the study called Prove is based upon 1Thessalonians 5:21  and tells us to hold fast that which is good.  As that Study explains, fast  means hold 'without wavering' or 'don't let go no matter what changes in circumstances occur'.  Please see below for more on the phrase stand fast.  In addition, please also see the note for 1Corinthians C15S54 for links to every place in the Bible where we find the word stedfast.

OK, so now that we understand the phrase stand fast  we need to pay attention to the fact that it must also be in one spirit.  As pointed out in the Note for this verse within the Word Study on Spirit for more details.  In particular, look at the start of that Study where the many applications of the word Spirit  are listed with links to other verses which give us the same application., 'Those that receive The Spirit of God  (are joined unto the Lord) are one spirit  because when we receive The Spirit of God  we agree to submit (receive Him as Lord) or God will not give us His Holy Spirit'.  In addition, it goes on to explain that when we first get saved, our lifestyle (conversation)  is still the same as it was before we got saved.  As we spiritually mature, through the ministry of Christ  in our ongoing personal relationship with Him, we become more like God.  As each of us become more like God, we get the same spirit,  which is our innermost being acting like God's Holy Spirit;.

In further consideration of our phrase (ye stand fast in one spirit),  we can see more about this word one.  If we are all living according to the gospel of Christ  all of the time, then we will be in one spirit  because that spirit  is from Christ.  If we are not in unity, then one or more of us is not living according to the gospel of Christ.  Ephesians gives quite a lot of details about what Paul means by one  in Ephesians 1:10; 2:14-16; 18; 4:2; 4-7; 25; 32; 5:21; 31; 33.  Please see those verses and associated notes for a more detailed explanation. 

Thus, we see so far that we are to be locked into a position that matches God's Holy Spirit.  In addition, since Paul said that this command was given to ye  ('each and every one of you personally'), this is a personal command.  Thus, so far, we see that we have 'a personal command to make our personal spirit  match with God's Holy Spirit, so that we, and other spiritually mature saints, have one spirit,  and we are to be 'be fastened' in our place of spiritual battle so that our fellow saints can rely upon us to protect their flank in the spiritual war and we are to do this even when the preacher is not around because God and heaven are always watching and recording for our personal judgment'.  All of that, and we aren't even done with our First Step of this Equivalent Section

We still have to deal with our last phrase in this Step, which is: with one mind striving together for the faith of the gospel.  That is: in addition to having one spirit  we are to have one mind  and we are to be striving together .and all of these have the reason (for)  of: The faith of the gospel.  That is: all of these are to increase our personal faith of the gospel  and to increase our fellow saint's faith of the gospel  and to cause lost to have faith of the gospel.

While I could go through each of these phrases, the reader should also be able to do so, especially with the help of the word studies provided below.

Now that we have considered all of the rest, we need to notice that our First Step starts with the word that.  All of this is to be the result of making sure that our conversation be as it becometh the gospel of Christ.  If we do not keep our personal lifestyle (conversation)  in a condition that always makes The gospel of Christ  look good then we will not be able to do all that is found in our Second Equivalent Section.  While we think about this truth, we need to realize that we have only considered the First Step of this Equivalent Section.  We still need to consider the Second Step with consideration that we will only be able to do it if we first doe the First Equivalent Section and if we do the First Step of this Equivalent Section.

In our Second Step we are told in nothing terrified by your adversaries.  Since our phrase starts with the word and,  it shows us that this phrase is added unto the prior Step and provides redundancy with the semi-colon to let us know that we must do the prior before we can do what follows the and.

Of course, our main adversary  is the devil (1Peter 5:8).  As one preacher pointed out, other people might let the devil use them and we may feel like that other person is our adversary,  but the Biblical truth is that there are several devils and they are our adversaries.  The people used by the devils are not truly our adversaries.  With that in mind we must remember the brethren in the Lord  who were discussed back in C1-S5.  Thus, our chapter, and the context of this sentence, includes the brethren in the Lord  who act like adversaries  because they are submitting to doctrine that comes from devils that are our true adversaries.

In many places and many ways we are told to not be terrified  or to even fear the world, the flesh or the devil.  But, telling a child that there is nothing to fear usually doesn't work until they mature enough to realize the truth.  So, getting rid of terror  require the spiritual maturing that comes from the ministry of Christ  and which is going to vary among saved people according to the level of spiritual maturity they have.  The gospel of Christ  is directly tied to our conversation  and to our sanctification  By this sentence.  Thus, we do not see this command given until after we are told to do the things which enable us to obey this command.

Thus, far we have looked at our First Equivalent Section which was in a summary fashion and old us what to do.  Then we looked at the Second Equivalent Section which gave us the direct result, in our personal lives, which was to come from the First Equivalent Section.  That Second Equivalent Section presented us with lots of details.  Now our third Equivalent Section tells us what people are to see as a result, and if does so with few details.

Our third Equivalent Section has three phrases.  One talks about our adversaries,  the second talks about us and the third talks about God.  Within the first phrase we are told that adversaries,  will see our conversation,  and the results within our personal lives, as an evident token of perdition.

This third Equivalent Section can be understood two different ways, each of which are just as valid.  I believe that both are true because they are two different perspectives of the same events.  One view is that of a saved person who is trying to make his life match The gospel of Christ.  The second view might be taken by a lost person but is more often taken by a person who claims to be saved while refusing to personally submit to The gospel of Christ.  We will look at each of these views below.

First, we need to see what is common to both views.  A token  is a small item that represents a completed legal transaction.  A train token  is an item which proves that you paid for a train ride and have a legal right to it.  An evident token  is a token  which will be evidence in a court of Law.  That means people can witness it.  Our conversation  is the way that we live and that people can see.  Thus, our being terrified  by threats by Satan and devil minded people is a small thing (token)  in life.

We find the word perdition  only 8 times in the Bible.  Those verses are: John 17:12; our current sentence; 2Thessalonians 2:3; 1Timothy 6:9; Hebrews 10:39; 2Peter 3:7; Revelation 17:8 and 11.  In most of these verses the Bible is talking about the person that religion calls 'The Antichrist' but who is not a Biblical antichrist.  Webster's 1828 dictionary defines perdition  as: ' n. L. perditio, from perdo, to lose, to ruin.  1. Entire loss or ruin; utter destruction; as the perdition of the Turkish fleet.  In this sense, the word is now nearly or wholly obsolete.  2. the utter loss of the soul or of final happiness in a future state; future misery or eternal death. the impenitent sinner is condemned to final perdition.  If we reject the truth, we seal our own perdition'.

Now that we see what is common to both views we will look at the different views.  In our first view we see that when the saved continue to be a witness and to having a fellowship in the gospel  in spite of being terrified, the saved take that as evidence of salvation.  Only the indwelling Holy Spirit and our personal relationship with God would make us able to continue under such conditions.  However, our adversaries  claim that we are really terrified  all of the time and that shows that we are lost because a truly saved person is never afraid of anything (a lie).  They claim that our fellowship in the gospel  is all lies and that God is allowing us to be punished here for our lies and that current punishment is evidence of future perdition.

In our second view, those people whose life demonstrates that they are adversaries  to God's righteousness have an evident token of perdition  which is a small item that will legally prove that they deserve to go to the Lake of Fire  for all eternity (Revelation 19:20; 20:10; 14-15).  Those people whose life demonstrates that they submit to God's righteousness have an evident token of salvation  which is a small item that will legally prove that they have a right to everlasting life  (Daniel 12:2; Matthew 19:29; John 3:16; 36; 4:14; 5:24; 6:27; 40; 47; Acts 13:46; Romans 6:22).

Please see the note for Galatians 1:13-14 for links to every place in the Bible where we find the word conversation  along with a definition and links from other commentators.  The word conversation  is defined as: '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'.

We find forms of the word becometh  occurring 150 times in 145 verses of the Bible, 41 times in the New Testament, and only in our current sentence within Philippians.  Webster's 1828 dictionary defines becometh  as: 'v.t. In general, to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper. It is used in the same sense applied to persons or things.  If I become not a cart as well as another man.  This use of the word however is less frequent, the verb usually expressing the suitableness of things, to persons or to other things; as, a robe becomes a prince.  It becomes not a cart as well as another man'.

Please see the note for Matthew 9:5 about the word whether.  The New Testament definition for this word is: 'Which of two'.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen.  The New Testament 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.

We find forms of the word absent / absence  occurring only in our current sentence within Philippians and only 13 times total within the Bible.  Those verses are: Genesis 31:49; Luke 22:6; 1Corinthians 5:3; 2Corinthians 5:6; 2Corinthians 5:8-9; 2Corinthians 10:1; 2Corinthians 10:11; 2Corinthians 13:2; 2Corinthians 13:10; our current sentence; Philippians 2:12 and Colossians 2:5.  Webster's 1828 dictionary defines absent  as: 'a.  1. Not present; not in company; at such a distance as to prevent communication. It is used also for being in a foreign country.  A gentleman is absent on his travels.  Absent from one another. Gen. 31:49.  2. Heedless; inattentive to persons present, or to subjects of conversation in company.  An absent man is uncivil to the company.  3. In familiar language, not at home; as, the master of the house is absent. In other words, he does not wish to be disturbed by company'.  The New Testament definition for this word is: 'Not present; at such a distance as to prevent communication'.

Please see the note for Galatians C3-S7 about the word hear.  The New Testament 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 also see the note for Matthew 13:17 about the phrase have not heard.  Please also see the note for Mark 4:9 about the phrase ears to hear.  Please also see the note for Romans 2:13 about the word hearer.  The New Testament definition, for the word hearer  is: 'One who attends to what is orally delivered by another'.  Please also see the following notes about this word: Philippians 1:30; Philippians 2:26; Philippians 4:9.

We find forms of the word affairs  occurring only 8 times in the Bible, in: 1Chronicles 26:32; Psalms 112:5; Daniel 2:49; Daniel 3:12; Ephesians 6:21-22; our current sentence and 2Timothy 2:4.  Webster's 1828 dictionary defines affairs  as: 'n. L. facere. the primary sense of facio is to urge, drive, impel.  1. Business of any kind; that which is done, or is to be done; a word of very indefinite and indefinable signification. In the plural, it denotes transactions in general; as human affairs; political or ecclesiastical affairs: also the business or concerns of an individual; as, his affairs are embarrassed.  2. Matters; state; condition of business or concerns.  I have sent that ye may know our affairs. Eph. 6.  3. In the singular, it is used for a private dispute, or duel; as, an affair of honor; and sometimes a partial engagement of troops.  In the phrase, at the head of affairs, the word means, the public concerns of executing the laws and administering the government'.  The New Testament definition for this word is: 'Business of any kind; that which is done, or is to be done; a word of very indefinite and indefinable signification'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand.  The New Testament 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.

The word fast  is only used in this sentence and 4:1.  Webster's 1828 dictionary defines fast  as: 'a.  1. Literally, set, stopped, fixed, or pressed close. Hence, close; tight; as, make fast the door; take fast hold.  2. Firm; immovable.  Who by his strength, setteth fast the mountains. Ps. 115.  3. Close; strong.  Robbers and outlaws - lurking in woods and fast places.  4. Firmly fixed; closely adhering; as, to stick fast in more; to make fast a rope.  5. Close, as sleep; deep; sound; as a fast sleep.  6. Firm in adherence; as a fast friend.  Fast and loose, variable; inconstant; as, to play fast and loose.
F'AST, adv. Firmly; immovably.  We will bind thee fast, and deliver thee into their hand. Judges 15.  F'AST, a. L. festino. the sense is to press, drive, urge, and it may be from the same root as the preceding word, with a different application.  Swift; moving rapidly; quick in motion; as a fast horse.  F'AST, adv. Swiftly; rapidly; with quick steps or progression; as, to run fast; to move fast through the water, as a ship; the work goes on fast.
F'AST, v.i.  1. to abstain from food, beyond the usual time; to omit to take the usual meals, for a time; as, to fast a day or a week.  2. to abstain from food voluntarily, for the mortification of the body or appetites, or as a token of grief, sorrow and affliction.  Thou didst fast and weep for the child. 2Sam. 12.  When ye fast, be not, as the hypocrites, of a sad countenance. Matt. 6.  3. to abstain from food partially, or from particular kinds of food; as, the Catholics fast in Lent.
F'AST, n.  1. Abstinence from food; properly a total abstinence, but it is used also for an abstinence from particular kinds of food, for a certain time.  Happy were our forefathers, who broke their fasts with herbs.  2. Voluntary abstinence from food, as a religious mortification or humiliation; either total or partial abstinence from customary food, with a view to mortify the appetites, or to express grief and affliction on account of some calamity, or to deprecate an expected evil.  3. the time of fasting, whether a day, week or longer time. An annual fast is kept in New England, usually one day in the spring.  The fast was now already past. Act. 27.  F'AST, n. that which fastens or holds'.

In Matthew 11:19 we read that Jesus  said: The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.  This lie was claimed by the Pharisees.  However, many places in the Gospel accounts tell us that Jesus  fasted  and that He taught fasting to others  (Matthew 4:2; Matthew 6:16; Matthew 6:18; Matthew 9:14; Matthew 9:15; Matthew 15:32; Matthew 17:21; Matthew 26:48; Mark 2:18; Mark 2:19; Mark 2:19; Mark 2:20; Mark 8:3; Mark 9:29; Luke 2:37; Luke 5:33; Luke 5:34; Luke 5:35; Luke 18:12).  Therefore, the Pharisees were using the way of Satan to pervert the truth.  Jesus  was not gluttonous  but, simply, refused to submit to the additions which religious leaders made to God's Mosaic Law.

The New Testament definition for this word is: 'Literally, set, stopped, fixed, or pressed close. Hence, close; tight; as, make fast the door; take fast hold. When people stop eating that tine is also called a fast'.  Please also see the following notes about this word: Matthew 4:2; Mark 2:18; Luke 2:37; Acts 10:30; 1Corinthians 7:5; 2Corinthians 6:5; Galatians 5:1; 1Thessalonians 3:8; 2Thssalonians 2:15; 2Timothy 1:13; Titus 1:9; Hebrews 3:6; Revelation 2:13.  Please also see the note for Luke 15:22-24 about the word fasten.  Please also see the note for Galatians C5S1 about the phrase stand fast.  Please also see the note for 1Corinthians C15S54 about the word stedfast  We also find the word fast,  in this Bible book, in: Philippians 4:1.

Thompson Chain Topics provides references for the word fast  as: '(Hold Fast the Good):  1Th 5:21; Heb 3:6; 4:14; 10:23; Re 3:3.  In Enduring Hardship:  Mt 10:22; Mr 13:13; Heb 12:7; Jas 1:12; 5:11; 1Pe 2:19.  In Persevering to the End:  Job 17:9; Joh 15:9; Ac 13:43; Ro 2:7; Ga 6:9; 2Ti 3:14; Heb 12:1; 1Pe 1:13; Re 3:1.  Exhortations to:  Jos 23:7-8; 1Sa 12:21; Job 11:14-15; Ac 11:23; 1Co 15:58; Ga 5:1; Eph 4:14; Php 1:27; 4:1; 2Th 2:2,15; 1Pe 5:9; 2Pe 3:17.  Seven Notable Examples of:  A Man of God, in Refusing a Reward:  1Ki 13:8; 2Ki 18:6.  Josiah, in his Duties as a King:  2Ki 22:2.  Job, in his Religious Life:  Job 23:11; 27:6; Isa 50:7.  Three Hebrew Captives:  Da 3:18.  Christ, in going to the Cross:  Lu 9:51; Ac 2:42.  Peter and John:  Ac 4:19-20.  Paul, in finishing his Course:  Ac 20:24; Heb 10:39.  In Enduring Hardship:  Mt 10:22; Mr 13:13; Heb 12:7; Jas 1:12; 5:11; 1Pe 2:19.  In Persevering to the End:  Job 17:9; Joh 15:9; Ac 13:43; Ro 2:7; Ga 6:9; 2Ti 3:14; Heb 12:1; 1Pe 1:13; Re 3:11.  In Moving forward toward the Goal:  De 5:32; Jos 1:7; Pr 4:27; Eze 1:12; Lu 9:62; Php 3:13'.

C1-S1 (Verse 1-2), C1-S2 (Verse 3-7), C1-S3 (Verse 8), C1-S4 (Verse 9-11), C1-S5 (Verse 12-14), C1-S6 (Verse 15-17), C1-S7 (Verse 18), C1-S8 (Verse 18), C1-S9 (Verse 19-20), C1-S10 (Verse 21), C1-S11 (Verse 22), C1-S12 (Verse 23-24), C1-S13 (Verse 25-26), C1-S14 (Verse 27-28), C1-S15 (Verse 29-30).

We find forms of the word mind  occurring 145 times in 139 verses of the Bible, 91 times in 86 verses of the New Testament, and in Philippians, in: our current sentence; 2:2; 2:3; 2:5; 3:16; 3:19 and 4:2.  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 15:30-32 for links to many place on this site with links where we find forms of the word strive  along with a definition.  The word strive  is defined as: 'To make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind'.

Please also see the note for Colossians 2:18-19 about the word holding.  The New Testament definition, for the word holding  is: 'the ongoing action of the word hold'.  Please also see the note for Luke 24:15 about the word holden.  The New Testament definition, for this word, is: 'the past-tense form of the word hold'.  Please see the note for Matthew 6:26 about the word hold.  The New Testament definition, for this word, is: 'To stop; to confine; to restrain from escape;'.  Please see the note for 1Timothy 6:17-19 about the phrase lay hold.  The New Testament definition, for this word, is: 'secure'.   Please also see the note for 2Thessalonians 2:6 about the word withhold.  The New Testament definition, for this word, is: 'TO hold back; to restrain; to keep from action'.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful.  The New Testament 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 New Testament 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.

We find forms of the word terrified  only 4 times in the Bible, in: Deuteronomy 20:3; Luke 21:9; 24:37 and our current sentence.  Webster's 1828 dictionary defines terrified  as: 'pp. Frightened; affrighted'.  please also see the note for 2Corinthians 10:8-9 about this word.

We find forms of the word adversaries  occurring 58 times in 56 verses of the Bible, 11 times in 10 verses of the New Testament, in: Matthew 5:25; Luke 12:58; 13:17; 18:3; 21:15; 1Corinthians 16:9; our current sentence; 1Timothy 5:14; Hebrews 10:27 and 1Peter 5:8.  The Morrish Bible Dictionary defines adversary  as: 'Satan, the adversary, stood up against Israel and provoked David to number Israel. 1Ch 21:1: cf. 2Sa 24:1. He also opposed Joshua, the high priest. Zec 3:1. "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." 1Pe 5:8. In Re 12:10 he is also called 'The accuser of the brethren.' It is one of the names or characters of Satan: he is not only the tempter of man, but he is also the positive enemy, the adversary of all, seeking to devour whom he may, and to distress and lead astray those he is not permitted to destroy. See SATAN'.  Please also see the discussion of this word earlier in our current note.

Webster's 1828 Dictionary defines the word adversary  as: 'An enemy or foe; one who has enmity at heart.  The Lord shall take vengeance on his adversaries. Nah. 1.  In scripture, Satan is called the adversary, by way of eminence. 1Peter 5.  2. An opponent or antagonist, as in a suit at law, or in single combat; an opposing litigant.  AD'VERSARY, a. Opposed; opposite to; adverse. In law, having an opposing party, as an adversary suit; in distinction from an application, in law or equity, to which no opposition is made'.

The New Testament definition, of the word adversary,  is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'.

Thompson Chain Topics provides references for the word Adversary  as: 'SATAN:  Facts Concerning:  Ge 3:14; Job 1:6; 2Co 11:14; Re 9:11; 20:2,7.  Defeat of, by Christ:  Ge 3:15; Lu 4:13; Joh 12:30-31; 14:30; 2Th 2:8; Heb 2:14; 1Jo 3:8; Re 20:10.  Power of:  Permitted to Afflict the Righteous:  Job 1:12.  Claims Authority over the World:  Lu 4:6.  Sinners Under the Dominion of:  Ac 26:18.  Blinds the Minds of Unbelievers:  2Co 4:3-4.  Contends with the Saints:  Eph 6:12.  In spires Lying Wonders:  2Th 2:9; Heb 2:14.  The Malignant Work of:  Ge 3:1.  Tempting to Disobedience:  Ge 3:4-5; 1Ch 21:1.  Slandering Saints:  Job 1:9-10,11.  In flicting Disease:  Job 2:7.  Opposing the Righteous:  Zec 3:1.  Tempting Christ:  Mt 4:1,3.  Removing the Good Seed:  Mt 13:19.  Sowing the Tares:  Mt 13:38-39.  Ruining the Soul and Body:  Lu 9:42; 13:16.  Lying:  Joh 8:44.  In stigating men to Sin:  Joh 13:2; Ac 5:3; 2Co 12:7; Eph 2:2; 1Th 2:18.  Preying upon Men:  1Pe 5:8; Re 2:10.  Humbled:  Ge 3:14; Zec 3:2; Lu 10:18; Re 12:9; 20:3.  The Arch Deceiver attempts to Ruin Men:  By lying promises:  Ge 3:5.  Wresting the Scriptures:  Mt 4:6.  Cunning plans:  2Co 2:11.  Appearing as an angel of light:  2Co 11:14.  Duty of Resisting:  Eph 4:26-27; 6:11; Jas 4:7; 1Pe 5:8.  Called the Prince of this World:  Joh 12:31; 14:30; 16:11'.

Please see the note for Galatians 3:1 for links to every place in the Bible where we find the word evidence /evidently  along with a definition and links from other commentators.  The word evidently  is defined as: 'Clearly; obviously; plainly; in a manner to be seen and understood; in a manner to convince the mind; certainly; manifestly. the evil of sin may be evidently proved by its mischievous effect'.

Please see the note for Mark 14:44 about the word token.  The New Testament definition for this word is: 'A sign; something intended to represent or indicate another thing or an event'.

Please see above within this note about the word perdition.

Please see the Study on Saviour  in the Lord Jesus Christ Study Summary  document and in the Lord Jesus Christ Study verses  documents.  Please also see the Gospel of Your Salvation in the Word Study on Gospel.  The New Testament definition is: 'to exclude.  When used spiritually, it means to exclude from the damned by having God's life in you.  When used physically, it means to exclude from what is endangering physical life'.  Please see the Word Study on Salvation for links to about the word baptism.  That Doctrinal Study hasd along with dictionary definitions and links from other commentators.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'let. Php 3:18-21; Eph 4:1; Col 1:10; 1Th 2:11; 4:1; Tit 2:10; 2Pe 1:4-9; 3:11,14.
The gospel. Ro 1:9; 15:16,29; 2Co 4:4; 9:13; Ga 1:7.
whether. Php 2:12,24.
I may. Eph 1:15; Col 1:4; 1Th 3:6; Phm 1:5; 3Jo 1:3-4.
that ye. Php 2:1; 4:1; Ps 122:3; 133:1; Mt 12:25; 1Co 1:10; 15:58; 16:13-14; 2Co 13:11.
in one. Jer 32:39; Joh 17:20-21; Ac 2:46; 4:32; Ro 12:4-5; 1Co 12:12-31; Eph 4:3-6; Jas 3:18; Jude 1:3.
The faith. Pr 22:23; Ac 24:24; Ro 1:5; 10:8; Eph 1:13; 1Ti 1:11,19; 2Ti 4:7
in. Isa 51:7,12; Mt 10:28; Lu 12:4-7; 21:12-19; Ac 4:19-31; 5:40-42; 1Th 2:2; 2Ti 1:7-8; Heb 13:6; Re 2:10.
an. 2Th 1:5-6; 1Pe 4:12-14.
but. Mt 5:10-12; Ro 8:17; 2Ti 2:11-12.
and that. Ge 49:18; Ps 50:23; 68:19-20; Isa 12:2; Lu 3:6; Ac 28:28'.

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C1-S15 (Verse 29-30) Why we are to keep a good testimony.
  1. First Step: Realize the ministry that God gives to each of us.
    1. For unto you it is given in the behalf of Christ,
    2. not only to believe on him,
    3. but also to suffer for his sake;.
  2. Second Step: Realize that all spiritually mature saved people have this same ministry.
    1. Having the same conflict which ye saw in me,
    2. and now hear to be in me.

Please also see the note at the start of the chapter about how 1:27 through 1:30 are connected together and provide the summary of this chapter.  After dealing with current events of their lives, and the future considerations of those events, Paul tells them how to conduct their lives in consideration of their circumstances.

Our sentence starts with For  and tells us why the commandment of the prior sentence was given.  In addition, this sentence tells us why the things that we learned about in this chapter are true.  The message of this chapter which started out talking about how these saints  had a fellowship in the gospel  and how they were to stand fast  for the gospel of Christ  against all opposition.  The main advisories  that they had were brethren in the Lord  who believed in salvation by faith but in sanctification  through keeping religious rules.  This is a doctrine of Satan, which is why he is the spirit  behind this doctrinal error and he is our main adversary.  He opposes The Spirit of Jesus Christ  which we learned about back in C1-S9.  The Spirit of Jesus Christ  is what causes Christ shall be magnified in (our) body  and allows us to say For to me to live is Christ, and to die is gain.  That is why our prior sentence told us Only let your conversation be as it becometh the gospel of Christ  and why I say that this sentence not only gives the reason for the prior sentence but for all that we learned in this chapter.

Once we realize what this sentence is giving a reason for  we can look at the sentence structure and see two Steps.  In our First Step we see the most important phrase is in the behalf of Christ  and our sentence tells us that this is the basic reason for all else that is in our sentence and chapter.  The note for this verse in the Lord Jesus Christ Study is summarized with: 'in this verse, Christ  is used for the changed life which saved people display to the world as a result of their personal relationship with the Son of God through His role of Christ'.  that is the main thing that spiritually mature saved people are to strive for.

Please notice that the wording of For unto you it is given... to suffer for his sake.  God does not give His obedient children bad things but gives them blessings.  (And we know that all things work together for good to them that love God, to them who are the called according to his purpose.  Romans 8:28).  While most people would strongly disagree that suffering  is a blessing, that is what Paul is actually saying about himself and about what God is giving to these spiritually mature saints.  Only the spiritually mature can see this as a blessings because only they can believe the promise of eternal rewards enough to accept physical suffering  and still praise God for that suffering  while they are going through it.

In addition, many people wonder why suffering  is required and our sentence tells us why when it says for his sake.  That means that our suffering is for the benefit of Christ.  Out chapter and the prior notes explain a little bit about how Christ  benefits from our suffering,  and the links below might help anyone who wants to research this question.  However, the bottom line is that the Bible, in our current sentence, tells us that this is true and weather we like or understand this truth, we must accept it or we are rejecting the word of God and trying to correct the word of God and daring God to bring judgment upon ourselves.  Accept this truth, pray for understanding and wait for God to give the understanding, if He chooses to do so, but accept this truth even while you don't understand it.

Returning to our First Step we need to remember that we skipped the phrase to believe on him.  The word on  is used for 'relying upon the power and authority'.  This comes before the phrase but also to suffer for his sake  because it is going to take someone who truly is 'relying upon the power and authority' of Christ  in order for them to accept suffering  with the faith that it is a blessing which will result in eternal rewards.

Having dealt with our First Step and seen how what was revealed is intended to give us the proper spiritual attitude about suffering,  we look at our Second Step which tells us that we are not alone in this.  Quite often suffering includes the belief that we are alone in our suffering,  but many places in the Bible tells us otherwise.  In particular, Paul is telling us 'already been there and done that'.  In addition, Treasury of Scripture Knowledge gives is links for other people besides Paul who suffered and those links are 'Ac 5:41; Ro 5:3; Jas 1:2; 1Pe 4:13'.

Please see the note for Romans C5S9 about the following words.  The New Testament definition of the word give  is: 'Bestowed; granted; conferred; imparted; admitted or supposed'.  The New Testament definition for the words gave  and given  are: 'the past-tense form of the word give'.  The New Testament definition of these words is:'the past-tense form of the word give'.  The New Testament definition of giving  is: 'the ongoing form of the word give'.  The New Testament definition of giveth  is: 'a life-style of giving'.  The New Testament definition of the word giver  is: 'the person who gives'.  Please also see the note for 1Corinthians C14S19 about the phrase giving of thanks.  We also find this word, within this book, in: Philippians 2:9 and Philippians 4:15.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 for how the word believe  is used in those epistles.  Those notes include small notes about how the word in used in the epistle, a definition from Webster's 1828 and links from other commentators.  Please also see the note for Romans 3:26-LJC and John 20:31-LJC about believe in Jesus / Christ.  We find forms of the word belief / believe   occurring 323 times in 288 verses of the Bible, 278 times in 245 verses of the New Testament, and only in our current sentence within Philippians.

Please also see the note for Romans C8S17 about the word suffer.  The New Testament definition, for this word, is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'.  The th,  int the word suffeteth,  makes it a 'life-style suffering'.  Please see the note for Romans 9:22 about the word longsuffering.  Galatians 5:22 tells us that this is a fruit of the Spirit.  Romans 2:4 tells us that it is a trait of God and associates it with forbearance.  Please also see the notes in the Sections called Harmony, Prophecies and Prophecies Fulfilled, in the Study called Significant Gospel Events and for Mark 8:31-LJC about the phrase suffering of Jesus Christ.  We are told to suffer with him (Christ).  Please also see the note for 1Peter 4:12-13 which is a detailed sentence that explains how our suffering in this life is to be expected and is actually the basis of everlasting rewards.  We find forms of the word suffer  are found in Philippians, in: our current sentence; 3:8 and 4:12.

Please see the note for Romans C15S25 about the word sake.  The New Testament definition is: ' Final cause; end; purpose; or rather the purpose of obtaining'.  Please also see the note for Philippians 1:29-30 about the phrase sake, for His.

The word conflict  is only found in our current sentence and in Colossians 2:1.  Webster's 1828 dictionary defines conflict  as: 'n. L., to strike, to flog, to lick.  1. A striking or dashing against each other, as of two moving bodies in opposition; violent collision of substances; as a conflict of elements, or waves; a conflict of particles in ebulltion.  2. A fighting; combat, as between men, and applicable to individuals or to armies; as, the conflict was long and desperate.  3. Contention; strife; contest.  In our last conflict, four of his five wits went halting off.  4. Struggling with difficulties; a striving to oppose, or overcome.  The good man has a perpetual conflict with his evil propensities.  5. A struggling of the mind; distress; anxiety. Colossians 2.  6. the last struggle of life; agony; as the conflict with death.  7. Opposing operations; countervailing action; collision; opposition.  In exercising the right of freemen, the man of religion experiences no conflict between his duty and his inclination.
CONFLICT, v.i.  1. to strike or dash against; to meet and oppose, as bodies driven by violence; as conflicting waves or elements.  2. to drive or strike against, as contending men, or armies; to fight; to contend with violence; as conflicting armies.  3. to strive or struggle to resist and overcome; as men conflicting with difficulties.  4. to be in opposition or contradictory.  The laws of the United States and of the individual States, may, in some cases, conflict with each other'.  Thompson Chain Topics provides references for the word conflict  as: 'Characteristics of:  An Inward Battle:  Ro 7:23.  Spiritual Weapons:  2Co 10:4.  In visible Foes:  Eph 6:12.  Young Soldiers Enlisted:  1Ti 1:18.  A Fight of Faith:  1Ti 6:12.  Demands Entire Consecration:  2Ti 2:4; Heb 10:32; Re 12:17.  Exhortations to those Engaged in:  1Ki 2:2; 2Ch 15:7; Isa 35:4; Hag 2:4; Zec 8:9; 1Co 16:13; Eph 6:10; 2Ti 2:1'.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen.  The New Testament 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 Galatians 3:5 about the word hear.  The New Testament definition, for this word, is: 'Perceiving by the ear.  This word is often used symbolically for hearing the spiritual message of the word of God and obeying that message'.  Please also see the note for Romans 2:13 about the word hearer.  The New Testament definition, for the word hearer  is: 'One who attends to what is orally delivered by another'.  The New Testament definition, for the word heard  is: 'The past-tense form of hear'.  Please also see the note for James 2:5 about the word hearken.  The New Testament definition, for this word, is: 'To listen closely'.  Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.  Please also see the note for Matthew 13:17 about the phrase have not heard.  Please also see the note for Mark 4:9 about the phrase ears to hear.

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

Treasury of Scripture Knowledge provides links for this sentence as: 'it is. Ac 5:41; Ro 5:3; Jas 1:2; 1Pe 4:13.
not. Mt 16:17; Joh 1:12; 6:44-45; Ac 13:39; 14:27; Eph 2:8; Col 2:12; Jas 1:17-18.
The same. Joh 16:33; Ro 8:35-37; 1Co 4:9-14; 15:30-32; Eph 6:11-18; Col 2:1; 1Th 2:14; 3:2-4; 2Ti 2:10-12; 4:7; Heb 10:32; 12:4; Re 2:10-11; 12:11.
which. Ac 16:19-40; 1Th 2:2.
now. Php 1:13'.

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Philippians Chapter 2

links to sentences in this chapter:
C2-S1 (Verse 1-2), C2-S2 (Verse 3), C2-S3 (Verse 4), C2-S4 (Verse 5-8), C2-S5 (Verse 9-11), C2-S6 (Verse 12), C2-S7 (Verse 13), C2-S8 (Verse 14-16), C2-S9 (Verse 17), C2-S10 (Verse 18), C2-S11 (Verse 19), C2-S12 (Verse 20), C2-S13 (Verse 21), C2-S14 (Verse 22), C2-S15 (Verse 23), C2-S16 (Verse 24), C2-S17 (Verse 25), C2-S18 (Verse 26), C2-S19 (Verse 27), C2-S20 (Verse 28), C2-S21 (Verse 29-30)
The Chapter theme is: Humble yourself and look for good to others.
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 Paul exhorts them to unity, and to all humbleness of mind, by the example of Christ's humility and exaltation
12 to a careful proceeding in the way of salvation, that they be as lights to the wicked world
16 and comforts to him their apostle, who is now ready to be offered up to God.
19 He hopes to send Timothy to them, and Epaphroditus also'.

C2-S1 (Verse 1-2) Blessings that we are promised with the conditions to receive them.
  1. If there be therefore any consolation in Christ,
  2. if any comfort of love,
  3. if any fellowship of the Spirit,
  4. if any bowels and mercies,
  5. Fulfil ye my joy,
  6. that ye be likeminded,
  7. having the same love,
  8. being of one accord,
  9. of one mind.

Please notice that the first four phrases of our sentence start with the word if.  After the word if,  in each of these phrases, are named several things which exist and there can not be any question about their existence.  (The word be  is 'a verb of existence'.  The phrase if there be  is a phrase that makes existence conditional.)  When people see that, many dismiss the word if  and read our sentence as if that word was not there.  However, man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live  (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Luke 4:4).  Therefore, the word if  can not be dismissed even while it is not obvious what condition it is specifying.  Thus, we must conclude that it is giving us a different conditional requirement than the absolute existence of these things.  That leaves us with the conditional requirement being the application of these things in our life.  That is, our sentence is not saying 'if there be anywhere in the world' but is saying 'if there be in your personal life'.

Thus, we can look at our first four phrases and see that all of these things exist but are not applied to everyone's life.  The true condition that our sentence is questioning is if we personally experience these things.  What we actually see in the lives of saved people is that the people who personally (ye)  obey the commands within the last five phrases have the items of the first four phrases.  In addition, people who obey none, or even obey only some, of the commands in the last five phrases do not have all of the things found in the first four phrases. .Therefore, our conditional requirement of our sentence is that saved people have to obey all of the commands in the last five phrases if they want the items in the first four phrases.

When Paul writes If there be / if any, the phrase 'in your personal life' is implied to be in the written phrase right after the if  because there is no doubt about the existence (be)  of the items within our phrases but there is also no doubt that some saved people have these things in their personal life while other saved people do not have them.  We see the personal aspect of this sentence with the use of the word ye.  Therefore, the only true condition that varies from one saved person is the personal application of the items within our sentence and the use of the word if,  to make this sentence conditional, is dealing with the personal application.

In some notes I say that the word if  can be applied the same way as the word since.  I do this to avoid being side-tracked with the explanation that is in the paragraphs above.  The meaning of the word since  is the same as when the conditional (if)  is true.  The Bible uses the word since  when it is always true and uses the word if  when there is even a little chance of the condition being not true.  Having acknowledged the possibility of disobedience, with the resulting lack of the things within our sentence, we will proceed as if everybody is good and treat our if  the same way that we would treat the word since.  (While there is only one interpretation of a word within the Bible, there are many applications.  At times, more than one word can have the same application within a section of the Bible.  If the interpretation does not change, and switching the word gives us the same application while making it easier to understand, then we can change the word for the purpose of better understanding of the application.)

(Sorry if the paragraphs above took some extra thinking but part of the reason for these notes is to answer any criticism and to prove that there are not 'problem verses' but that all problems are the result of the method of interpretation used or a problem of the person doing the interpretation.)

Effectively, obedient people are being told to do the things that are in our last five phases based upon the conditions of the first four phrases being true in their personal life.  In addition, people who do all of the commandments found in the last five phrases will find the conditions of the first four phrases to be true in their life.  Thus, the two groups within our sentence are self-reinforcing.

Buried within the sentences of this chapter are promises of God which are in the same sentence as the requirements to receive those promises.  (This truth was mentioned in the note for this chapter.)  that way, people who pay attention to grammar must conclude that the promise and the requirement are attached to each other.  (Being within a single sentence makes the sentence and condition one thought and, grammatically, connects the two.)  Our current sentence promises us consolation,  comfort,  love,  fellowship  and bowels and mercies  if we (personally) Fulfil ye my joy  and (personally) be likeminded  and are having the same love  and are being of one accord  and are being of one mind.

In addition, to what was just said, we see that our sentence has a therefore,  which means this sentence is the result of the prior chapter which was summarized in the last sentence.  (The last sentence of the prior chapter was just before this one and provides the basis of our therefore.)  Our prior sentence gave us a lot of the detailed conditions and results of the Philippians being part of the fellowship of the gospel.  As explained in the notes of the prior chapter, the gospel  that they had fellowship  that was in the gospel of Christ.  This matches with the first phrase of our current sentence which tells us that our consolation  is in Christ.  The Study on Relational Prepositions provides us links to every place in the Bible where we find the phrase in Christ.  Those places, like our current sentence, tell us that certain things, like consolation,  are given to the saved people who are in Christ  while the same things are denied to saved people who are not in Christ.  As our entire epistle tells us, being in Christ  is in addition to being saved and that there are brethren in the Lord  who are not in Christ. .Please see the note for this verse in the Lord Jesus Christ Study for more details.

Moving on, our third phrase mentions fellowship of the Spirit  which is different from, but related to, the fellowship in the gospel  (C1-S2).  Both are also related to, but different from, The fellowship of his sufferings  (C3-S8).  It is our relationship to God's Holy Spirit  which allows us to maintain the two other fellowships  mentioned within this epistle.  God's Holy Spirit  keeps us connected to the power of God and to the personal help and guidance from Christ,  but we must be willing to submit to God's Holy Spirit  for these things to be effective in our personal life.  Please see the note for this verse in the Word Study on Spirit for more details.  In particular, look at the start of that Study where the many applications of the word Spirit  are listed with links to other verses which give us the same application as we find within our current sentence.  Those verses combined teach the doctrine of the fellowship of the Spirit.

The reader should be able to understand the phrase comfort of love.  Therefore, the only promise within our sentence which we have not covered is bowels and mercies.  Links for every place in the New Testament where forms of the word bowels  are used can be found in the note for 1:18 along with dictionary definitions, links from other commentators and further explanation.  As explained there, while this word is talking about part of our physical body, the use in our current verse is symbolic with the application of: 'The protective feeling of a pregnant woman for her unborn child'.  Mercy  is: 'not getting the punishment that you deserve'.  Thus, our phrase tells us that Christ  causes God to feel like a mother when her infant, that she loves very much, makes a mess. .She might be aggravated, but then her love takes over and she forgives her child and cle and up the mess while telling her child about her love for the child.

Now that we have looked at what we can have if we are in Christ and are maintaining our fellowship of the Spirit; we need to look at the last five phrases which give us detailed commands so that we can remain in Christ and can maintain our fellowship of the Spirit.  Please note: our personally receiving the promises of this sentence is dependent upon our doing this commandment.  No joy  to our pastor means none of these blessings go to us.  Please also see the note for 2:25 about the word fellow.

Our Fifth Phrase commands us to Fulfil ye my joy.  (Please see the note for Galatians C5-S15 about the word fulfill.)  Basically, the word fulfill  is defined as: 'A combination of the words full and fill.  It means to completely do all that is expected'.  In addition, the note for Romans C14S23 points out that true Biblical joy  comes only from God.  Further, the note for 1John C1S2 lists 16 Biblical attributes about joy.  (Please also see the note for 1:3-7 for links to every place in this epistle where we find the word 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.  The best definition that I can personally give is that joy  is: 'The feeling that comes from God after the spiritual results are achieved which come from our personal actions of faith'.

So, our phrase of Fulfil ye my joy  is a personal (ye)  command to completely do what is required to get God to give our pastor joy.  God gives the pastor joy  when he preaches what God wants him to preach and we respond in obedience.  Thus, this is a command for us to personally do all that we can to obey the Biblical preaching of our pastor so that God will fulfill (his) joy  and so that we will be in Christ and will be maintaining our fellowship of the Spirit.  Please see the Message Outline called Philippians 2:1-13 for more on this subject.

Our Sixth Phrase says that ye be likeminded.  The word that  tells us this is a result of the prior phrase.  If we don't 'think like the pastor' when he is preaching Biblical truth then we have not obeyed the prior phrase.  Until we do this phrase we have not met the requirement to fulfill  and can not expect the results mentioned above.  The word likeminded  is only used in Romans 15:5-6; our current sentence and 2:20.  (Please also see those other notes.).  The word likeminded  is defined to be 'with similar mind and similar mouth'.  Please see the note for 1Corinthians 1:10 for links which use mind  with Jesus Christ.  Please also see the notes for Romans C11-S37; Romans C12-S2 about the use of the word mind  within Romans.  Please also see the note for Mark 4:16-17 about the word likewise.  Please also see the note for Matthew 7:24-25 about the word liken.  Please also see the note for Philippians 2:5-8 about the word likeness.

Our Fifth and Sixth Phrase say that we are to obey Biblical preaching from our pastor until God fulfills (his) joy  and we have 'with similar mind and similar mouth' with our pastor about what the Bible tells us to do.  With that in mind, we move onto our next phrase which commands us to have the same love.  This is only possible if we are all displaying the love of God.  To theworld.  We are to love  the things that God loves such as: God, the Bible, the church and other spiritual things.  In addition, we are to submit to God's order, which means following the example of our pastor.  Our Christian expression of love  is to be in subjection to our pastor and to match his.

Our next phrase tells us that we are to being of one accord.  (The ing  on the end of our word means this is to be ongoing.)  the simple definition for according is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.  (Please see below for more details).  Thus, we have a qualifier which is telling us that out thinking does not have to be in 'lock-step' with our pastor but only must be 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.  This is only possible if we are all submitted to obeying Christ,  Who is The head of the body  the church.  That is what Paul is saying.  We are to give the same message as our pastor about spiritual things, even when we give it from a different perspective.

Finally, our last phrase commands us to be of one mind.  The word of  means 'belonging to'.  We already discussed the meaning of the word mind  which has a simple definition of 'The thinking process and conclusion of that process'.  We find further explanation of our sentence further on in our chapter.  In particular, C2-S4 starts out with Let this mind be in you, which was also in Christ Jesus  and goes on to explain that command in greater detail.  In reference to our current sentence we see that we can be of one mind  only if all of us, including the pastor, submit our mind  to the mind...in Christ Jesus.

Since we have completely looked at the phrases within our sentence we will move onto the word usages.  (Word usages already covered within our note above will not be repeated below.)

Please see the note for Romans 15:5-6 for links to every place in the Bible where we find the word consolation  along with a note for the usage within each verse.  The New Testament definition is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

We find forms of the word comfort  occurring 131 times in 119 verses of the Bible, 47 times in 42 verses of the New Testament, and in Philippians, only in our current sentence and 2:19.  The note for 2Corinthians C1S2 provides links to where this word is used in that epistle along with an explanation of the application of this word.  Please also see the following notes for links to where this word is used in these Bible books: Matthew 2:18; Mark 10:49; Luke 8:48; John 11:19; Acts 9:31; Romans 1:12; 1Corinthians 14:3; 2Corinthians 1:3; Ephesians 6:22; Philippians 2:1; Colossians 2:2; 1Thessalonians 2:11 and 2Thessalonians 2:17.  Webster's 1828 dictionary defines comfort  as: ' v.t.  1. to strengthen; to invigorate; to cheer or enliven.  Light excelleth in comforting the spirits of men.  Comfort ye your hearts. Gen. 18.  2. to strengthen the mind when depressed or enfeebled; to console; to give new vigor to the spirits; to cheer, or relieve from depression, or trouble.  His friends came to mourn with him and to comfort him. Job. 2.  3. In law, to relieve, assist or encourage, as the accessory to a crime after the fact.
COMFORT, n.  1. Relief from pain; ease; rest or moderate pleasure after pain, cold or distress or uneasiness of body. the word signifies properly new strength, or animation; and relief from pain is often the effect of strength. In a popular sense, the word signifies rather negatively the absence of pain and the consequent quiet, than positive animation.  2. Relief from distress of mind; the ease and quiet which is experienced when pain, trouble, agitation or affliction ceases. It implies also some degree of positive animation of the spirits; or some pleasurable sensations derived from hope, and agreeable prospects; consolation.  Let me alone, that I may take comfort a little. Job 10.  Daughter, be of good comfort; thy faith hath made thee whole. Matt. 9.  3. Support; consolation under calamity, distress or danger.  Let thy merciful kindness be for my comfort. Ps. 119.  4. that which gives strength or support in distress, difficulty, danger, or infirmity.  Pious children are the comfort of their aged parents.  5. In law, support; assistance; countenance; encouragement; as, an accessory affords aid or comfort to a felon.  6. that which gives security from want and furnishes moderate enjoyment; as the comforts of life'.  The New Testament definition for this word is: 'To strengthen; to invigorate; to cheer or enliven'.

Thompson Chain Topics provides references for the word comfort  as: 'God as the Giver of:  Ps 71:21; 86:17; Isa 12:1; 51:3,12; 66:13; 2Co 1:3; 7:6.  Christ's Words a Source of:  Mt 9:22; Mr 5:36; Lu 7:13; Joh 14:1,18; 16:33; 2Th 2:16.  The Duty of Administering:  Isa 40:1; 1Co 14:3,31; 2Co 2:7; 1Th 4:18; 5:11,14.  Examples of Men Giving:  Ge 50:21; 1Ch 7:22; Job 2:11; Joh 11:31.  Special Comforting Passages:  Job 5:19; 11:16; Ps 27:5; 30:5; 42:5; 103:13; 119:50; 138:7; Isa 46:4; 61:3; 63:9; Mt 5:4; Joh 14:1; Ro 8:28; 1Th 3:7; 4:13.
The Comforter::  Called the Comforter, (Greek, Parakletos):  Abides forever:  Joh 14:16.  Brings to remembrance Christ's words:  Joh 14:26.  Testifies concerning Christ:  Joh 15:26.  Convicts the world of sin:  Joh 16:7-8.  Guides into all truth:  Joh 16:13'.

Torrey's Topical Textbook provides links for Holy Ghost, the Comforter  as: 'Proceeds from the Father:  Joh 15:26.  GIVEN:  By the Father:  Joh 14:16.  By Christ:  Isa 61:3.  Through Christ's intercession:  Joh 14:16.  Sent in the name of Christ:  Joh 14:26.  Sent by Christ from the Father:  Joh 15:26; 16:7.  AS SUCH HE:  Communicates joy to saints:  Ro 14:17; Ga 5:22; 1Th 1:6.  Edifies the Church:  Ac 9:31.  Testifies of Christ:  Joh 15:26.  Imparts the love of God:  Ro 5:3-5.  Imparts hope:  Ro 15:13; Ga 5:5.  Teaches saints:  Joh 14:26.  Dwells with, and in saints:  Joh 14:17.  Abides for ever with saints:  Joh 14:16.  Is known by saints:  Joh 14:17.  The world cannot receive:  Joh 14:17'.

Please see the Doctrinal Study on Love about the word love.  The New Testament definition, of the word love,  is: 'True Biblical love is an attribute of God.  It is doing what is necessary for the other person to received good, especially spiritual cleansing and everlasting reward. This is done without any consideration of cost to self and not consideration of any response by the other and requires a willingness to even bring short-term pain, to self, if that is what is required in order to bring the ultimate long-tern good. The world calls lust love'.  Please see the Doctrinal Study on Love about the word beloved  and the phrase beloved Son.  Often, that phrase is applied to Jesus.  The New Testament definition, of the word beloved,  is: 'be and loved, from love. Greatly loved; dear to the heart'.  Many people preach, and teach, the doctrinal error that true Biblical charity  is actually true Biblical love.  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 also see the note for Romans 13:8 about the phrase law and love.  Please see the note for 1John C4S13 about the phrase perfect love.

Please see the note for Philippians 1:3-7 about the word fellowship.  The New Testament definition is: 'Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse. Best thought of as: 'Two fellows in the same ship working together to achieve the same goal'. If the people are not working together to achieve the same goal then they are not truly "fellows"'.  Please also see the note for Matthew 11:16-17 about the word fellow.  Please also see the note for 2Corinthians 8:23 about the word fellowhelper.  Please also see the note for Philippians 1:3-7 about the word fellowship.  Please also see the Message called Fellowship in the Gospel.

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 New Testament 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.

Please see the note for Philippians 1:8 about the word bowels.  The New Testament definition for this word is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.  The application, in our current sentence, is speaking, symbolically, of: 'The protective feeling of a pregnant woman for her unborn child'.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy.  The New Testament definition is: 'not getting the punishment you deserve'.  Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for Romans 2:27 about the word fulfill.  The New Testament definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'.  Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles

Please see the note for 1John 1:4 about the word joy.  The New Testament definition of joy  is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.  Please also see the note for Philemon 1:8 about the word enjoin.  Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.  The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.

We find forms of the word likeminded  in: Romans 15:5; Philippians 2:2; Philippians 2:20.  Webster's 1828 defines this word as: 'with similar mind and similar mouth'.  Please see the note for 1Corinthians 1:10 for links which use mind  with Jesus Christ.  Please also see the note for Philippians 2:5-8 about about the words like  and likeness.  Please also see the note for Mark 4:16-17 about the word likewise.  Please also see the note for Matthew 7:24-25 about the word liken.

We find forms of the word according  occurring 810 times in 731 verses of the Bible, 141 times in 135 verses of the New Testament, and in Philippians, in: 1:19-20; our current sentence; 3:21 and 4:19.  Webster's 1828 dictionary defines according  as: 'ppr.  1. Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note.  Th' according music of a well mixt state.  2. Suitable; agreeable; in accordance with.  In these senses, the word agrees with or refers to a sentence.  Our zeal should be according to knowledge.  Noble is the fame that is built on candor and ingenuity, according to those beautiful lines of Sir John Denham.  Here the whole preceding parts of the sentence are to accord, i.e. agree with, correspond with, or be suitable to, what follows. According, here, has its true participial sense, agreeing, and is always followed by to. It is never a preposition'.

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.

Treasury of Scripture Knowledge provides links for this verse as: 'any consolation. Php 3:3; Lu 2:10-11,25; Joh 14:18; 15:11; 16:22-24; 17:13; Ro 5:1-2; 15:12-13; 1Co 15:31; 2Co 1:5; 2:14; 2Th 2:16-17; Heb 6:18; 1Pe 1:6-8.
if any comfort. Ps 133:1; Joh 15:10-12; Ac 2:46; 4:32; Ga 5:22; Eph 4:30-32; Col 2:2; 1Jo 4:7-8,12,16.
if any fellowship. Ro 5:5; 8:9-16,26; 1Co 3:16; 6:19; 12:13; 2Co 13:14; Ga 4:6; Eph 1:13; 2:18-22; 4:4; 1Pe 1:2,22-23; 1Jo 3:24.
if any bowels. Php 1:8; Col 3:12.
Fulfil. Php 2:16; 1:4,26-27; Joh 3:29; 2Co 2:3; 7:7; Col 2:5; 1Th 2:19; 3:6-10; 2Th 2:13; 2Ti 1:4; Phm 1:20; 1Jo 1:3-4; 2Jo 1:4; 3Jo 1:4.
that. Php 1:27.
like minded. Php 2:20; 3:15; 4:2; Ro 12:16; 15:5-6; 1Co 1:10; 2Co 13:11; 1Pe 3:8-9.
one accord. Ac 1:14; 2:1; 5:12'.

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C2-S2 (Verse 3) the attitudes we are to have while obeying the prior command.
  1. First Step: Attitudes to avoid.
    1. Let nothing be done through strife or vainglory;.
  2. Second Step: Attitudes to include.
    1. but in lowliness of mind let each esteem other better than themselves.

Our sentence starts with Let,  Which is a command verb that has the power of creation behind it.  The word strife  is defined as: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts'.  This is the only place in the Bible where we find the word vainglory.  But it is obviously a combination of the words vain  and glory.  Webster's 1828 dictionary defines vain  as: 'Empty; worthless; having no substance, value or importance'.  Webster's 1828 dictionary defines glory  as: 'Brightness; luster; splendor'.  Thus, vainglory  is going to be a false sense of one's own 'Brightness; luster; splendor' due to a false opinion of oneself that is 'Empty; worthless; having no substance, value or importance'.  Webster's 1828 dictionary defines vainglory  as: 'vain and glory. Exclusive vanity excited by one's own performances; empty pride; undue elation of mind'.  Basically, our First Step is telling us to not try and force things to go our own way and to not have a false sense of our own glory  that we use as a basis for insisting that everything go our own way.

Our Second Step starts with the word But.  After we get rid of the wrong attitudes we are to add in the correct attitudes.  Those correct attitudes start with lowliness of mind,  which is: 'Thinking of our self with no pride but having the humility and humbleness of Jesus Christ'.  After we get this mental attitude about yourself, we find another let  (a command verb that has the power of creation behind it).  We are commanded to each esteem other better than themselves.  The word esteem  is defined as: 'To set a value on, whether high or low; to estimate; to value'.  Thus, we are to the word esteem  is defined as: 'value' other people as greater than ourselves.  This matches the parable that Jesus spoke in Luke 14:7-11; which he ended with For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Please see the note for Galatians 5:19 for links to many place on this site with links where we find forms of the word strife  along with a definition.  Please also see the note for Romans 13:13 for links to every place in the New Testament where we find the word strife  along with a definition and links from other commentators.  The word strife  is defined as: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts. Often includes anger or enmity; struggle for victory; quarrel or war'.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain.  The only other place in this epistle where we find the word vain  is 2:16.  The New Testament definition is: 'Empty; worthless; having no substance, value or importance'.  The best example of this word, that I've found, is whited sepulchres  (Matthew 23:27).  They look pretty on the outside, but inside is death.  This is the true Biblical meaning of vain.

The New Testament definition is: 'Brightness, splendor, luster'.   Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory.  Please also see the Minor Titles of the Son of God to see the title of: hope of glory.  All true Biblical hope  is based in Him.  Think about what was revealed in the 'Mount of transfiguration'.  The New Testament definition is: 'Abundance, wealth, treasure, and hence honour , dignity, splendour, brightness, majesty'.

We find forms of the word lowliness  only occurring 8 times in the Bible, in: Psalms 138:6; Proverbs 3:34; 11:2; 16:19; Zechariah 9:9 and Ephesians 4:2 and our current sentence.  Webster's 1828 dictionary defines lowliness  as: 'n. from lowly.  1. Freedom from pride; humility; humbleness of mind.  Walk - with all lowliness and meekness. Eph. 4. Phil. 2'.  We find forms of the word lowly  in: Psalms 138:6; Proverbs 3:34; Proverbs 11:2; Proverbs 16:19; Zechariah 9:9; Matthew 11:29.  Webster's 1828 defines this word as: 'a. low and like.  1. Having a low esteem of one's own worth; humble; meek; free from pride.  Take my yoke upon you and learn of me, for I am meek and lowly in heart. Matt. 11.  He scorneth the scorners; but he giveth grace to the lowly. Prov. 3.  2. Mean; low; wanting dignity or rank.  One common right the great and lowly claim.  3. Not lofty or sublime; humble.  These rural poems, and their lowly strain.  4. Not high; not elevated in place.
LOWLY, adv.  1. Humbly; meekly; modestly.  Belowly wise.  2. Meanly; in a low condition; without grandeur or dignity.  I will show myself highly fed and lowly taught'.

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 14:5 for links to every place in the Bible where we find the word esteem  along with a definition.  The word esteem  is defined as: 'To set a value on, whether high or low; to estimate; to value'.

Please see the note for Romans C14S7 about the word esteem.  The New Testament definition is: 'To set a value on, whether high or low; to estimate; to value'.

Treasury of Scripture Knowledge provides links for this verse as: 'nothing. Php 2:14; 1:15-16; Pr 13:10; Ro 13:13; 1Co 3:3; 2Co 12:20; Ga 5:15,20-21,26; Col 3:8; 1Ti 6:4; Jas 3:14-16; 4:5-6; 1Pe 2:1-2.
but. Lu 14:7-11; 18:14; Ro 12:10; 1Co 15:9; Eph 4:2; 5:21; 1Pe 5:5'.

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C2-S3 (Verse 4) the major actions which we are to do.
  1. Look not every man on his own things,
  2. but every man also on the things of others.

Our sentence provides further clarification of what was said in the prior sentence.  (Please see the note above for details.)  However, our current sentence does not start with a connection word because God wanted this sentence to be available for preaching as an independent sentence as well as being preached within the context.  That is, our sentence can be valid in any context that we wish to put it into.  This sentence is pretty clear as stated with the exception that many people will drop the word also.  The natural man is so selfish and self-centered that he looks out for his own needs and desires (things)  even at the expense of others.  Therefore, some people react by preaching the opposite and claiming that God wants us so concentrated on others that we neglect our own things.  This also  puts our things  at the same priority as the things  of others.

We find forms of the word look  occurring 369 times in 355 verses of the Bible, 82 times in 81 verses of the New Testament, and in Philippians, in: our current sentence and 3:20.  The New Testament definition, for this word, is: 'To direct the eye towards an object, with the intention of seeing it'.  The primary sense is nearly the same as that of seek.  Therefore, please also consider the meaning of toe word seek.  The th,  of the word looketh  makes this a 'life-style looking'.  Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.  Please also see the following notes about this word: Matthew 5:28; Mark 3:5; Luke 1:25; John 1:36; Acts 1:10; 1Corinthians 16:11; 2Corinthians 3:13; Titus 2:13; Hebrews 9:28; James 1:25; 1Peter 1:12; 2Peter 3:12; 2Peter 3:13; 2Peter 3:14; 1John 1:1; 2John 1:8; Jude 1:21; Revelation 4:1.

Webster's 1828 dictionary defines look  as: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye. We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek.  1. 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. We look on or at a picture; we look on or at the moon; we cannot look on or at the unclouded sun, without pain.  At, after look, is not used in our version of the Scriptures. In common usage, at or on is now used indifferently in many cases, and yet in other cases, usage has established a preference. In general, on is used in the more solemn forms of expression. Moses was afraid to look on God. the Lord look on you and judge. In these and similar phrases, the use of at would be condemned, as expressing too little solemnity.  In some cases, at seems to be more properly used before very distant objects; but the cases can hardly be defined.  The particular direction of the eye is expressed by various modifying words; as, to look down, to look up, to look back to look forward, to look from, to look round, to look out, to look under. When the object is not in sight, look is followed by after, or for. Hence, to look after, or look for, is equivalent to seek or search, or to expect.  2. to see; to have the sight or view of.  Fate sees thy life lodged in a brittle glass, and looks it through, but to it cannot pass.  3. to direct the intellectual eye; to apply the mind or understanding; to consider; to examine. Look at the conduct of this man; view it in all its aspects. Let every man look into the state of his own heart. Let us look beyond the received notions of men on this subject.  4. to expect.  He must look to fight another battle, before he could reach Oxford. Little used.  5. to take care; to watch.  Look that ye bind them fast.  6. to be directed.  Let thine eyes look right on. Prov. 4.  7. to seem; to appear; to have a particular appearance. the patient looks better than he did. the clouds look rainy.  I am afraid it would look more like vanity than gratitude.  Observe how such a practice looks in another person.  So we say, to look stout or big; to look peevish; to look pleasant or graceful.  8. to have a particular direction or situation; to face; to front.  The gate that looketh toward the north. Ezek. 8.  The east gate of the Lord's house, that looketh eastward. Ezek. 11.  Tolook about, to look on all sides, or in different directions.  Tolook about one, to be on the watch; to be vigilant; to be circumspect or guarded.  1. to look after, to attend; to take care of; as, to look after children.  2. to expect; to be in a state of expectation.  Men's hearts falling them for fear, and for looking after those things which are coming on the earth. Luke 21.  3. to seek; to search.  My subject does not oblige me to look after the water, or point forth the place whereunto it has now retreated.  1. to look for, to expect; as, to look for news by the arrival of a ship.  Look now for no enchanting voice.  2. to seek; to search; as, to look for lost money, or lost cattle.  Tolook into, to inspect closely; to observe narrowly; to examine; as, to look into the works of nature; to look into the conduct of another; to look into one's affairs.  Which things the angels desire to look into. 1Peter 1.  1. to look on, to regard; to esteem.  Her friends would look on her the worse.  2. to consider; to view; to conceive of; to think.  I looked on Virgil as a succinct, majestic writer.  3. to be a mere spectator.  I'll be a candle-holder and look on.  Tolook over, to examine one by one; as, to look over a catalogue of books; to look over accounts.  Tooverlook, has a different sense, to pass over without seeing.  Tolook out, to be on the watch. the seaman looks out for breakers.  1. to look to, or unto, to watch; to take care of.  Look well to thy herds. Prov. 27.  2. to resort to with confidence or expectation of receiving something; to expect to receive from. the creditor may look to the surety for payment.  Look to means be ye saved, all the ends of the earth. Is. 45.  Tolook through, to penetrate with the eye, or with the understanding; to see or understand perfectly.
LOOK, v.t.  1. to seek; to search for.  Looking my love, I go from place to place. Obs.  2. to influence by looks or presence; as, to look down opposition.  A spirit fit to start into an empire, and look the world to law.  Tolook out, to search for and discover. Look out associates of good reputation.  Tolook one another in the face, to meet for combat.  2Kings 14.
LOOK, in the imperative, is used to excite attention or notice. Look ye, look you; that is see, behold, observe, take notice.
LOOK, n.  1. Cast of countenance; air of the face; aspect; as, a high look is an index of pride; a downcast look is an index of pride; a downcast look indicates modesty, bashfulness, or depression of mind.  Pain, disgrace and poverty have frightful looks.  2. the act of looking or seeing. Every look filled him with anguish.  3. View; watch'.

Thompson Chain Topics provides references for the word look  as: 'Looking Backward (toward the old life):  Ge 19:17,26; Nu 11:5; 14:4; Lu 9:62.  Looking heavenward (for Inspiration and Help):  Ps 34:5; 121:1; 123:1; Isa 40:26; Da 4:34; Joh 11:41; 17:1; Ac 1:10; 7:55'.

Please also see the note for Galatians C6S6 about The LORD looketh on the heart.

Treasury of Scripture Knowledge provides links for this verse as: 'Mt 18:6; Ro 12:15; 14:19-22; 15:1; 1Co 8:9-13; 10:24,32; 12:22-26; 13:4-5; 2Co 6:3; 11:29; Jas 2:8'.

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C2-S4 (Verse 5-8) We are to think like Christ Jesus.
  1. Equivalent Section: the Command to think like Christ Jesus.
    1. Let this mind be in you,
    2. which was also in Christ Jesus :.
  2. Equivalent Section: His real position.
    1. Who,
    2. being in the form of God,
    3. thought it not robbery to be equal with God :.
  3. Equivalent Section: How He prepared Himself.
    1. But made himself of no reputation,
    2. and took upon him the form of a servant,
    3. and was made in the likeness of men:.
  4. Equivalent Section: How He acted.
    1. And being found in fashion as a man,
    2. he humbled himself,
    3. and became obedient unto death,
    4. even the death of the cross.

Please also see the Message called Prayer Of Faith; which explains this sentence.

The first sentence of our chapter told us about some promises and the conditional requirements that God has for us to meet if we want to receive the promises.  Then our second and third sentences told us the attitude and action to have in order to meet those requirements.  Part of the conditional requirements of our first sentence was for us to have the proper mind.  With our current sentence Paul is returning to the requirement of our mind  and telling us how to meet this requirement that is from God.  Within our sentence we have four verses with the result of many people thinking that these are separate instructions from God.  However, a sentence is the smallest expression of a single thought.

While many people are OK with that, they don't like the fact that the next sentence starts with a connecting word (Wherefore),  and must be considered together with this sentence in order to properly interpret this sentence within the context that is written.  The next sentence tells us the reward that God the Father gave Him and that consideration was certainly part of the mind of Christ  when He agreed to the plan of God the Father.  In addition, our second next sentence also starts with a Wherefore  and tells us why we should obey the commandments of God with the mind of Christ.  That is: we are to keep in mind the promises of God as a motivator for our obedience.  If we don't then we will fain to meet God's expectations and will not receive the blessings.

In The note for this verse; within the Lord Jesus Christ Study, this sentence is also divided by punctuation with the sections of this sentence having slightly differing titles.  That note is concentrating on how the sections of our sentence apply to Christ Jesus  Himself while our current division concentrates on how He is our example.  That note also explains how the attitudes and actions of our current sentence, when attached to the rearwards of our next sentence, is truly an example of 'living by faith'.  That is, we don't have some nebulous hope of a blissful future that is totally divorced from the actions of our current life.  As our example, Christ Jesus  did some very specific actions which were based upon specific promises and we are to follow His example.  We are to find the specific promises that are given to us, find the related requirements from God, and do what God commands while keeping the promises in mind as our motivation, especially when things get bad enough that we fear we may have to become obedient unto death, even the death of the cross.

Our First Equivalent Section tells us to have the mind...which was also in Christ Jesus.  In addition, we already saw that the word mind  has a definition of: 'The thinking process and conclusion of that process'.  There could be a complete Study and book written on the 'The thinking process and conclusion of that process' as displayed by Christ Jesus.  While this note will definitely not cover that subject, I will show the verses which use the words mind  and Jesus  and the verses which use the words mind  and Christ.  If the reader prayerfully reads these verses they should have at least a basic understanding of what God and the Bible mean when we are told to have the mind...which was also in Christ Jesus.

The verses which use the words mind  and Jesus  are:

The verses which use the words mind  and Christ  are:

Please see the note for 1Corinthians 1:10 for links which use mind  with Jesus Christ.

One of the results of our having The mind of Christ  is that we will have a perfect joining  with other spiritually mature Christians.  In 1Corinthians 1:10; we are told that our perfect joining  is to be in two specific areas: in the same mind and in the same judgment.  We can have the same mind  with other people only if all receive The mind of Christ  as we are instructed to do in Romans 7:25; 15:6; 1Peter 1:13.  As pointed out in the notes related to those verses, when we have The mind of Christ  our attitude in everything changes.  Our primary concern in the spiritual impact and bringing others closer to Christ  is more important than our pride, lusts, flesh or anything else.  When there is fighting between God's people, we need to look for a fleshly or worldly or devilish motivation behind each person who is fighting.  It is only when someone keeps pointing others to the word of God and telling them to get their proper interpretation from the Spirit of God (not religion or some preacher) that they are as innocent as Jesus Christ was when He argued with religious leaders.  In such a case, the person in the right might be persecuted like Jesus was and like the apostles were, but the person in the wrong is going to bring the judgment of God upon themselves and all of their followers.

Our Second Equivalent Section tells us that if anyone could use power and/or position to object to a commandment from God, then Christ Jesus  had both.  Simply put, if power and position were not enough for Him to object, even when He prayed let this cup pass  (Matthew 26:39), then no one else can use these things to object to any commandment from God.  In addition, since Christ Jesus  is God, He was not mistaken in any way when He thought it not robbery to be equal with God.  Thus, our Second Equivalent Section destroys the claim made most often by religious people when they claim to be and authority that should be believed.

Our third Equivalent Section starts with the word But  and it follows a colon.  That makes it the polar opposite to our Second Equivalent Section.  This lets us know that each of the attributes in our current Equivalent Section are the opposite of what is required to be equal with God.  In particular, any (other) human being (made in the likeness of men)  can not be right and claim to be equal with God.

In addition, our current Equivalent Section tells us that God is not a servant  and that all servants  are not God.  Since the Bible tells us that we are all sinners (Romans 3:23), and all of us serve sin  (Romans 6:6; Romans 7:25), we are all servants  and can not think of ourselves as equal with God.

Continuing on with our third Equivalent Section, we see that men are to make ourselves be of no reputation  while we are to give glory  to God so that men will turn to Him for help and not turn to religious men.  With that said, we can see how each of the particulars of how Christ Jesus  thought as a man, and gave us an example of how to think light a righteous man, are the opposite of how someone thinks when they are trying to be equal with God.

That leaves us with our Fourth Equivalent Section which tells us 'How He acted'.  Notice that our sentence says He was (being)  found in fashion as a man,  not that he was a man.  The simple definition of fashion  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'.  Yes, He had the body of a man  but His Spirit  was not the spirit of man.  However true that was, He acted within the role that God gave Him and we are expected to do the same.

That said, there has been enough preached on this last Equivalent Section that I should not have to explain it nor provide applications.  In stead, we will move unto the word section of this note, after one minor additional consideration.  Our chapter does not directly mention the resurrection,  but it is implied within this sentence and the next sentence.  Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

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 Galatians C4-S17 about the word form.  The New Testament definition for this word is: 'Take the same shape as the other thing'.  Please also see the note for Romans C15S23 about the word perform.  The New Testament definition for this word is: 'Do the actions as specified (obey the form of the command)'.  Please also see the note for Hebrews 9:7-10 about the word reform.  The New Testament definition for this word is: 'Change back to a prior form'.

We find forms of the word robbery  occurring only 7 times in the Bible, in: Psalms 62:10; Proverbs 21:7; Isaiah 61:8; Ezekiel 22:29; Amos 3:10; Nahum 3:1 and our current sentence.  Webster's 1828 dictionary defines robbery  as: 'n.  1. In law, the forcible and felonious taking from the person of another any money or goods, putting him in fear, that is, by violence or by menaces of death or personal injury. Robbery differs from theft, as it is a violent felonious taking from the person or presence of another; Whereas theft is a felonious taking of goods privately from the person, dwelling, etc. of another. these words should not be confounded.  2. A plundering; a pillaging; a taking away by violence, wrong or oppression'.

In addition, to that exact word, we find forms of the word rob  occurring only 8 times in the Bible, in: Leviticus 19:13; 26:22; 1Samuel 23:1; Proverbs 22:22; Isaiah 10:2; 17:14; Ezekiel 39:10; Malachi 3:8.

Please see the note for Colossians 4:1 for links to every place in the New Testament where we find the word equal,.  The New Testament definition is: 'Having the same magnitude or dimensions; being of the same bulk or extent'.

We find forms of the word reputation  occurring only 7 times in the Bible, in: Job 18:3; Ecclesiastes 10:1; Daniel 4:35; Acts 5:34; Galatians 2:2; our current sentence and 2:29.  Webster's 1828 dictionary defines reputation  as: 'n. L. reputatio.  1. Good name; the credit, honor or character which is derived from a favorable public opinion or esteem. Reputation is a valuable species of property or right, which should never be violated. With the loss of reputation, a man and especially a woman, loses most of the enjoyments of life.  The best evidence of reputation is a man's whole life.  2. Character by report; in a good or bad sense; as, a man has the reputation of being rich or poor, or of being a thief'.

Please see the note for Ephesians 6:5-8 for links to every several important place in the New Testament where we find the word servant  along with a discussion of this role as it applies to the believer.

We find forms of the word like  occurring 712 times in 611 verses of the Bible, 105 times in 95 verses of the New Testament.  In Philippians, our current sentence uses the word likeness  and 3:21 uses the word like.  The New Testament definition, for the word like,  is: 'similar, not exactly the same'.  The New Testament definition, for the word likeness,  is: 'Resemblance in form; similitude'.  Please also see the note for Matthew 7:24-25 about the word liken.  Please also see the note for Romans 15:5-6 about the word likeminded.  Please also see the note for Mark 4:16-17 about the word likewise.

Please also see the following notes about the word likeness:  Acts 14:11; Romans 6:5; Romans 8:3; Philippians 2:7.

Please also see the following notes about the word like:  Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32; Acts 1:11; Romans 1:22; 1Corinthians 16:13; Galatians 5:21; Phpilipians 3:21; 1Thessalonians 2:14; Hebrews 2:9; James 1:6; 1Peter 3:21; 2Peter 1:1; 1John 3:2; Jude 1:7; Revelation 1:13.

Webster's 1828 dictionary defines like  as: '1. Equal in quantity, quality or degree; as a territory of like extent with another; men of like excellence.  More clergymen were impoverished by the late war, than ever in the like space before.  2. Similar; resembling; having resemblance.  Elias was a man subject to like passions as we are.  James 5.  Why might not other planets have been created for like uses with the earth, each for its own inhabitants?  Like is usually followed by to or unto, but it is often omitted.  What city is like unto this great city? Rev. 18.  I saw three unclean spirits like frogs. Rev. 16.  Among them all was found none like Daniel, Hananiah, Mishael, and Azariah. Dan. 1.  3. Probably; likely, that is, having the resemblance or appearance of an event; giving reason to expect or believe.  He is like to die of hunger in the place where he is, for there is no more bread. Jer. 38.  Many were not easy to be governed, not like to conform themselves to strict rules.
LIKE, n. elliptically, for like thing, like event, like person.  1. some person or thing resembling another; an equal. The like lmay never happen again.  He was a man, take him for all and all, I shall not look upon his like again.  2. had like, in the phrase, "he had like to be defeated," seems to be a corruption; but perhaps like here is used for resemblance or probability, and has the character of a noun. At any rate, as a phrase, it is authorized by good usage.'.

Webster's 1828 dictionary defines likeness  as: 'n.  1. Resemblance in form; similitude. the picture is a good likeness of the original.  2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend.  3. One that resembles another; a copy; a counterpart.  I took you for your likeness, Chloe.  4. An image, picture or statue, resembling a person or thing. Ex. 20'.

Please pay attention to the differences in the definitions provided as the New Testament definition and those provided by Webster's 1828 dictionary.  We get a number of doctrinal disputes due to people using definitions from dictionaries which are not always accurate for the usage within the word of God.

We find forms of the word fashion  occurring 25 times in the Bible and only 8 times in the New Testament, in: Mark 2:12; Luke 9:29; Acts 7:44; 1Corinthians 7:31; our current sentence; Philippians 3:21; James 1:11; 1Peter 1:14.  Webster's 1828 dictionary defines fashion  as: 'n. fash'on. L. facio, facies.  1. 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.  Or let me lose the fashion of a man.  The fashion of his countenance was altered. Luke 9.  2. form; model to be imitated; pattern.  King Ahaz sent to Urijah the priest the fashion of the altar. 2Kings 16.  3. the form of a garment; the cut or shape of clothes; as the fashion of a coat or of a bonnet. Hence,  4. the prevailing mode of dress or ornament. We import fashions from England, as the English often import them from France. What so changeable as fashion!  5. Manner; sort; way; mode; applied to actions or behaviour.  Pluck Casca by the sleeve,  And he will, after his sour fashion, tell you  What hath proceeded.  6. Custom; prevailing mode or practice. fashion is an inexorable tyrant, and most of the world its willing slaves.  It was the fashion of the age to call every thing in question.  Few enterprises are so hopeless as a contest with fashion.  7. Genteel life or good breeding; as men of fashion.  8. anything worn. Not used.  9. Genteel company.  10. Workmanship.
FASH'ION, v.t. fash'on.  1. to form; to give shape or figure to; to mold.  Here the loud hammer fashions female toys.  Aaron fashioned the calf with a graving tool. Ex. 32.  Shall the clay say to him that fashioneth it, what makes thou? Is. 14.  2. to fit; to adapt; to accommodate; with to.  Laws ought to be fashioned to the manners and conditions of the people.  3. to make according to the rule prescribed by custom.  Fashioned plate sells for more than its weight'.  The New Testament definition, of the word fashion,  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'.  Yes, He had the body of a man  but His Spirit  was not the spirit of man.

We find forms of the word humble  occurring 64 times in 58 verses of the Bible, 11 times in the New Testament, and only in our current sentence within Philippians.  The New Testament definition, for this word, is: 'Opposite of proud.  Low; opposed to lofty or great; mean; not magnificent; as a humble cottage'.  The th,  on the end of the word humbeleth  means: 'this is a life-style form of humbling'.  Please also see the following notes about this word: Matthew 18:4; Matthew 23:12; Luke 14:11; Luke 18:14; 2Corinthians 12:21; Colossians 3:12; James 4:6; James 4:10; 1Peter 5:5; 1Peter 5:6.

Webster's 1828 dictionary defines humble  as: 'a. L. humilis.  1. Low; opposed to high or lofty.  Thy humble nest built on the ground.  2. Low; opposed to lofty or great; mean; not magnificent; as a humble cottage.  A humble roof, and an obscure retreat.  3. Lowly; modest; meek; submissive; opposed to proud, haughty, arrogant or assuming. In an evangelical sense, having a low opinion of one's self, and a deep sense of unworthiness in the sight of God.  God resisteth the proud, but giveth grace to the humble. James 4.  Without a humble imitation of the divine author of our blessed religion, we can never hope to be a happy nation.
HUM'BLE, v.t. to abase; to reduce to a low state. this victory humbled the pride of Rome. the power of Rome was humbled, but not subdued.  1. to crush; to break; to subdue. the battle of Waterloo humbled the power of Buonaparte.  2. to mortify.  3. to make humble or lowly in mind; to abase the pride of; to reduce arrogance and self-dependence; to give a low opinion of one's moral worth; to make meek and submissive to the divine will; the evangelical sense.  Humble yourselves under the mighty hand of God, that he may exalt you. 1 Pet.5.  Hezekiah humbled himself for the pride of his heart. 2 Chron. 32.  4. to make to condescend.  He humbles himself to speak to them.  5. to bring down; to lower; to reduce.  The highest mountains may be humbled into valleys.  6. to deprive of chastity. Deut. 21.  Tohumble one's self, to repent; to afflict one's self for sin; to make contrite'.

Thompson Chain Topics provides references for the word humble  as: 'Leaders, examples of:  Moses:  Ex 3:11.  Gideon:  Jg 6:15.  King Saul:  1Sa 9:21.  King David:  1Sa 18:18.  King Solomon:  1Ki 3:7.  Isaiah:  Isa 6:5.  Jeremiah:  Jer 1:6.  John the Baptist:  Mt 3:14.  Penitence, examples of:  Ahab:  1Ki 21:29.  Rehoboam and the Princes:  2Ch 12:6.  Manasseh:  2Ch 33:12.  Josiah:  2Ch 34:27.  The Prodigal Son:  Lu 15:18.  The Publican:  Lu 18:13.  Service:  Mt 10:42; Joh 12:3; Ac 20:18-19'.

Please see the note for Romans C6S12 about the word obedience.  Please see the note for Romans C2S5 about the phrase obeying unrighteousness.  Please see the note for Romans C6S12 about the word disobedience.  Please see the note for Romans C1S16 about being disobedient.  Please see the note for Romans C1S16 about being disobedient to parents.

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 Galatians 5:11 for links to every place in the Bible where we find the word cross  along with links from other commentators.  The New Testament 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 Hebrews 1:5 about the word father.  The New Testament definition is: 'God or the man who passes his character to the son'.

Treasury of Scripture Knowledge provides links for this verse as: 'Mt 11:29; 20:26-28; Lu 22:27; Joh 13:14-15; Ac 10:38; 20:35; Ro 14:15; 15:3,5; 1Co 10:33-11:1; Eph 5:2; 1Pe 2:21; 4:1; 1Jo 2:6.
in. Isa 7:14; 8:8; 9:6; Jer 23:6; Mic 5:2; Mt 1:23; Joh 1:1-2; 17:5; Ro 9:5; 2Co 4:4; Col 1:15-16; 1Ti 1:17; 3:16; Tit 2:13; Heb 1:3,6,8; 13:8.
thought. Ge 32:24-30; 48:15-16; Eze 8:2-6; Jos 5:13-15; Ho 12:3-5; Zec 13:7; Joh 5:18; 8:58; 10:30,33; 14:9; 20:28; Re 1:17; 21:6.
made. Ps 22:6; Isa 49:7; 50:5; 52:14; 53:2-3; Da 9:26; Zec 9:9; Mr 9:12; Ro 15:3; 2Co 8:9; Heb 2:9-18; 12:2; 13:3.
The form. Isa 42:1; 49:3; 52:13; 53:11; Eze 34:23-24; Zec 3:8; Mt 12:18; 20:28; Mr 10:44-45; Lu 22:27; Joh 13:3-14; Ro 15:8.
in the. Php 2:6; Joh 1:14; Ro 1:3; 8:3; Ga 4:4; Heb 2:14-17; 4:15.
in. Mt 17:2; Mr 9:2-3; Lu 9:29.
he. Pr 15:33; Ac 8:33; Heb 5:5-7; 12:2.
and became. Ps 40:6-8; Isa 50:5-6; Mt 26:39,42; Joh 4:34; 15:10; Heb 5:8-9; 10:7-9.
The death. De 21:23; Ps 22:16; Joh 10:18; 12:28-32; 14:31; Ga 3:13; Tit 2:14; Heb 12:2; 1Pe 2:24; 3:18'.

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C2-S5 (Verse 9-11) the results that Christ Jesus  received for acting this way.
  1. Equivalent Section: these results will be seen wherever anyone looks.
    1. Wherefore God also hath highly exalted him,
    2. and given him a name which is above every name:.
  2. Equivalent Section: How everyone will obey the will of God.
    1. First Step: What everyone will do.
      1. That at the name of Jesus every knee should bow,
      2. of things in heaven,
      3. and things in earth,
      4. and things under the earth;.
    2. Second Step: What everyone will acknowledge.
      1. And that every tongue should confess that Jesus Christ is Lord,
      2. to the glory of God the Father.

This is a quote of Isaiah 45:23 and Romans 14:11 also quotes the same verse in Isaiah.  Isaiah 45 can be summed up in verses 45:21-22 which says there is no God else beside me; a just God and a Saviour; there is none beside me.  Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.  the significance of this quote is explained in the note for Romans 14:11 in the Lord Jesus Christ Study.

The Jews well understood the Bible truth that their Messiah  would be the Son og God.  But used it as an excuse to crucify Him since it went against their religious beliefs, which they claimed corrected the word of God.  (John 5:18 and this sentence).

Our sentence starts with a Wherefore,  which means it is telling us about a future result that will be seen wherever you look and this result is based upon what was just said.  In addition, our next sentence also starts with a Wherefore.  Our current sentence tells us what God has done to cause this future result while the next sentence tells us what we must do, as a result of our current sentence and the prior, so that we will have this future result wherever we go (in heaven, on Earth, etc).

In addition, to these contextual requirements, we also must carefully consider the usage of the names of the Son of God within our sentence, especially since God, through Paul, deliberately used two different sets of roles of the Son of God.  In addition, the roles that are within our current sentence are different from the role of Christ,  which is the main role used throughout this chapter.  As explained in This note; within the Lord Jesus Christ Study, God, through Paul, is definitely using Jesus  as 'God in human flesh' and emphasizing His humanity.  God is telling us what He did for the human man named Jesus  and, since God does not change (Malachi 3:6; Hebrews 13:8), we can expect the same if we act like Jesus.  In addition, This note; within the Lord Jesus Christ Study, explains that the day will come when we shall each be judged by our Lord  for how we responded to the ministry of Jesus  and of Christ  Here, Paul is assuring them that these brethren in the Lord  that currently don't accept the 'Lordship' of Christ  will do so some day.  However, these Philippians will receive rewards at the same judgment because they do accept the 'Lordship' of Jesus  and they do accept the 'Lordship' of Christ.

With these contextual requirements in mind, we can now look at the structure of our sentence.  Within it we see two Equivalent Sections with the First Equivalent Section giving us a summary of what God also hath  done and the Second Equivalent Section telling us the purpose of God's actions (that).  In addition, our Second Equivalent Section also provides more details which support the summary found within the First Equivalent Section.  With that said, we will examine the details of our Second Equivalent Section first so that we can have a better understanding of what is summarized when we examine the First Equivalent Section.

Our Second Equivalent Section has two Steps with the First Step telling us That at the name of Jesus every knee should bow  and our Second Step telling us what they will confess  while they are bowed.

Every Bible dictionary that I looked at had an incomplete definition while Webster's 1828 has so much that most readers will skip, or skim, it.  Basically, the word bow  is a shortened version of the rainbow  and indicates a curved form.  The weapon that is called a bow  has this shape and a person's back has this shape when they 'A shortened version of the rainbow and indicates a curved form'.  In addition, the rainbow  symbolizes God's promise to not destroy the world with a flood again but it also advertises God's undisputed power and authority.  In our current sentence, bow  is used to say that everyone will recognize the undisputed power and authority of Jesus Christ.

Our Second Step tells us that every tongue should confess that Jesus Christ is Lord,  which means that everyone will recognize the undisputed power and authority of Jesus Christ,  as I just said.  However, we need to recognize that this Step starts with the word and,  which means that it comes after the prior Step while being added unto the prior Step.  You can force someone to bow,  but it is another thing to make them confess  ('a lifestyle which proves the faith that a person claims to have').

What we skipped in our First Step are the phrases that make it clear that this action will be done by each and every being in existence, including those in Hell (things under the earth).  Further, this will end most, if not all, cussing.  Think about it.  If every time that someone uses any of the names/roles of Jesus  as a cuss word they have to stop what they are doing and 'kneeling upon one knee and bend the head forward till it touched the ground and acknowledge as a crime that their thoughts are wrong', how long do you think cussing will continue?

Finally, our Second Step tells us that all of this will happen to the glory of God the Father.  Isaiah 14 tells us about the rebellion of Satan and how he led 1/3 of the angels to refuse to bow and confess.  This was to God the Father and now they will have to do so when they are on their way to an eternity in the lake of fire.  In addition, they will have to bow and confess that Jesus Christ is Lord,  even though He is below God the Father.  When God the Father forces all to do what He commands and that they refused to do in the past, He will prove for all time that He is the greatest being in existence and that none other come close to Him in power and authority.  This will increase The glory of God the Father.

Now that we know the details found within our Second Equivalent Section, we can return to the First Equivalent Section and understand the summary which tells us the same truth.  When our First Equivalent Section says God also hath highly exalted him  it is referring to Jesus Christ  receiving The joy that was set before him  (Hebrews 12:2-LJC).  There we are told that Jesus Christ  endured the cross, despising the shame  but did what was required by God the Father and received additional glory  as a result when God the Father hath highly exalted him.  In addition, we see that God the Father has given him a name which is above every name  and the details of that were explained above for our Second Equivalent Section.

Please see the note for Romans intro about the word wherefore.  The New Testament definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for 2Corinthians 10:3-6 about the word exalt.  The New Testament definition is: 'To elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric'.

Thompson Chain Topics provides references for the word exalted  as: 'Christ:  His Exaltation, to heavenly Places:  Mr 16:19; Lu 22:69; Ac 2:36; 5:31; Eph 1:20; Php 2:9; Heb 1:9; 1Pe 3:22; Re 5:12.  God:  Ps 21:13; 47:9; 57:11; 99:5; 108:5; 118:28; Isa 12:4; 25:1; 33:5.  Israel:  Exalted to a High Position when obedient. A type of the true church.:  De 26:19; 28:1,13; 32:13; 33:29; Isa 14:2; 45:14; 49:23; 60:14.  Under the Special protection of Jehovah.:  See Promises, Divine; Of Protection;  Saints:  of the Saints promised:  Ps 91:14; Isa 33:16; 58:14; Da 12:3; Hab 3:19; Mt 19:28; Lu 19:17; 1Co 6:2; Re 3:21; 5:10; 11:12'.

Please see the note for Romans C5S9 about the following words.  The New Testament definition of the word give  is: 'Bestowed; granted; conferred; imparted; admitted or supposed'.  The New Testament definition for the words gave  and given  are: 'the past-tense form of the word give'.  The New Testament definition of these words is:'the past-tense form of the word give'.  The New Testament definition of giving  is: 'the ongoing form of the word give'.  The New Testament definition of giveth  is: 'a life-style of giving'.  The New Testament definition of the word giver  is: 'the person who gives'.  Please also see the note for 1Corinthians C14S19 about the phrase giving of thanks.

We find forms of the word name  occurring 1136 times in 1017 verses of the Bible, 242 times in 223 verses of the New Testament, and in Philippians, in: our current sentence and 4:3.  In addition, to this note, please also see the note for 1Corinthians C1S4 about the phrase The name.  Further, please also see the note for 1Corinthians C1S1 about the word name.  Webster's 1828 dictionary defines name  as: 'n.  1. that by which a thing is called; the sound or combination of sounds used to express an idea, or any material substance, quality or act; an appellation attached to a thing by customary use, by which it may be vocally distinguished from other things. A name may be attached to an individual only, and is then proper or appropriate, as John, thomas, London, Paris; or it may be attached to a species, genus, or class of things, as sheep, goat, horse, tree, animal, which are called common names, specific or generic.  2. the letters or characters written or engraved, expressing the sounds by which a person or thing is known and distinguished.  3. A person.  They list with women each degenerate name.  4. Reputation; character; that which is commonly said of a person; as a good name; a bad name.  5. Renown; fame; honor; celebrity; eminence; praise; distinction.  What men of name resort to him?  6. Remembrance; memory.  The Lord shall blot out his name from under heaven. Deut. 29.  7. Appearance only; sound only; not reality; as a friend in name. Rev. 3.  8. Authority; behalf; part; as in the name of the people. When a man speaks or acts in the name of another, he does it by their authority or in their behalf, as their representative.  9. Assumed character of another.  Had forged a treason in my patrons name.  10. In Scripture, the name of God signifies his titles, his attributes, his will or purpose,, his honor and glory, his word, his grace, his wisdom, power and goodness, his worship or service, or God himself.  11. Issue; posterity that preserves the name. Deut. 25.  12. In grammar, a noun.  Tocall names, to apply opprobrious names; to call by reproachful appellations.  Totake the name of God in vain, to swear falsely or profanely,, or to use the name of God with levity or contempt. Exodus 20.  Toknow by name, to honor by a particular friendship or familiarity. Exodus 33.  Christian name, the name a person receives by baptism, as distinguished from surname.
NAME, v.t. to call, to name, to invoke.  1. to set or give to any person or thing a sound or combination of sounds by which it may be known and distinguished ; to call; to give an appellation to.  She named the child Ichabod. 1 Samuel 4.  Thus, was the building left Ridiculous, and the work confusion named.  2. to mention by name; to utter or pronounce the sound or sounds by which a person or thing is known and distinguished.  Neither use thyself to the naming of the Holy One.  3. to nominate; to designate for any purpose by name.  Thou shalt anoint to me him whom I name to thee. I Samuel 16.  4. to entitle.  To thename of Christ, to make profession of faith in him. 2 Timothy 4'.

Thompson Chain Topics provides references for the word name  as: 'of the Lord to be Reverenced:  Le 22:2; De 28:58; Isa 29:23; 57:15; Eze 36:23; Da 2:20; Mt 6:9.  Good:  1Sa 18:30; Pr 22:1; Ec 7:1; Ac 6:3; 10:22; 16:2; 22:12; 2Co 8:18; 3Jo 1:12.  In Christ's:  (Mighty when used in Prayer and Service):  Lu 24:47; Joh 14:13; 15:16; 16:26; 20:31; Ac 3:6,16; 4:10; 16:18; Eph 5:20.  New man, Called by a New Name:  Isa 56:5; 62:2; 65:15; Ac 11:26; Re 3:12.  of the Lord, Mighty:  Ne 9:5; Ps 113:3; Pr 18:10; Isa 50:10; Mal 1:11.  of the Wicked:  (to be Blotted out):  De 9:14; 29:20; Ps 9:5; 109:13; Pr 10:7; Isa 14:22.  Wonderful:  (Christ's name):  (General References to):  Isa 9:6; Lu 1:31; Php 2:9-11; Heb 1:4; Re 19:12,16.
Named, Children.  Ge 4:25; 5:29; 21:3; 30:8; 41:51; Ex 2:10; Ru 4:17; 1Sa 4:21; 1Ch 4:9; 2:9; Ho 1:4; Lu 1:60; 2:21.
Names:  of the Apostles:  Mt 10:2; Mr 3:16; Lu 6:14; Ac 1:13.  Of Christ:  Adam:  1Co 15:45.  Advocate:  1Jo 2:1.  Almighty:  Re 1:8.  Alpha and Omega:  Re 1:8; 22:13.  Amen:  Re 3:14.  Apostle of our Profession:  Heb 3:1.  Arm of the Lord:  Isa 51:9; 53:1.  Author and finisher of our Faith:  Heb 12:2.  Author of Eternal Salvation:  Heb 5:9.  Beginning of the Creation of God:  Re 3:14.  Beloved Son:  Mt 12:18.  Blessed and only Potentate:  1Ti 6:15.  Branch:  Isa 4:2.  Bread of Life:  Joh 6:32.  Captain of Salvation:  Heb 2:10.  Chief Shepherd:  1Pe 5:4.  Christ of God:  Lu 9:20.  Consolation of Israel:  Lu 2:25.  Corner-stone:  Ps 118:22.  Counsellor:  Isa 9:6.  Creator:  Joh 1:3.  Dayspring:  Lu 1:78.  Deliverer:  Ro 11:26.  Desire of all Nations:  Hag 2:7.  Door:  Joh 10:7.  Elect of God:  Isa 42:1.  Everlasting Father:  Isa 9:6.  Faithful Witness:  Re 1:5.  First and Last:  Re 1:17.  First Begotten:  Re 1:5.  Forerunner:  Heb 6:20.  Glory of the Lord:  Isa 40:5.  God:  Isa 40:3; Joh 20:28.  God Blessed:  Ro 9:5.  Good Shepherd:  Joh 10:11.  Governor:  Mt 2:6.  Great High Priest:  Heb 4:14.  Head of the Church:  Eph 1:22.  Heir of all things:  Heb 1:2.  Holy Child:  Ac 4:27.  Holy One:  Ac 3:14.  Holy one of God:  Mr 1:24.  Holy one of Israel:  Isa 41:14.  Horn of Salvation:  Lu 1:69.  I Am:  Joh 8:58.  Image of God:  2Co 4:4.  Immanuel:  Isa 7:14.  Jehovah:  Isa 26:4.  Jesus:  Mt 1:21.  Jesus of Nazareth:  Mt 21:11.  Judge of Israel:  Mic 5:1.  Just One:  Ac 7:52.  King:  Zec 9:9.  King of the Ages:  1Ti 1:17.  King of the Jews:  Mt 2:2.  King of Kings:  1Ti 6:15.  King of Saints:  Re 15:3.  Lawgiver:  Isa 33:22.  Lamb:  Re 13:8.  Lamb of God:  Joh 1:29.  Leader:  Isa 55:4.  Life:  Joh 14:6.  Light of the World:  Joh 8:12.  Lion of the Tribe of Judah:  Re 5:5.  Lord of All:  Ac 10:36.  Lord of Glory:  1Co 2:8.  Lord of Lords:  1Ti 6:15.  Lord our Righteousness:  Jer 23:6.  Man of Sorrows:  Isa 53:3.  Mediator:  1Ti 2:5.  Messenger of the Covenant:  Mal 3:1.  Messiah:  Da 9:25; Joh 1:41.  Mighty God:  Isa 9:6.  Mighty One:  Isa 60:16.  mourning Star:  Re 22:16.  Nazarene:  Mt 2:23.  Only Begotten Son:  Joh 1:18.  Our Passover:  1Co 5:7.  Prince of Kings:  Re 1:5.  Prince of Life:  Ac 3:15.  Prince of Peace:  Isa 9:6.  Prophet:  Lu 24:19; Ac 3:22.  Redeemer:  Job 19:25.  Resurrection and Life:  Joh 11:25.  Rock:  1Co 10:4.  Root of David:  Re 22:16.  Rose of Sharon:  Song 2:1.  Saviour:  Lu 2:11.  Seed of Woman:  Ge 3:15.  Shepherd and Bishop of Souls:  1Pe 2:25.  Shiloh:  Ge 49:10.  Son of the Blessed:  Mr 14:61.  Son of David:  Mt 1:1.  Son of God:  Mt 2:15.  Son of the Highest:  Lu 1:32.  Son of Man:  Mt 8:20.  Son of Righteousness:  Mal 4:2.  True Light:  Joh 1:9.  True Vine:  Joh 15:1.  Truth:  Joh 1:14.  Witness:  Isa 55:4.  Word:  Joh 1:1.  word of God:  Re 19:13.  of the Church:  Assembly of the Saints:  Ps 89:7.  Assembly of the Upright:  Ps 111:1.  Body of Christ:  Ro 12:5.  Branch:  Isa 60:21.  Bride:  Re 21:9.  Family in heaven:  Eph 3:15.  Flock, God's :  Isa 40:11.  General Assembly:  Heb 12:23.  God's Building:  1Co 3:9.  God's Husbandry:  1Co 3:9.  Habitation of God:  Eph 2:22.  heavenly Jerusalem:  Heb 12:22.  Holy City:  Re 21:2.  House of God:  1Ti 3:15; Heb 10:21.  Household of God:  Eph 2:19.  Israel of God:  Ga 6:16.  Lamb's Wife:  Re 19:7; 21:9.  New Jerusalem:  Re 21:2.  Pillar and Ground of Truth:  1Ti 3:15.  Spiritual House:  1Pe 2:5.  Spouse of Christ:  Song 4:12.  Temple of God:  1Co 3:16.  Of God:  JEHOVAH-JIREH:  (The Lord will Provide):  Ge 22:14.  JEHOVAH-NISI:  (The Lord my Banner):  Ex 17:15.  JEHOVAH-SHALOM:  (The Lord send Peace):  Jg 6:24.  JEHOVAH-SHAMMAH:  (The Lord is there):  Eze 48:35.  JEHOVAH-TSIDKENU:  (The Lord our Righteousness):  Jer 23:6; 33:16.  OF GOD the FATHER:  Almighty:  Ge 17:1.  Eternal God:  De 33:27.  Father of Lights:  Jas 1:17.  Fortress:  2Sa 22:2.  heavenly Father:  Mt 6:26.  Holy One of Israel:  Ps 71:22.  I Am:  Ex 3:14.  Jehovah:  Ex 6:3.  Judge:  Ge 18:25.  Living God:  Jos 3:10.  Lord of Hosts:  1Sa 1:11.  Lord of Lords:  De 10:17.  Lord of Sabaoth:  Jas 5:4.  Most High:  De 32:8.  Our Father:  1Ch 29:10; Mt 6:9.  Our Strength:  Ex 15:2.  of the Holy Spirit:  Comforter:  Joh 14:16.  Eternal Spirit:  Heb 9:14.  Free Spirit:  Ps 51:12.  Holy Spirit:  Ps 51:11; Eph 1:13; 4:30.  Power of the Highest:  Lu 1:35.  Spirit of Adoption:  Ro 8:15.  Spirit of Christ:  1Pe 1:11.  Spirit of Counsel:  Isa 11:2.  Spirit of Glory:  1Pe 4:14.  Spirit of God:  Ge 1:2.  Spirit of Grace:  Zec 12:10.  Spirit of Holiness:  Ro 1:4.  Spirit of Judgment:  Isa 4:4.  Spirit of Knowledge:  Isa 11:2.  Spirit of Life:  Ro 8:2.  Spirit of Lord God:  Isa 61:1.  Spirit of Might:  Isa 11:2.  Spirit of Prophecy:  Re 19:10.  Spirit of the Father:  Mt 10:20.  Spirit of the Lord:  Isa 11:2.  Spirit of the Son:  Ga 4:6.  Spirit of Understanding:  Isa 11:2.  Spirit of Wisdom:  Isa 11:2.  Of Ministers:  Ambassadors:  2Co 5:20.  Angels of the Church:  Re 1:20.  Elders:  1Ti 5:17.  Evangelists:  Ac 21:8.  Fishers of Men:  Mt 4:19.  Labourers:  Mt 9:38.  Men of God:  De 33:1.  Messengers:  2Co 8:23.  Ministers of the Church:  Col 1:25.  Ministers of Christ:  Ro 15:16.  Ministers of God:  2Co 6:4.  Ministers of the Gospel:  Eph 3:7.  Ministers of the Lord:  Joe 2:17.  Ministers of the Word:  Lu 1:2.  Overseers:  Ac 20:28.  Pastors:  Jer 3:15.  Preachers:  Ro 10:14.  Preachers of Righteousness:  2Pe 2:5.  Servants of Christ:  Php 1:1.  Servants of the Church:  2Co 4:5.  Servants of God:  Tit 1:1.  Servants of the Lord:  2Ti 2:24.  Shepherds:  Jer 23:4.  Soldiers:  Php 2:25.  Stars:  Re 1:20.  Stewards of God:  Tit 1:7.  Stewards of Grace:  1Pe 4:10.  Stewards of Mysteries:  1Co 4:1.  Teachers:  Isa 30:20.  Watchmen:  Isa 62:6.  Witnesses:  Ac 1:8.  Workers:  2Co 6:1.  of the Saints:  Believers:  Ac 5:14.  Beloved Brethren:  1Co 15:58.  Brethren Spiritual:  Mt 23:8.  Children of God:  Mt 5:9.  chosen Ones:  De 7:6.  Christians:  Ac 11:26.  Dear Children:  Eph 5:1.  Elect, the:  Mt 24:22.  Heirs:  Ro 4:13.  Lights:  Mt 5:14.  Ransomed of the Lord:  Isa 35:10.  Righteous, the:  Job 36:7.  Salt, the:  Mt 5:13.  Sheep, God's :  Ps 74:1.  Sons of God:  Ho 1:10.  Sons of Light:  Lu 16:8.  Trees of Righteousness:  Isa 61:3.  Vessels of Honour:  2Ti 2:21.  Vessels of Mercy:  Ro 9:23.  Of Satan:  Abaddon:  Re 9:11.  Accuser:  Re 12:10.  Adversary:  1Pe 5:8.  Angel of the bottomless Pit:  Re 9:11.  Apollyon:  Re 9:11.  Belial:  2Co 6:15.  Beelzebub:  Mt 12:24.  Devil, the:  Mt 4:11.  God of this World:  2Co 4:4.  Murderer:  Joh 8:44.  Prince of Devils:  Mt 12:24.  Prince of the Power of the Air:  Eph 2:2.  Prince of this World:  Joh 14:30.  Ruler of Darkness:  Eph 6:12.  Serpent:  Ge 3:4.  Tempter:  Mt 4:3.  Unclean Spirits:  Mt 12:43.  Wicked One:  Mt 13:19.  of the Wicked:  Abominable Branches:  Isa 14:9.  Children of Belial:  De 13:13.  Children of Disobedience:  Eph 2:2.  Children of Hell:  Mt 23:15.  Children of Pride:  Job 41:34.  Children of the Bondwoman:  Ga 4:31.  Children of the Devil:  1Jo 3:10.  Children of the Wicked One:  Mt 13:33.  Children of the World:  Lu 16:8.  Children of Wrath:  Eph 2:3.  Cursed Children:  2Pe 2:14.  Dogs:  Re 22:15.  Enemies, God's :  Ex 15:6.  Enemies of the Cross:  Php 3:18.  Enemies of Righteousness:  Ac 13:10.  Evil Doers:  Ps 37:9.  Evil Generation:  De 32:5.  Evil Men:  Pr 4:14.  Fools:  Ps 53:1.  Goats:  Mt 25:32.  Rebellious Children:  Isa 30:1.  Rebellious Nation:  Eze 2:3.  Rebellious People:  Isa 30:9.  Reprobates:  2Co 13:5.  Tares:  Mt 13:38.  Transgressors:  Ps 37:38.  The ungodly :  Ro 1:18.  Vessels of Wrath:  Ro 9:22.  Wandering Stars:  Jude 1:13.  Whited Sepulchres:  Mt 23:27.  Wolves:  Mt 7:15.  of the word of God:  Word:  See word of God.  Lu 11:28; Php 2:16; Col 3:16; 2Ti 2:15; Jas 1:21; 1Pe 2:2.  Book, the:  Ps 40:7.  Book of the Law:  De 31:26.  Holy Scriptures:  Ro 1:2.  Oracles:  De 31:26.  Scriptures:  Joh 5:39.  Sword of the Spirit:  Eph 6:17; Heb 4:12.  word of God:  See word of God.  Heb 6:5.
Names Changed:  Ge 17:5,15; 32:28; 41:45; Jg 6:32; 2Sa 12:25; Ac 13:9.
In Christ's Name:  (Mighty when used in Prayer and Service):  Lu 24:47; Joh 14:13; 15:16; 16:26; 20:31; Ac 3:6,16; 4:10; 16:18; Eph 5:20.
Lord, Name of the:  (of the Lord, Mighty):  Ne 9:5; Ps 113:3; Pr 18:10; Isa 50:10; Mal 1:11.
Titles and Names:  OF CHRIST:  Adam:  1Co 15:45.  Advocate:  1Jo 2:1.  Almighty:  Re 1:8.  Alpha and Omega:  Re 1:8; 22:13.  Amen:  Re 3:14.  Apostle of our Profession:  Heb 3:1.  Arm of the Lord:  Isa 51:9; 53:1.  Author and finisher of our Faith:  Heb 12:2.  Author of Eternal Salvation:  Heb 5:9.  Beginning of the Creation of God:  Re 3:14.  Beloved Son:  Mt 12:18.  Blessed and only Potentate:  1Ti 6:15.  Branch:  Isa 4:2.  Bread of Life:  Joh 6:32.  Captain of Salvation:  Heb 2:10.  Chief Shepherd:  1Pe 5:4.  Christ of God:  Lu 9:20.  Consolation of Israel:  Lu 2:25.  Corner-stone:  Ps 118:22.  Counsellor:  Isa 9:6.  Creator:  Joh 1:3.  Dayspring:  Lu 1:78.  Deliverer:  Ro 11:26.  Desire of all Nations:  Hag 2:7.  Door:  Joh 10:7.  Elect of God:  Isa 42:1.  Everlasting Father:  Isa 9:6.  Faithful Witness:  Re 1:5.  First and Last:  Re 1:17.  First Begotten:  Re 1:5.  Forerunner:  Heb 6:20.  Glory of the Lord:  Isa 40:5.  God:  Isa 40:3; Joh 20:28.  God Blessed:  Ro 9:5.  Good Shepherd:  Joh 10:11.  Governor:  Mt 2:6.  Great High Priest:  Heb 4:14.  Head of the Church:  Eph 1:22.  Heir of all things:  Heb 1:2.  Holy Child:  Ac 4:27.  Holy One:  Ac 3:14.  Holy one of God:  Mr 1:24.  Holy one of Israel:  Isa 41:14.  Horn of Salvation:  Lu 1:69.  I Am:  Joh 8:58.  Image of God:  2Co 4:4.  Immanuel:  Isa 7:14.  Jehovah:  Isa 26:4.  Jesus:  Mt 1:21.  Jesus of Nazareth:  Mt 21:11.  Judge of Israel:  Mic 5:1.  Just One:  Ac 7:52.  King:  Zec 9:9.  King of the Ages:  1Ti 1:17.  King of the Jews:  Mt 2:2.  King of Kings:  1Ti 6:15.  King of Saints:  Re 15:3.  Lawgiver:  Isa 33:22.  Lamb:  Re 13:8.  Lamb of God:  Joh 1:29.  Leader:  Isa 55:4.  Life:  Joh 14:6.  Light of the World:  Joh 8:12.  Lion of the Tribe of Judah:  Re 5:5.  Lord of All:  Ac 10:36.  Lord of Glory:  1Co 2:8.  Lord of Lords:  1Ti 6:15.  Lord our Righteousness:  Jer 23:6.  Man of Sorrows:  Isa 53:3.  Mediator:  1Ti 2:5.  Messenger of the Covenant:  Mal 3:1.  Messiah:  Da 9:25; Joh 1:41.  Mighty God:  Isa 9:6.  Mighty One:  Isa 60:16.  mourning Star:  Re 22:16.  Nazarene:  Mt 2:23.  Only Begotten Son:  Joh 1:18.  Our Passover:  1Co 5:7.  Prince of Kings:  Re 1:5.  Prince of Life:  Ac 3:15.  Prince of Peace:  Isa 9:6.  Prophet:  Lu 24:19; Ac 3:22.  Redeemer:  Job 19:25.  Resurrection and Life:  Joh 11:25.  Rock:  1Co 10:4.  Root of David:  Re 22:16.  Rose of Sharon:  Song 2:1.  Saviour:  Lu 2:11.  Seed of Woman:  Ge 3:15.  Shepherd and Bishop of Souls:  1Pe 2:25.  Shiloh:  Ge 49:10.  Son of the Blessed:  Mr 14:61.  Son of David:  Mt 1:1.  Son of God:  Mt 2:15.  Son of the Highest:  Lu 1:32.  Son of Man:  Mt 8:20.  Son of Righteousness:  Mal 4:2.  True Light:  Joh 1:9.  True Vine:  Joh 15:1.  Truth:  Joh 1:14.  Witness:  Isa 55:4.  Word:  Joh 1:1.  word of God:  Re 19:13.  OF GOD the FATHER:  Almighty:  Ge 17:1.  Eternal God:  De 33:27.  Father of Lights:  Jas 1:17.  Fortress:  2Sa 22:2.  heavenly Father:  Mt 6:26.  Holy One of Israel:  Ps 71:22.  I Am:  Ex 3:14.  Jehovah:  Ex 6:3.  Judge:  Ge 18:25.  Living God:  Jos 3:10.  Lord of Hosts:  1Sa 1:11.  Lord of Lords:  De 10:17.  Lord of Sabaoth:  Jas 5:4.  Most High:  De 32:8.  Our Father:  1Ch 29:10; Mt 6:9.  Our Strength:  Ex 15:2.  of the HOLY SPIRIT:  Comforter:  Joh 14:16.  Eternal Spirit:  Heb 9:14.  Free Spirit:  Ps 51:12.  Holy Spirit:  Ps 51:11; Eph 1:13; 4:30.  Power of the Highest:  Lu 1:35.  Spirit of Adoption:  Ro 8:15.  Spirit of Christ:  1Pe 1:11.  Spirit of Counsel:  Isa 11:2.  Spirit of Glory:  1Pe 4:14.  Spirit of God:  Ge 1:2.  Spirit of Grace:  Zec 12:10.  Spirit of Holiness:  Ro 1:4.  Spirit of Judgment:  Isa 4:4.  Spirit of Knowledge:  Isa 11:2.  Spirit of Life:  Ro 8:2.  Spirit of Lord God:  Isa 61:1.  Spirit of Might:  Isa 11:2.  Spirit of Prophecy:  Re 19:10.  Spirit of the Father:  Mt 10:20.  Spirit of the Lord:  Isa 11:2.  Spirit of the Son:  Ga 4:6.  Spirit of Understanding:  Isa 11:2.  Spirit of Wisdom:  Isa 11:2.  of the CHURCH:  Assembly of the Saints:  Ps 89:7.  Assembly of the Upright:  Ps 111:1.  Body of Christ:  Ro 12:5.  Branch:  Isa 60:21.  Bride:  Re 21:9.  Family in heaven:  Eph 3:15.  Flock, God's :  Isa 40:11.  General Assembly:  Heb 12:23.  God's Building:  1Co 3:9.  God's Husbandry:  1Co 3:9.  Habitation of God:  Eph 2:22.  heavenly Jerusalem:  Heb 12:22.  Holy City:  Re 21:2.  House of God:  1Ti 3:15; Heb 10:21.  Household of God:  Eph 2:19.  Israel of God:  Ga 6:16.  Lamb's Wife:  Re 19:7; 21:9.  New Jerusalem:  Re 21:2.  Pillar and Ground of Truth:  1Ti 3:15.  Spiritual House:  1Pe 2:5.  Spouse of Christ:  Song 4:12.  Temple of God:  1Co 3:16.  OF MINISTERS:  Ambassadors:  2Co 5:20.  Angels of the Church:  Re 1:20.  Elders:  1Ti 5:17.  Evangelists:  Ac 21:8.  Fishers of Men:  Mt 4:19.  Labourers:  Mt 9:38.  Men of God:  De 33:1.  Messengers:  2Co 8:23.  Ministers of the Church:  Col 1:25.  Ministers of Christ:  Ro 15:16.  Ministers of God:  2Co 6:4.  Ministers of the Gospel:  Eph 3:7.  Ministers of the Lord:  Joe 2:17.  Ministers of the Word:  Lu 1:2.  Overseers:  Ac 20:28.  Pastors:  Jer 3:15.  Preachers:  Ro 10:14.  Preachers of Righteousness:  2Pe 2:5.  Servants of Christ:  Php 1:1.  Servants of the Church:  2Co 4:5.  Servants of God:  Tit 1:1.  Servants of the Lord:  2Ti 2:24.  Shepherds:  Jer 23:4.  Soldiers:  Php 2:25.  Stars:  Re 1:20.  Stewards of God:  Tit 1:7.  Stewards of Grace:  1Pe 4:10.  Stewards of Mysteries:  1Co 4:1.  Teachers:  Isa 30:20.  Watchmen:  Isa 62:6.  Witnesses:  Ac 1:8.  Workers:  2Co 6:1.  of the SAINTS:  Believers:  Ac 5:14.  Beloved Brethren:  1Co 15:58.  Brethren Spiritual:  Mt 23:8.  Children of God:  Mt 5:9.  chosen Ones:  De 7:6.  Christians:  Ac 11:26.  Dear Children:  Eph 5:1.  Elect, the:  Mt 24:22.  Heirs:  Ro 4:13.  Lights:  Mt 5:14.  Ransomed of the Lord:  Isa 35:10.  Righteous, the:  Job 36:7.  Salt, the:  Mt 5:13.  Sheep, God's :  Ps 74:1.  Sons of God:  Ho 1:10.  Sons of Light:  Lu 16:8.  Trees of Righteousness:  Isa 61:3.  Vessels of Honour:  2Ti 2:21.  Vessels of Mercy:  Ro 9:23.  OF SATAN:  Abaddon:  Re 9:11.  Accuser:  Re 12:10.  Adversary:  1Pe 5:8.  Angel of the bottomless Pit:  Re 9:11.  Apollyon:  Re 9:11.  Belial:  2Co 6:15.  Beelzebub:  Mt 12:24.  Devil, the:  Mt 4:11.  God of this World:  2Co 4:4.  Murderer:  Joh 8:44.  Prince of Devils:  Mt 12:24.  Prince of the Power of the Air:  Eph 2:2.  Prince of this World:  Joh 14:30.  Ruler of Darkness:  Eph 6:12.  Serpent:  Ge 3:4.  Tempter:  Mt 4:3.  Unclean Spirits:  Mt 12:43.  Wicked One:  Mt 13:19.  of the WICKED:  Abominable Branches:  Isa 14:9.  Children of Belial:  De 13:13.  Children of Disobedience:  Eph 2:2.  Children of Hell:  Mt 23:15.  Children of Pride:  Job 41:34.  Children of the Bondwoman:  Ga 4:31.  Children of the Devil:  1Jo 3:10.  Children of the Wicked One:  Mt 13:33.  Children of the World:  Lu 16:8.  Children of Wrath:  Eph 2:3.  Cursed Children:  2Pe 2:14.  Dogs:  Re 22:15.  Enemies, God's :  Ex 15:6.  Enemies of the Cross:  Php 3:18.  Enemies of Righteousness:  Ac 13:10.  Evil Doers:  Ps 37:9.  Evil Generation:  De 32:5.  Evil Men:  Pr 4:14.  Fools:  Ps 53:1.  Goats:  Mt 25:32.  Rebellious Children:  Isa 30:1.  Rebellious Nation:  Eze 2:3.  Rebellious People:  Isa 30:9.  Reprobates:  2Co 13:5.  Tares:  Mt 13:38.  Transgressors:  Ps 37:38.  The ungodly :  Ro 1:18.  Vessels of Wrath:  Ro 9:22.  Wandering Stars:  Jude 1:13.  Whited Sepulchres:  Mt 23:27.  Wolves:  Mt 7:15.  of the WORD OF GOD:  Word:  Lu 11:28; Php 2:16; Col 3:16; 2Ti 2:15; Jas 1:21; 1Pe 2:2.  Book, the:  Ps 40:7.  Book of the Law:  De 31:26.  Holy Scriptures:  Ro 1:2.  Oracles:  De 31:26.  Scriptures:  Joh 5:39.  Sword of the Spirit:  Eph 6:17; Heb 4:12.  word of God:  Heb 6:5.  Of Jehovah:  JEHOVAH-JIREH:  ((The Lord will Provide)):  Ge 22:14.  JEHOVAH-NISI:  ((The Lord my Banner)):  Ex 17:15.  JEHOVAH-SHALOM:  ((The Lord send Peace)):  Jg 6:24.  JEHOVAH-SHAMMAH:  ((The Lord is there)):  Eze 48:35.  JEHOVAH-TSIDKENU:  ((The Lord our Righteousness)):  Jer 23:6; 33:16'.

We find forms of the word knee  occurring 36 times in the Bible and only 8 times in the New Testament, in: Matthew 27:29; Mark 15:19; Luke 5:8; Romans 11:4; 14:11; Ephesians 3:14; our current sentence and Hebrews 12:12.  Webster's 1828 dictionary defines knee  as: 'n. nee. L. genu.  1. In anatomy, the articulation of the thigh and leg bones.  2. In ship-building, a piece of timber somewhat in the shape of the human knee when bent, having two branches or arms, and used to connect the beams of a ship with her sides or timbers'.  The New Testament definition, for this word, is: 'In anatomy, the articulation of the thigh and leg bones'.  Please also see the note for Mark 1:40 about the word kneeling.

We find forms of the word bow  occurring 198 times in 190 verses of the Bible and 11 times in the New Testament, in: Matthew 27:29; Mark 15:19; Luke 13:11; Luke 24:5; John 19:30; Romans 11:4; Romans 11:10; Romans 14:11; Ephesians 3:14; our current sentence and Revelation 6:2.  Webster's 1828 dictionary defines bow  as: 'v.t.  1. to bend; to inflect; as, to bow vines.  2. to bend the body in token of respect or civility; as, to bow the head.  3. to bend or incline towards, in condescension.  Bow down thine ear to the poor. Eccles.  4. to depress; to crush; to subdue.  His heavy hand hath bowed you to the grave.  He bows the nations to his will.
BOW, v.i. A shortened version of the rainbow and indicates a curved form.  This is the idol to which the world bows.  1. to stoop; to fall upon the knees.  The people bowed upon their knees.  2. to sink under pressure.  They stoop; they bow down together. Isaiah.  BOW, n. An inclination of the head, or a bending of the body, in token of reverence, respect, civility, or submission.
BOW, n. See bow, to bend. An instrument of war, and hunting, made of wood, or other elastic matter, with a string fastened to each end. the bow being bent by drawing the string, and suddenly returning to its natural state by its elastic force, throws an arrow to a great distance, and with force sufficient to kill an animal. It is of two kinds, the long-bow, and the cross-bow, arbalest or arbalest. the use of the bow is called archery.  1. anything bent, or in form of a curve; the rainbow; the doubling of a string in a knot; the part of a yoke which embraces the neck; etc.  2. A small machine, formed with a stick and hairs, which being drawn over the strings of an instrument of music, causes it to sound.  3. A beam of wood or brass, with three long screws that direct a laThe of wood or steel to any arch; used in forming drafts of ships, and projections of the sphere, or wherever it is necessary to draw large arches.  4. An instrument for taking the sun's altitude at sea, consisting of a large arch of ninety degrees graduated, a shank or staff, a side-vane, a sight-vane, and a horizon-vane; now disused.  5. An instrument in use among smiths for turning a drill; with turners, for turning wood; with hatters, for breaking fur and wool.  6. Bows of a saddle, are the two pieces of wood laid archwise to receive the upper part of a horse's back, to give the saddle its due form, and to keep it tight.  7. Bow of a ship, is the rounding part of her side forward, beginning where the planks arch inwards, and terminating where they close, at the stem or prow. A narrow bow is called a lean bow; a broad one, a bold or bluff bow.  On the bow, in navigation, is an arch of the horizon, not exceeding 45 degrees, comprehended between some distant object, and that point of the compass which is right ahead'.  The New Testament definition for this word is: 'A shortened version of the rainbow and indicates a curved form'.

Every Bible dictionary that I looked at had an incomplete definition while Webster's 1828 has so much that most readers will skip, or skim, it.  Basically, the word bow  is a shortened version of the rainbow  and indicates a curved form.  The weapon that is called a bow  has this shape and a person's back has this shape when they 'A shortened version of the rainbow and indicates a curved form'.  In addition, the rainbow  symbolizes God's promise to not destroy the world with a flood again but it also advertises God's undisputed power and authority.  In our current sentence, bow  is used to say that everyone will recognize the undisputed power and authority of Jesus Christ.

Nave's Topical Bible provides references for the word bow  as: 'In worship:  2Ch 7:3.  A WEAPON:  Ge 21:16,20.  Made of brass (R. V.):  2Sa 22:35; Job 20:24; Ps 18:34.  Of wood:  Eze 39:9.  Used in war:  Isa 13:18; La 2:4; Eze 39:3.  Used by the Elamites:  Jer 49:35.  David instructed the Israelites in the use of, by writing a war song to:  2Sa 1:18.  FIGURATIVE:  Ge 49:24; Job 16:13; 29:20; Ps 78:57; La 3:12; Ho 1:5; Hab 3:9; Re 6:2.  2. A TOKEN IN the CLOUDS:  Ge 9:8-17; Eze 1:28; Re 4:3; 10:1'.

Thompson Chain Topics provides references for the word bow  as: 'In Prayer:  Ge 24:26; Ex 4:31; 12:27; 34:8.  In Obeisance:  Ge 37:7; 43:28; Ex 18:7; 2Sa 15:5; Isa 49:23; Mt 2:11; Lu 8:41'.

We find forms of the word heaven  occurring 716 times in 670 verses of the Bible, 275 times in 256 verses of the New Testament, and in Philippians, in: our current sentence and 3:20.  Please also see the following notes about the word heaven:  Matthew 3:2; Mark 1:10; Luke 2:15; John 1:32; Acts 1:10; Romans 1:18; 1Cointhians 8:5; 2Corinthians 5:1; Galatians 1:8; Ephesians 1:3; Colossians 1:5; 1Thessalonians 1:10; 2Thessalonians 1:7; Hebrews 1:10; James 5:12; 1Peter 1:4; 2Peter 1:18; 1John 5:7; Revelation 3:12.

Easton's Bible Dictionary defines heaven  as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "The eagles of heaven" (La 4:19), etc.  (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29).  (c) "The heaven of heavens," or "The third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2).  (2.) Meaning of words in the original,  (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1).  (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights."  (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind").  (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament.  (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse.  (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.)  (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits.  (a) Christ calls it his "Father's house" (Joh 14:2).  (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7).  (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12).  (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5).  (e) the "eternal kingdom" (2Pe 1:11).  (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15).  (g) the "better country" (Heb 11:14,16).  (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12).  In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'.

The New Testament definition is: 'According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) The starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" is the home of God (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). The phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24)'.

Please also see the note for 1Peter 1:2-LJC about the phrase things in Heaven.  Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.  Please also see the note for Luke 3:21-22 about the phrase voice from heaven.  Please also see the note for Revelation 20:9 about the phrase fire from Heaven.  Please also see the note for Revelation 21:4 about 'no tears in heaven is a lie'.  Please also see the note for Hebrews 12:2-LJC about the phrase treasure in Heaven.  Please also see the Message called Laying up Treasure in Heaven.

Torrey's Topical Textbook provides references for the word heaven  as: 'Created by God:  Ge 1:1; Re 10:6.  Everlasting:  Ps 89:29; 2Co 5:1.  Immeasurable:  Jer 31:37.  High:  Ps 103:11; Isa 57:15.  Holy:  De 26:15; Ps 20:6; Isa 57:15.  God's dwelling-place:  1Ki 8:30; Mt 6:9.  God's throne:  Isa 66:1; Ac 7:49.  GOD:  Is the Lord of:  Da 5:23; Mt 11:25.  Reigns in:  Ps 11:4; 135:6; Da 4:35.  Fills:  1Ki 8:27; Jer 23:24.  Answers His people from:  1Ch 21:26; 2Ch 7:14; Ne 9:27; Ps 20:6.  Sends His judgments from:  Ge 19:24; 1Sa 2:10; Da 4:13-14.  CHRIST.  As Mediator, entered into:  Ac 3:21; Heb 6:20; 9:12,24.  Is all-powerful in:  Mt 28:18; 1Pe 3:22.  Angels are in:  Mt 18:10; 24:36.  Names of saints are written in:  Lu 10:20; Heb 12:23.  Saints rewarded in:  Mt 5:12; 1Pe 1:4.  Repentance occasions joy in:  Lu 15:7.  Lay up treasure in:  Mt 6:20; Lu 12:33.  Flesh and blood cannot inherit:  1Co 15:50.  Happiness of, described:  Re 7:16-17.  IS CALLED.  A garner:  Mt 3:12.  The kingdom of Christ and of God:  Eph 5:5.  The Father's house:  Joh 14:2.  A heavenly country:  Heb 11:16.  A rest:  Heb 4:9.  Paradise:  2Co 12:2,4.  The wicked excluded from:  Ga 5:21; Eph 5:5; Re 22:15.  Enoch and Elijah were translated into:  Ge 5:24; Heb 11:5; 2Ki 2:11'.

Nave's Topical Bible provides references for the word heaven  as: 'God's DWELLING PLACE:  De 26:15; 1Ki 8:30,39,43,49; 1Ch 16:31; 21:26; 2Ch 2:6; 6:18,21,27,30,33,35,39; 30:27; Ne 9:27; Job 22:12,14; Ps 2:4; 11:4; 20:6; 33:13; 102:19; 103:19; 113:5; 123:1; 135:6; Ec 5:2; Isa 57:15; 63:15; 66:1; Jer 23:24; La 3:41,50; Da 4:35; 5:23; Zec 2:13; Mt 5:34,45; 6:9; 10:32-33; 11:25; 12:50; 16:17; 18:10,14; Mr 11:25-26; 16:19; Ac 7:49; Ro 1:18; Heb 8:1; Re 8:1; 12:7-9; 21:22-27; 22:1-5.  The FUTURE DWELLING PLACE of the RIGHTEOUS :  Called A GARNER:  Mt 3:12.  The KINGDOM OF Christ AND OF GOD:  Eph 5:5.  The FATHER'S HOUSE:  Joh 14:2.  A HEAVENLY COUNTRY:  Heb 11:16.  A REST:  Heb 4:9; Re 14:13.  PARADISE:  2Co 12:2,4.  The wicked excluded from:  Ga 5:21; Eph 5:5; Re 22:15.  UNCLASSIFIED SCRIPTURES RELATING TO:  2Ki 2:11; Job 3:17; Ps 16:11; 17:15; 23:6; 24:3,7; 73:24; Isa 33:17; 49:9-10; Da 12:3; Mal 3:17; Mt 3:12; 5:3,8,12,20; 6:20; 8:11; 13:30,43,49; 18:10; 19:21; 22:30; 25:34,46; Lu 10:20; 12:8,32-33; 15:6-7,10,32; 16:22; 20:34-36; 22:29-30; 23:43; Joh 5:28-29; 10:28; 12:26; 13:36; 14:2-3; 17:22,24; Ac 7:55-56; Ro 5:17; 2Co 5:1; 12:2-4; Eph 1:18; Col 1:5-6,12; 3:4; 1Th 2:12; 4:17; 2Th 1:7; 2:14; Heb 10:34; 11:10,16; 12:22-24,28; 13:14; 1Pe 1:4; 2Pe 1:11; 3:13; Re 2:7; 3:21; 4:4; 5:9; 7:9,13-17; 14:1-3; 15:2; 21:1-5,9-11,18-19,21-25,27; 22:1-5.  The PHYSICAL HEAVENS:  Ge 1:1; Ps 19:1; 50:6; 68:33; 89:29; 97:6; 103:11; 113:4; 115:16; Jer 31:37; Eze 1:1; Mt 24:29-30; Ac 2:19-20 PHYSICAL HEAVENS, CREATION OF:  Ge 1:1; 2:1; 1Ch 16:26; 2Ch 2:12; Ne 9:6; Job 9:8; Ps 8:3; 19:1; 33:6,9; 148:4-6; Pr 8:27; Isa 37:16; 40:22; 42:5; 45:12,18; Jer 10:12; 32:17; 51:15; Ac 4:24; 14:15; Heb 1:10; Re 10:6; 14:7.  PHYSICAL HEAVENS, DESTRUCTION OF:  Job 14:12; Ps 102:25-26; Isa 34:4; 51:6; Mt 5:18; 24:35; Heb 1:10-12; 2Pe 3:10,12; Re 6:12-14; 20:11; 21:1,4.  NEW HEAVENS:  Isa 65:17; 66:22; 2Pe 3:13; Re 21:1-4'.

Thompson Chain Topics provides references for the word heaven  as: 'Dwelling Place of God:  De 26:15; 1Ki 8:30; 2Ch 30:27; Job 22:12; Ps 73:25; 123:1; Isa 66:1; Lu 11:2; Ac 7:49.  HEAVENLY HOME the final dwelling place of the Saints:  Re 21; 22; Joh 14.  A Safe-deposit for Treasures:  Mt 6:20.  Contains a Register of the Saints:  Lu 10:20.  Room for all Believers:  Joh 14:2.  The Glorified Christ Entered into:  Ac 7:55-56.  Built by the Hand of God:  2Co 5:1; Col 1:5; Heb 11:10.  The Redeemed of all Nations Assembled:  Re 7:9; 21:1.  Obedience, the Condition of Entrance:  Re 22:14.  Kingdom of:  (similitudes of):  Mt 13:24,31,44,47; 20:1; 22:2; 25:1.  Opened:  Mt 3:16; Ac 7:56; 10:11; Re 19:11.
heavenly:  Citizenship:  A Source of Real Joy:  Lu 10:20.  Assures Future Exaltation:  Lu 22:30.  Promises a place of Permanent Residence:  Joh 14:2.  Furnishes an Undying Hope:  Php 3:20.  Provides a Glorious Inheritance:  1Pe 1:4.  A Register is kept of the Names of the Citizens:  Re 21:27.  Father:  General References to:  1Ch 29:10; Ps 68:5; Isa 63:16; 64:8; Mt 6:9; 7:11; Ro 8:15; 1Pe 1:17.  God Spoken of as the Father of all Men:  De 32:6; Mal 2:10; Mt 23:9; Ro 3:29; 1Co 8:6; Eph 4:6; Heb 12:9; 1Jo 5:7.  Home:  HEAVENLY HOME the final dwelling place of the Saints:  Re 21; 22; Lu 16:9; Joh 14.  A Safe-deposit for Treasures:  Mt 6:20.  Contains a Register of the Saints:  Lu 10:20.  Room for all Believers:  Joh 14:2.  The Glorified Christ Entered into:  Ac 7:55-56.  Built by the Hand of God:  2Co 5:1; Col 1:5; Heb 11:10.  The Redeemed of all Nations Assembled:  Re 7:9; 21:1.  Obedience, the Condition of Entrance:  Re 22:14.  Host:  Ne 9:6; Da 7:10; Heb 12:22; Re 5:11; 7:9; 14:1; 19:6.  Joy:  See Joy; heavenly.  Kingdom:  (Conditions of Entrance into):  Humility:  Mt 5:3,10.  Sympathetic Service:  Mt 25:34-35; Lu 6:20.  Perseverance:  Lu 9:62.  New Birth:  Joh 3:3.  Endurance:  Ac 14:22; 2Th 1:5.  Faith and Love:  Jas 2:5.  Multitude:  Origin, Christ's:  Joh 3:31; 6:38; 8:23,42; 16:30; 1Co 15:47.  Places:  Eph 1:3,20; 2:6; 3:10.  Praise:  Ps 148:2; Lu 2:13-14; Re 4:8; 5:11-12; 7:11-12; 11:17; 14:3; 19:5.  Nature's Praise:  Vision:  (Beholds the Glory of things to Come):  Ps 17:15; Isa 6:1; 33:17; Eze 1:1; 8:3; Joh 17:24; 1Co 13:12; 1Jo 3:2; Re 22:4.
heavens.  The natural):  Creation of:  Ge 1:1; 1Ch 16:26; Ps 102:25; Pr 8:27; Isa 40:22; 42:5; 45:12; Jer 32:17.  Shall pass away:  Ps 102:26; Isa 34:4; 51:6; Mt 5:18; 24:35; 2Pe 3:10; Re 6:14; 21:1.  New:  Isa 65:17; 66:22; 2Pe 3:13; Re 21:1.
heavenward, Looking  (for Inspiration and Help):  Ps 34:5; 121:1; 123:1; Isa 40:26; Da 4:34; Joh 11:41; 17:1; Ac 1:10; 7:55'.

We find forms of the word earth  occurring 987 times in 906 verses of the Bible, 192 times in 170 verses of the New Testament, but only in our current sentence within Philippians.  Please also see the note for 2Corinthians 4:7 about the word earthen.  Please also see the note for 2Corinthians 5:1 about the word earthly.  Please also see the note for Luke 21:10-11 about the word earthquake.  Please also see the note for Matthew 32-33 about the phrase Judge of all the earth.  Please see the note for Revelation 10:11-LJC about the kings of the earth.  Easton's Bible Dictionary defines earth  as: '(1.) In the sense of soil or ground, the translation of the word adamah'. In Ge 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex 20:24). Naaman asked for two mules' burden of earth (2Ki 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.  (2). As the rendering of 'erets, it means the whole world (Ge 1:2); the land as opposed to the sea (Ge 1:10). Erets also denotes a country (Ge 21:32); a plot of ground (Ge 23:15); the ground on which a man stands (Ge 33:3); the inhabitants of the earth (Ge 6:1; 11:1); all the world except Israel (2Ch 13:9). In the New Testament "The earth" denotes the land of Judea (Mt 23:35); also things carnal in contrast with things heavenly (Joh 3:31; Col 3:1-2)'.

Thompson Chain Topics provides references for the word earth  as: 'Facts concerning:  Ge 1:1; 8:22; 10:25; 2Sa 22:8; Job 26:7; Ps 24:1; Isa 6:3.  Destruction of:  (or consummation of the age):  Mt 13:39,49; 24:3; 28:20; Heb 9:26.
Earthly.  Heritage:  Earthly:  Ps 37:11,22; Isa 57:13; Mt 5:5; Ro 4:13.  Of Priests.:  Honour:  General References to:  Offered as a Bribe:  Nu 22:17; 1Ch 29:28; 2Ch 17:5; 32:27.  A Tribute to Success or Wealth:  Job 29:8.  Transitory:  Ps 49:12.  A King's Gift:  Da 2:6.  A Hindrance to Faith:  Joh 5:44:  General References to:  Job 20:5; Pr 14:13; Ec 2:10; 7:6; Isa 16:10; Jas 4:9.  Reward:  Earthly, a Source of Temptation:  Nu 22:7,17; De 16:19; 1Ki 13:7; 2Ki 5:15; Isa 1:23; Da 5:17; Mic 3:11; 7:3.  Refused.:  Treasures:  Lu 12:16-21; 16:19-31.  Are Deceptive Treasures:  Hag 1:6; Lu 12:21; 1Ti 6:7; Heb 11:26; Re 3:17.  Vision:  A Source of Temptation:  to Eve:  Ge 3:6.  ToLot:  Ge 13:10,12.  ToAchan:  Jos 7:21; Ps 119:37.  ToChrist:  Mt 4:8; 1Jo 2:16'.

Nave's Topical Bible provides references for the word earth  as: 'Primitive condition of:  Ge 1:6-7; Job 26:7; Ps 104:5-9.  Design of:  Isa 45:18.  Ancient notions concerning:  1Sa 2:8; Job 9:6; Re 7:1.  Cursed of God:  Ge 3:17-18; Ro 8:19-22.  Circle of:  Isa 40:22.  God's footstool:  Isa 66:1; La 2:1.  Given to man:  Ps 115:16.  Early divisions of:  Ge 10; 11; De 32:8.  Perpetuity of:  Ge 49:26; De 33:15; Ps 78:69; 104:5; Ec 1:4; Hab 3:6.  A new earth:  Isa 65:17; 66:22; Re 21:1.  CREATED BY GOD:  Ge 1:1; 2Ki 19:15; 2Ch 2:12; Ne 9:6; Ps 90:2; 102:25; 115:15; 146:6; Pr 8:22-26; Isa 37:16; 45:18; Jer 10:12; 27:5; 32:17; 51:15; Joh 17:24; 2Pe 3:5; Re 10:6; 14:7:  BY CHRIST:  Joh 1:3,10; Heb 1:10.  DESTRUCTION OF:  Ps 102:25-27; Isa 24:19-20; 51:6; Mt 5:18; 24:3,14,29-31,35-39; Mr 13:24-37; Lu 21:26-36; Heb 1:10-12; 2Pe 3:10-13; Re 20:11; 21:1'.

We find forms of the word tongue  occurring 192 times in 170 verses of the Bible, 60 times in 56 verses of the New Testament, but only in our current sentence within Philippians.  Please see the notes for 1Corinthians C12S8 and 1Corinthians C14 about the tongue.  The Biblical definition of tongue  as: 'a human language'.  Also see   language  in Acts 2:6.

Nave's Topical Bible provides references for the word tongue  as: 'Language:  Ge 10:5,20; Isa 66:18; Re 7:9.  Confusion of:  Ge 11:1-9.  Gift of:  Ac 2:1-18,33; 10:46; 19:6; 1Co 12:10,28,30; 14.  Loquacious:  Pr 10:8,19.  Restrained by wisdom:  Pr 17:27; 21:23; Ec 3:7.  Hasty:  Pr 29:20.
TONGUES (The gift):  the miraculous gift granted to some early Christians:  1Co 12:10,28,30; 13:8; 14:2-19,21-28,39'.

Thompson Chain Topics provides references for the word tongues  as: 'Confusion of:  Ge 11:9.  Gift of:  Mr 16:17; Ac 2:4; 10:46; 19:6; 1Co 12:10; 14:5.  Tongue Restrained:  Ps 34:13; Pr 13:3; 21:23; Jas 1:26; 1Pe 3:10'.

Please see the note for 2John C1S7 about the word confess.  The New Testament definition for this word is: 'a lifestyle which proves the faith that a person claims to have  In the Bible confess  includes the testimony that you live'.  Please also see the note for 1Timothy 6:13-16 about the word confession.  The New Testament definition for this word is: 'Confession is acknowledging something with a lifestyle. there are two applications of This word, one of which is apt to be overlooked. the one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. the other application of the term is a changed lifestyle due to the Lord Jesus'.

Nave's Topical Bible provides references for the word confess  as: 'OF CHRIST:  Mt 3:11; 7:21-23; 10:32-33; Lu 12:8; Joh 1:15-18; 9:22-38; 12:42-43; Ac 8:35-37; 18:5; 19:4-5; Ro 10:9-11; 1Co 12:3; 1Jo 1:6; 2:4; 4:2-3,15'.

Please see the note for Romans 10:12 for links to every place in the Bible where we find the phrase same Lord  or Lord of all.

Please see the note for Romans C15S14 about the word glory.  There is a lot of information about this word in that note.  The New Testament definition for this word is: 'Brightness, splendor, luster'.  The New Testament for the word glorified  is: 'past-tense form of the word glory'.  The New Testament for the word glorifying  is: 'applying the word glory in an ongoing manner'.  The New Testament for the word Glorious  is: 'Illustrious; of exalted excellence and splendor; resplendent in majesty and divine attributes; applied to God'.  Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory.  Please also see the Minor Titles of the Son of God to see the title of: hope of glory.  All true Biblical hope  is based in Him.  Think about what was revealed in the 'Mount of transfiguration'.

Please see the note for Hebrews 1:5 about the word father.  The New Testament definition is: 'God or the man who passes his character to the son'.

Treasury of Scripture Knowledge provides links for this verse as: 'God. Ge 3:15; Ps 2:6-12; 8:5-8; 45:6; 69:29; 72:17-19; 91:14; 110:1,5; Isa 9:7; 49:6-8; 52:13; 53:12; Da 2:44; 7:14; Mt 11:27; 28:18; Lu 10:22; Joh 3:35; 5:22-27; 13:3; 17:1-3,5; Ac 2:32-36; 5:31; Ro 14:9-11; 1Co 15:24-27; Heb 2:9; 12:2; 2Pe 1:17; Re 1:5; 3:21; 5:12; 11:15; 19:16.
given. Ps 89:27; Eph 1:20-23; Col 1:18; Heb 1:4; 1Pe 3:22.
every. Ge 41:43; Isa 45:23-25; Mt 27:29; 28:18; Ro 11:4; 14:10-11; Eph 3:14; Heb 1:6; Re 4:10; 5:13-14.
under. Mt 12:40; Joh 5:28-29; Eph 4:9; Re 20:13.
every. Ps 18:49; Mt 10:32; Joh 9:22; 12:42; Ro 10:9; 15:9; 1Jo 4:2,15; 2Jo 1:7; Re 3:5.
is Lord. Ps 110:1; Jer 23:6; Lu 2:11; Joh 13:13; 20:28; Ac 2:36; 10:36; Ro 10:9-12; 14:9,11; 1Co 8:6; 12:3; 15:47.
to the. Joh 5:23; 13:31; 14:13; 16:14; 17:1; 1Pe 1:21'.

Home  Start of Chapter
C2-S6 (Verse 12) How we are to act based upon this future truth.
  1. Wherefore,
  2. my beloved,
  3. as ye have always obeyed,
  4. not as in my presence only,
  5. but now much more in my absence,
  6. work out your own salvation with fear and trembling.

Our sentence starts with wherefore,  which means it is telling us what to do based upon the prior sentences.  Our immediately prior sentence also started with wherefore,  which meant it also was based upon the sentences prior to it.  In fact, all of the sentences from C2-S1 through C2-S10 build one upon another to cover this subject of 'How we are to maintain our fellowship in the gospel'.

Our chapter started by specifying a conditional (if)  promise of God.  That first sentence was followed by two sentences telling us the details of how to get those conditional promises of God.  Then our fourth sentence used Christ Jesus  as an example of someone Who fulfilled God's conditions in order to receive God's promises, even when God's conditions required becoming obedient unto death, even the death of the cross.  Then our prior sentence told us about the reward that He received and this is the contextual basis (Wherefore)  of the commandment found within our current sentence.

We have several phrases in our sentence and while they all have equal importance (because they are separated by commas), the order that they are presented in is important to our accepting the commandment of this sentence.  For example, right after the Wherefore  we see my beloved.  Since God is the true author of the Bible with Paul only being the tool that He uses (2Peter 1:21; 2Peter 1:21; 1Corinthians 3:5), this expression of my beloved  is not just from Paul but is truly from God through Paul.

God starts the body of this sentence with my beloved  because when we have to do something that people might not like, it helps to first let them know that you are acting in love.  These people were acting right but God and Paul are commanding them to keep doing the sameans, if possible, do more.  There is an implied threat of punishment if they don't do this.  (That threat is clarified in the next sentence.)  therefore, the body of our sentence starts with the phrase my beloved  so that we will accept the command in the attitude that God wants it accepted.

Our next phrase starts with the word as  so that we know that this commandment that was given before and has an expectation of the same level of obedience.  OK, nothing new.  The phrase as ye have always obeyed  recognizes their prior good behaviour and presents 'The carrot before the stick'.  That is, complement them for doing right before giving a command which some might find distasteful.

Our next two phrases go together and present two opposing conditions because they are separated by the word but.  Basically we are being told that it does not matter if our human authority is present of not because God is always present and recording our every expressed attitude, action and word.  Many people in America have what is called 'pastor religion' because when it is known that there will be a different speaker, attendance drops by about 20%.  Our phrases are telling us to not do that and the expression of much more in my absence  means that we are to put much more  effort into being there when there is a different preacher in order to maintain the testimony that people come to church to meet God and the man speaking is mot the important factor but is only the person that God will speak through.  People with 'pastor religion' dishonor God by presenting a testimony that the man is who is really important and that they don't care if God is at church to meet them or of God doesn't show up.

Now we come to the last phrase of our sentence and it causes all kinds of trouble because people listen to preachers who use the method of Satan and quote this phrase out of context of the chapter and even deliberately refuse to include the rest of the sentence.  A partial sentence is a partial sentence is a lie.  People take this phrase out of context to support a 'works salvation' and claim that it is saying that 'we have to do the work of salvation'.  However, our very next sentence stare with For  ('here's why') and continues with it is God which worketh in you.  What we have here is what is explained many places on this web site.  This is the detailed explanation of faith.  We find the promise of God, we then find what He commands us to do in order to prove that we are giving Him permission to work in and through our life, we obey that commandment believing that God will do all of the actual spiritual work and that He will do it in His time and His way.  In our sentence the wherefore,  that started the sentence, lets us know that the promises are in the prior sentences, what we are to do is in the present sentence and what we are to believe is in the next sentence.

People have explained this phrase by telling people to think of a baker who has bread dough and puts nuts on top and then rolls the dough until the nuts are inside and then kneads the dough until the nuts are all through the dough and even 'working their way outside of the dough'.  That is, essentially, how we are to work out (our) own salvation.  We have God's life (salvation)  inside of us.  We are to let God 'kneed our life' (put us through rough experiences) so that God's life will spread all through our life and body and so that people will see God's life coming out of our life.

That leaves us with the last part of our last phrase which is with fear and trembling.  If people paid attention to this phrase they would be far less willing to take the prior part out of context.  The Bible tells the saved person to fear nothing but God but to also definitely fear the Lord.  God tells us to fear  Him so that we will 'Stop our Sinning'.  (Please see the Study called Fear of the Lord for more details.)

Please see the note for Romans intro about the word wherefore.  The New Testament definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the Doctrinal Study on Love about the word beloved  and the phrase beloved Son.  Often, that phrase is applied to Jesus.  The New Testament definition, of the word beloved,  is: 'be and loved, from love. Greatly loved; dear to the heart'.  Please see also the Doctrinal Study on Love about the word love.  The New Testament definition, of the word love,  is: 'True Biblical love is an attribute of God.  It is doing what is necessary for the other person to received good, especially spiritual cleansing and everlasting reward. This is done without any consideration of cost to self and not consideration of any response by the other and requires a willingness to even bring short-term pain, to self, if that is what is required in order to bring the ultimate long-tern good. The world calls lust love'.  Many people preach, and teach, the doctrinal error that true Biblical charity  is actually true Biblical love.  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 also see the note for Romans 13:8 about the phrase law and love.  Please see the note for 1John C4S13 about the phrase perfect love.  We also find the word beloved,  within this book, in: Philippians 4:1.

Please see the note for Matthew 28:19 about the words alway / always.  The New Testament 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'.

We find forms of the word obey  occurring 118 times in 114 verses of the Bible, 34 times in 32 verses of the New Testament, but only in our current sentence within Philippians.  Webster's 1828 dictionary defines obey  as: 'v.t. L. obedio; Gr.  1. to comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited.  Children, obey your parents in the Lord. Eph. 6.  Servants, obey in all things your masters. Col. 3.  He who has learned to obey, will know how to command.  2. to submit to the government of; to be ruled by.  All Israel obeyed Solomon. 1Chron. 29. Dan. 7.  3. to submit to the direction or control of. Seamen say, the ship will not obey the helm.  Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Rom. 6. James 3.  4. to yield to the impulse, power or operation of; as, to obey stimulus.  Relentless time, destroying power, whom stone and brass obey'.

Please see the note for Philippians 2:12 about the word presence.  The New Testament definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

Thompson Chain Topics provides references for the word presence  as: 'Presence, Divine:  A Comfort to Saints:  In the Pilgrimage of Life:  Ge 28:15; 31:3; Ex 3:12; 29:45.  Affords Rest:  Ex 33:14; Le 26:12.  Gives Courage in Life's Battles:  De 20:1.  A Comfort in Trials:  Isa 43:2; Zec 2:10.  Assured to the Smallest Assembly of Believers:  Mt 18:20.  Unto the End:  Mt 28:20.  A Terror to Sinners:  A Comfort to Saints:  A Terror to Evil Does:  Ge 3:8; Job 23:15; Ps 68:2; 139:7; Jer 5:22; Jon 1:3.  Of Christ, Overpowering:  Joh 18:6; Ac 9:4; 2Th 2:8; Re 1:17,
Presence, In Christ's:  Lu 23:43; Joh 12:26; 14:3; 17:24; 2Co 5:8; Php 1:23; 1Th 4:17.
Overpowering Presence:  Joh 18:6; Ac 9:4; 2Th 2:8; Re 1:17'.

Please see the note for 1:27-28 for links to every place in the Bible where we find forms of the word absent / absence.  Webster's 1828 dictionary defines absence  as: 'n. L. absens, from absum, abesse, to be away; ab and sum.  1. A state of being at a distance in place, or not in company. It is used to denote any distance indefinitely, either in the same town, or country, or in a foreign country; and primarily supposes a prior presence. "Speak well of one in his absence."  2. Want; destitution; implying no previous presence. "In the absence of conventional law."  3. In law, non-appearance; a not being in court to answer.  4. Heedlessness; inattention to things present. Absence of mind is the attention of the mind to a subject which does not occupy the rest of the company, and which draws the mind from things or objects which are present, to others distant or foreign'.

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 8:1-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 Study on Saviour  in the Lord Jesus Christ Study Summary  document and in the Lord Jesus Christ Study verses  documents.  Please also see the Gospel of Your Salvation in the Word Study on Gospel.  The New Testament definition is: 'to exclude.  When used spiritually, it means to exclude from the damned by having God's life in you.  When used physically, it means to exclude from what is endangering physical life'.  Please see the Word Study on Salvation for links to about the word baptism.  That Doctrinal Study hasd along with dictionary definitions and links from other commentators.

Please see the note for Romans C11S25 about the word fear.  The New Testament definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of This passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us. the saved are commanded to "fear the Lord"'.  Please see the Study called The Fear of the Lord.  Please also see the note for Matthew 10:26 about the phrase fear them not.  Please also see the note for John 6:19 about the word afraid.

There is an extremely popular doctrinal error which claims that the fear of the lord  means 'deep abiding respect'.  The true Biblical definition is: 'The absolute assurance that God will hurt us more than we can imagine if we continue in sin'.  This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards.  Please also see Colossians 3:8 about children of wrath.

We find forms of the word trembling  occurring 80 times in 76 verses of the Bible, 12 times in the New Testament, and only in our current sentence within Philippians.  Webster's 1828 dictionary defines trembling  as: 'ppr. Shaking, as with fear, cold or weakness; quaking; shivering'.

Treasury of Scripture Knowledge provides links for this verse as: 'my beloved. Php 4:1; 1Co 4:14; 1Pe 2:11.
as ye. Php 1:5,27,29.
work. Php 3:13-14; Pr 10:16; 13:4; Mt 11:12,29; Lu 13:23-24; Joh 6:27-29; Ro 2:7; 1Co 9:24-27; 15:58; Ga 6:7-9; 1Th 1:3; Heb 4:11; 6:10-11; 12:1; 2Pe 1:5-10; 3:18.
own. Php 2:19; Ro 13:11-14; 1Co 9:20-23; 2Ti 2:10.
with. Ezr 10:3; Ps 2:11; 119:120; Isa 66:2,5; Ac 9:6; 16:29; 1Co 2:3; 2Co 7:15; Eph 6:5; Heb 4:1; 12:28-29'.

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C2-S7 (Verse 13) For it is God which worketh in you both to will and to do of his good pleasure.

Our sentence tells us why we are to obey the prior command.  As explained in the prior note, all of the sentences from C2-S1 through C2-S10 build one upon another to cover this subject of 'How we are to maintain our fellowship in the gospel'.  Within this context, our current sentence is telling us that it is really God doing the work but He can do so only if we do our part and maintain the fellowship.

As mentioned in the note above, the prior since combined with this sentence tell us how true Biblical faith  works.  We obey the command of the prior sentence, with an attitude that our action only gives God permission to work in and through our life, and, as our current sentence says, it is God which worketh in you.  God does all of the true spiritual work.  Our actions are only to prove the devil to be a liar when he claims that 'God took away our free will when He put His overwhelming grace in us'.  Our prior act of true Biblical faith  proves that God acted only after we gave Him permission and that permission was given of our own free will.

Our sentence goes on to tell us that God worketh in you  two different (both)  ways.  The first phrase of to will  means that God worlds in us to willingly obey Him, even while He refuses to take away our free will.  God does this by telling us of His blessings for obedience and His cursing for disobedience.  Satan fights against God by telling us that we will not be cursed for disobedience and that we can have the blessings even while we refuse to obey.  People who do not pay attention to the word of God, or use it without the guidance of the Spirit of God, are deceived by devils and devil motivated men.  However, people who truly study the word of God after praying for guidance from the Spirit of God learn of the blessings for obedience to God.  'The Spirit of God uses the word of God to show the child of God the will, and blessings, of God'.

Continuing with our sentence, we find the last phrase (to do of his good pleasure)  is added (and)  to what came before it within this sentence.  It should be obvious that we have to be willing to do of his good pleasure  before we actually do it if God is going to avoid taking away our free will.  Thus, God has to worketh in you...to will  before He can do of his good pleasure  in and through our life.  Please note, this sentence uses you  and not ye.  That means that this sentence is really talking about what God does in and through the church in general and only makes it personal in so much as we are a church member in good standing and willing to do God's work through the church.

We see that The same Spirit / Lord / God  working for the good of the entire church is also taught in Matthew 23:10; John 5:17; 1Corinthians 3:7; 8:6; 12:6; 12:11; Ephesians 4:4; Colossians 1:29; Hebrews 13:21; 1Peter 4:10.

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 8:1-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 1:15-17 for links to every place in this epistle where we find the word will  along with a definition and links from other commentators.  The New Testament definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.  Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the note for Romans C7S16 about the word good.  The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good  does not match what men think it should be'.  Thus, we see that our sentence essentially supports this claim since it tells us that it is God which worketh in you...to do of his good.  Please also see the note for Romans C11S26 about the word goodness.  Please also see the note for Mark 14:14 about the word goodman.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

In addition, our last phrase says that God's good  is also God's pleasure.  God is love  (1John 4:8; 1John 4:16) and God's pleasure  is to bless His children and to not hurt them unless it is in love with the intention of providing blessings far in excess of any pain.

Please see the note for Luke 8:14 about the word pleasure.  Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur.  1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery.  Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation.  Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy.  2. Sensual or sexual gratification.  3. Approbation.  The Lord taketh pleasure in his people. Ps. 147.  and 149.  4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure.  Cyrus, he is my shepherd and shall perform all my pleasure. Is.44.  My counsel shall stand and I will do all my pleasure.  Is.46.  5. A favor; that which Please s.  Festus, willing to do the Jews a pleasure, answered Paul. Acts.25.  6. Arbitrary will or choice. He can vary his scheme at pleasure'.  please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please.  Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

Treasury of Scripture Knowledge provides links for this verse as: 'God. 2Ch 30:12; Isa 26:12; Jer 31:33; 32:38; Joh 3:27; Ac 11:21; 2Co 3:5; Heb 13:21; Jas 1:16-18.
to will. 1Ki 8:58; 1Ch 29:14-18; Ezr 1:1; 7:27; Ne 2:4; Ps 110:3; 119:36; 141:4; Pr 21:1; Joh 6:45,65; Eph 2:4-5; 2Th 2:13-14; Tit 3:4-5; 1Pe 1:3.
good. Lu 12:32; Ro 9:11,16; Eph 1:5,9; 2:8; 2Th 1:11; 2Ti 1:9'.

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C2-S8 (Verse 14-16) the testimony that we are to keep.
  1. Equivalent Section: Control our attitude.
    1. Do all things without murmurings and disputings:.
  2. Equivalent Section: Why we are to control our attitude.
    1. First Step: Become a spiritually mature person.
      1. That ye may be blameless and harmless,
      2. The sons of God,
      3. without rebuke,
      4. in the midst of a crooked and perverse nation,
      5. among whom ye shine as lights in the world;.
    2. Second Step: Do the work of a spiritual adult.
      1. Holding forth the word of life;.
    3. Third Step: People receive their reward.
      1. that I may rejoice in the day of Christ,
      2. that I have not run in vain,
      3. neither laboured in vain.

Our sentence tells us how to keep God working through our life, like the prior sentence told us God was doing.  As explained in the note for C2-S6; all of the sentences from C2-S1 through C2-S10 build one upon another to cover this subject of 'How we are to maintain our fellowship in the gospel'.  Within this context, our current sentence is telling us the details of how to keep God working in this fellowship,  and the eternal reward that we can expect if we do so.  Our prior sentences told us the details of how to start the fellowship in the gospel  but, as our current sentence tells us, we must maintain a Godly testimony in order to maintain the fellowship  and in order to continue to receive the associated blessings.

Our chapter started by specifying several conditional (if)  promises of God.  That first sentence was followed by two sentences telling us the details of how to get those conditional promises of God.  Then our fourth sentence used Christ Jesus  as an example of someone Who fulfilled God's conditions in order to receive God's promises, even when God's conditions required becoming obedient unto death, even the death of the cross.  Then our fifth sentence told us about the reward that Christ Jesus  received and that was the contextual basis (Wherefore)  of the commandment found within our sixth sentence.  That commandment told us to have the same attitude and action as Christ Jesus  so that we could receive similar rewards.  Our seventh sentence explained that it was really God which worketh in you  and all that we are doing is what God requires in order for us to prove that, of our own free will, we are giving Him permission to work in and through us.  With this background in mind, we come to our current sentence which gives us the last detailed attitudes and actions to have in order to keep God working in and through our personal life.  Attached to the commandments, which are within our current sentence, are more promises of God.  These commandments and promises are in a single sentence so that we will know that they are related to each other.

Our sentence tells us to do:

Our sentence promises blessings of:

In addition, to the outline above, we have two very important phrases which are dealt with in the Lord Jesus Christ Study.  It is important to understand the doctrine within these two notes in order to properly understand the rest of this sentence.  The first is the phrase sons of God and our note has links to other places where the Bible uses this phrase.  Probably one of the most important, for understanding this phrase, is John 1:12 which tells us But as many as received him (past tense), to them gave he power to become (future tense) the sons of God, even to them that believe on his name:.  Obviously, we become the sons of God  after we receive him  and become saved children of God.  Within the Bible, a son  has received the character of his father.  A newborn baby does not have the character of its father but must learn to be like its father, and that takes years of learning.  What is true in the physical world is also true in the spiritual world.  Becoming a son of God  is considered to be a blessing because there are blessings attached to it which are denied to those saved people who refuse to become a son of God.  In addition, the rewards that we personally receive are proportional to how much we personally become a son of God.

Our next important phrase is The day of Christ.  As explained in This note; there is a differences between The day of Christ,  The day of Jesus Christ,  The day of the Lord ,  and The day of the Lord Jesus Christ.  The day of Christ  is the 1,000-years reign of Christ  and This note explains how the rewards of this chapter are given at that time.  In addition, the Relational Prepositions Study provides links to every place in the Bible where we find the word of  connected to one of the names/roles of the Son of God.  There is a doctrinal difference between the use of the phrase of Christ  and the phrase of the Lord  and the phrase of  attached to any of the other names/roles of the Son of God.  In addition, there is a doctrinal divergence between the phrase of Christ  and in Christ  and any other relational preposition that is attached to the name of Christ.  Therefore, these differences are important for the serious Bible student to understand.

With all of this context in mind, we can now look at the structure of our sentence.  Here we see two Equivalent Sections with the First Equivalent Section being a summary and the Second Equivalent Section giving us more details.  As we do most of the time, we will deal with the Equivalent Section which has the most details first.  More details makes it easier to figure out exactly what the Equivalent Section is saying and then we can know what the summary type of Equivalent Section is to also tell us.

Within our Second Equivalent Section we see three Steps: 'Become a spiritually mature person', 'Do the work of a spiritual adult', and 'People receive their reward'.  Anyone who understands the basics of growth should see that these Steps are in the order of growth.  Within that context we see that Paul is the one who receives the reward for our growth, but that just lets us know that we also will receive the reward from helping others to grow up spiritually.  In addition, this is in keeping with the first sentence of our chapter where we were told Fulfil ye (The pastor's) joy  in order to receive the promises of the first sentence.  Therefore, if we don't help others to grow up spiritually, we don't get any of these rewards.  We can not help others to grow up spiritually until after we grow up ourselves and we are promised punishment if we refuse to grow up spiritually.  So. grow up, help the next generation to grow up and get your own rewards.

Our Second Equivalent Section is in the order of growth and the phrases within each Step are in the same order even though each phrase has equal value.  As we go through these Steps and phrases, we will see the temptation to murmur and dispute  that our First Equivalent Section told us to not do.  The fact is that each phrase tells us to do something which will have the temptation to murmur and dispute.  Therefore, we actually need to apply the admonition of the First Equivalent Section to each phrase.  We can see this claim within our Second Equivalent Section because it starts with the word that.  This means avoiding murmuring and disputing  is required for us to be able to do these.  Therefore, we need to put up a big sign in our mental class room which says 'No murmurings or disputings allowed!!'.

Being mindful of this admonition, we see that our first phrase is ye may be blameless and harmless.  People are always trying to blame others for their own sins and errors but God knows who is really to blameans we can't correct our sins and errors until after we confess  them.  Babies and little children blame others.  It takes a mature person to admit guilt for their own sin or error.  We are never going to become like God until after we mature enough to be honest with ourselves and admit our sinful nature.  Only after that will we turn to God for the help we need to change and only after we change will we start to become like God.  God always cle and out the bad before He puts in the good and we must start by letting God remove the bad from our personal life.  (Notice the ye  in our phrase.)

We have the example in the Old Testament of Moses leading God's people through the wilderness.  God kept killing people for sins until everyone who was in that generation was dead except for Moses, Caleb and Joshua.  In every case the problem started with people murmuring.  Then they started disputing  with their God given leader Moses.  Then God brought judgment upon the people who caused the trouble.  They had a funeral, moved on and, after a while, someone else got stupid and starting expressing a death wish by murmuring.

The first thing that the First Step of our Second Equivalent Section tells us is to be blameless.  God's people were killed by God because God blamed  them of disobeying God when they thought that all they were doing was murmuring and disputing  with Moses.  They didn't pay attention to the fact that it was God Who was going to blame  them.  Therefore, if we are to be blameless  we had better make sure that God agrees with this judgment of us.

After being told to be blameless  we are told to be harmless.  a lot of people make the mistake of thinking that their murmuring and disputing  is harmless.  However, the murmuring and disputing  of God's people led Moses to strike the Rock  when God told him to speak to the Rock (Numbers 20).  This caused God to tell Moses that he could not go into the Promised Land and harmed  Moses.  Therefore, their thinking, and our thinking, that murmuring and disputing  is harmless  is in error.  In most cases we don't realize when we cause harm.  Thus, the only way to remain harmless  is to avoid any possible source of harm  which includes murmuring and disputing.

We've already mentioned the note about the sons of God.  As noted, we have to 'Grow Up' in order to become The sons of God.  However, we can not do that until after we learn to stop murmuring and disputing.  As one preacher pointed out: God took the kingdom away from Saul but said that David was a man after His own heart,  even though David did far worse sins than Saul did.  The difference that that preacher pointed out was that David 'fessed up' when he was told about his sins while Saul disputed  and found someone else to blame.  David 'Grew Up', spiritually speaking, while Saul refused to do the same.  David became a son of God  while Saul refused to do the same.

Our next phrase is without rebuke.  (Please see the note for Titus 2:15 about the word rebuke.)  A simple definition of the word rebuke  is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.  1Timothy 6:11-14 says, But thou, of man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:.  Thus, we see that we must flee (certain) things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses,  if we want to be without rebuke.  This is having the full maturity of a spiritual adult, which is considerably more mature that we must be in order for God to consider us to be a son of God  and for God to start teaching us personally and directly in our own study.

Our next phrase says in the midst of a crooked and perverse nation.  It is far easier to keep a good testimony in church than it is in the midst of a crooked and perverse nation.  It is also easier to keep a good testimony while we are in a Christian community.  However, God wants us to grow up spiritually so that He can send us into The midst of a crooked and perverse nation  as missionaries.  We see this desire with the phrase among whom  and we see that God wants us to personally (ye)  shine as lights in the world.  This is the ultimate purpose of God providing us with spiritual maturity while we are in this life.

So, we see that our phrases of the First Step give us a step-by-step plan to 'Become a spiritually mature person'.  Now in our Second Step we are told to be continually (Notice that Holding  ends in ing)  Holding forth the word of life.  Thus, we see that we are to 'Do the work of a spiritual adult', which is missions.  Anyone who has ever done mission work realizes, from experience, how easy it is to be murmuring and disputing  However, anyone who has ever been successful at mission work also realizes how murmuring and disputing  will prevent you from having spiritual results from your mission efforts.  Therefore, experienced missionaries realize how important it is to Do all things without murmurings and disputings.

Moving onto our third Step we see that 'People receive their reward' but not until the 1,000-years reign of Christ.  (This was explained earlier in the note.)  We also see Paul use the word I  twice and, as explained earlier, the reward is not directly from our personal efforts but from teaching someone else to do the work of the ministry and then we are rewarded according to how successful we are in passing on to others how to do the work of the ministry.  Further, as with every other phrase in this Second Equivalent Section, if we are murmurings and disputings  about how slow and stupid our students are, we are not seeking help from Christ  in how to train them.  Thus, once more, we see that murmurings and disputings  keeps us from reaching our goal.

We have completed examining our steps and phrases of the Second Equivalent Section.  While I said that we would deal with the First Equivalent Section after we dealt with the Second Equivalent Section, the truth is that we dealt with it for each of the Steps and phrases in the Second Equivalent Section.  Thus, we can see that the command in the Second Equivalent Section really does mean Do all things without murmurings and disputings  at all times and in all circumstances with the Steps and Phrases pretty much covering the details which encompass 'all times and in all circumstances'.  With that said, we will move onto the section of our note which deals with word studies.

Please see the note for 1Corinthians C10S7 about the word murmur.  That note has links to where murmur  is used in 1Corinthians, links from other commentators and a definition from Webster's 1828 .  A simple definition is: 'To make a low continued noise, like the hum of bees, a stream of water, rolling waves, or like the wind in a forest; as the murmuring surge'.

Please see the note for Romans 14:1 for links to every place in the Bible where we find the word dispute  along with a discussion of the word.  The word dispute  is defined by Webster's 1828 as: 'v.i. L. Dispute is radically very similar to debate and discuss, both of which are from beating, driving, agitation.  1. to contend in argument; to reason or argue in opposition; to debate; to altercate; and to dispute violently is to wrangle. Paul disputed with the Jews in he synagogue. the disciples of Christ disputed among themselves who should be the greatest. Men often dispute about trifles.  2. to strive or contend in opposition in a competitor; as, we disputed for the prize.
DISPUTE, v.t.  1. to attempt to disprove by arguments or statements; to attempt to prove to be false, unfounded or erroneous; to controvert; to attempt to overthrow by reasoning. We dispute assertions, opinions, arguments or statements, when we endeavor to prove them false or unfounded. We dispute the validity of a title or claim. Hence to dispute a cause or case with another, is to endeavor to maintain ones own opinions or claims, and to overthrow those of his opponent.  2. to strive or contend for, either by words or actions; as, to dispute the honor of the day; to dispute a prize. But this phrase is elliptical, being used for dispute for, and primarily the verb is intransitive. See the Intransitive Verb, No. 2.  3. to call in question the propriety of; to oppose by reasoning. An officer is never to dispute the orders of his superior.  4. to strive to maintain; as, to dispute every inch of ground.
DISPUTE, n.  1. Strife or contest in words or by arguments; an attempt to prove and maintain ones own opinions or claims, by arguments or statements, in opposition to the opinions, arguments or claims of another; controversy in words. they had a dispute on the lawfulness of slavery, a subject which, one would think, could admit of no dispute.  Dispute is usually applied to verbal contest; controversy may be in words or writing.  Dispute is between individuals; debate and discussion are applicable to public bodies.  2. the possibility of being controverted; as in the phrase, this is a fact, beyond all dispute'.

We find forms of the word blameless  occurs only 15 times in the Bible, in: Genesis 44:10; Joshua 2:17; Judges 15:3; Matthew 12:5; Luke 1:6; 1Corinthians 1:8; our current sentence; Philippians 3:6; 1Thessalonians 5:23; 1Timothy 3:2; 1Timothy 3:10; 1Timothy 5:7; Titus 1:6; Titus 1:7; 2Peter 3:14.  Webster's 1828 dictionary defines blameless  as: 'Without fault; innocent; guiltless; not meriting censure.  A bishop then must be blameless. 1 Tim.3.  Sometimes followed by of.  We will be blameless of this thine oath. Josh.2'.

Thompson Chain Topics provides references for the word blameless  as: 'Php 2:15; 3:6; Col 1:22; 1Th 3:13; 5:23; 1Ti 3:2; Tit 1:6; 2Pe 3:14'.

We find forms of the word harmless  occurs only 3 times in the Bible, in: Matthew 10:16 (Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.); our current verse and Hebrews 7:26 (For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;).  Webster's 1828 dictionary defines blameless  as: 'Not hurtful or injurious; innoxious. Ceremonies are harmless in themselves.  1. Unhurt; undamaged; uninjured; as, to give bond to save another harmless.  2. Innocent; not guilty.  Who is holy, harmless, undefiled, separate from sinners. Heb.7'.  Please see the note for Revelation 5:8about the word harm.

Thompson Chain Topics provides references for the word harmless  as: 'Mt 10:16; Ro 16:19; Php 1:10; 2:15; Heb 7:26'.

The word rebuke  was dealt with earlier within this note.

We find forms of the word crooked  occurring only 14 times in the Bible, in: Deuteronomy 32:5; Job 26:13; Psalms 125:5; Proverbs 2:15; Ecclesiastes 1:15; 7:13; Isaiah 27:1; 40:4; 42:16; 45:2; 59:8; Lamentations 3:9; Luke 3:5 and our current sentence.  Webster's 1828 dictionary defines crooked  as: 'pp. or a.  1. Bent; curved; curving; winding.  2. Winding in moral conduct; devious; froward; perverse; going out of the path of rectitude; given to obliquity or wandering from duty.  They are a perverse and crooked generation. Deuteronomy 32'.

We find forms of the word perverse  occurring 29 times in the Bible, and, in the New Testament, in: Matthew 17:17; Luke 9:41; Acts 20:30; our current sentence and 1Timothy 6:5.  Webster's 1828 dictionary defines perverse  as: 'a. pervers'. L. perversus. See Pervert.  1. Literally, turned aside; hence, distorted from the right.  2. Obstinate in the wrong; disposed to be contrary; stubborn; untractable.  Toso perverse a sex all grace is vain.  3. Cross; petulant; peevish; disposed to cross and vex.  I'll frown and be perverse, and say thee nay'.

Please see the note for Romans 1:5 about the word nation.  The New Testament definition is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

Please see the Doctrinal Study called Light And Darkness about the words Light,  dark,  lightning,  darkness,  and the phrase light and darkness.  The New Testament definition, for the word Light,  is: 'According to the science of physics, this physical reality is composed of matter and energy with most things being either matter or energy.  Light is unique in that it is both matter and energy.  Symbolically, that means that light represents this physical reality (matter), and the spiritual reality (energy).  Both are affected by God's light'.  Please also see the note for Hebrews 6:4 about the word enlightened.  Please see the note for Psalms 119:16 about the word delight.  True delight  is one of the effects of God's light.  Please also see the note for John 11:9-LJC about the phrase Jesus is our light.

Please see the notes for Romans C16S33; 2Timothy C4S5; 1Corinthians C1S19 and World in 1John about the word world.  The New Testament definition is: 'all of the people in the world  as a group'.

Please also see the note for Colossians 2:18-19 about the word holding.  The New Testament definition, for the word holding  is: 'the ongoing action of the word hold'.  Please also see the note for Luke 24:15 about the word holden.  The New Testament definition, for this word, is: 'the past-tense form of the word hold'.  Please see the note for Matthew 6:26 about the word hold.  The New Testament definition, for this word, is: 'To stop; to confine; to restrain from escape;'.  Please see the note for 1Timothy 6:17-19 about the phrase lay hold.  The New Testament definition, for this word, is: 'secure'.   Please also see the note for 2Thessalonians 2:6 about the word withhold.  The New Testament definition, for this word, is: 'TO hold back; to restrain; to keep from action'.

Please see the notes for Romans C10S22; Word in 1John about The word of God.  Please see the note for Romans C13S12 about the phrase every word.  The New Testament definition is: 'a single component part of human speech or language'.  However, The word of God  is the holy scriptures and in the English language, it is only the KJV-1611.  Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word.  Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord.  Please note that The word of the Lord  is a sub-set of The word of God.  The word of God  contains all of God's written truth including recording the lies of Satan.  The word of the Lord  is that part of The word of God  which will be used to judge us.  The lies from Satan are not included within the word of the Lord.

Please see the Doctrine of Life about the words life,  live,  alive  and lively.  The New Testament definition, for the word the word life,  is: 'The cause of all movement, both physically and spiritually.  Physical life ends (is mortal).  Spiritual life is immortal'.  The New Testament definition, for the word the word live,  is: 'the verb form of life'.  The New Testament definition, for the word the word alive,  is: 'Having life'.  The New Testament definition, for the word the word lively,  is: 'Living and energetic'.  In addition, the New Testament definition, for the phrase everlasting life.  is: 'Spiritual life which has a beginning but no end'.  Please also see the Message called Labor for Everlasting Life.  Please see the note for 3:25 about the word live  that note has links to several other places where the doctrine of this word is discussed.  Please see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for 1Corinthians C6S16.  Please also see the note for about the phrase kingdom of God rejected by lifestyle sins.  Please also see the note for Revelation 13:8-LJC about the phrase book of life.  Please see the note for Romans C9S28 about live / walk by faith.  Please see the note for Romans C11S6 about The just shall live by his faith.  Please see the note for Colossians C3S4 about Christ lives through us.  Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles.  This title is eternal life.

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 New Testament definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

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 New Testament 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 New Testament 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.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain.  The only other place in this epistle where we find the word vain  is 2:16.  The New Testament definition is: 'Empty; worthless; having no substance, value or importance'.  The best example of this word, that I've found, is whited sepulchres  (Matthew 23:27).  They look pretty on the outside, but inside is death.  This is the true Biblical meaning of vain.

Please see the note for Luke 10:2 about the word labour.  The New Testament definition is: 'This is work done, for reward. God promises everlasting rewards to His servants who do work in His kingdom in obedience to our Lord Jesus Christ. However, labor done for religious reasons, and not in obedience to our Lord Jesus Christ, is not rewarded by God'.  Please also see the note for Luke 10:2 about the word labourer.  The New Testament definition, for this word, is: 'The person who does the labor'.  Please also see the note for Philippians 4:3 about the word fellowlabourers.The New Testament definition is: 'This is work done, for reward. God promises everlasting rewards to His servants who do work in His kingdom in obedience to our Lord Jesus Christ. However, labor done for religious reasons, and not in obedience to our Lord Jesus Christ, is not rewarded by God'.  Please also see the Messages called Labor for Everlasting Life; Labourers for the Harvest-1; and Labourers for the Harvest-2.

The Treasury of Scripture Knowledge provides Bible references for this verse as: 'without. Php 2:3; Ex 16:7-8; Nu 14:27; Ps 106:25; Mt 20:11; Mr 14:5; Ac 6:1; 1Co 10:10; Jas 5:9; 1Pe 4:9; Jude 1:16.
disputings. Pr 13:10; 15:17-18; Mr 9:33-34; Ac 15:2,7,39; Ro 12:18; 14:1; 16:17; 1Co 1:10-12; 3:3-5; 2Co 12:20; Ga 5:15,26; Eph 4:31-32; 1Th 5:13,15; 1Ti 6:3-5; Heb 12:14; Jas 1:20; 3:14-18; 4:1; 1Pe 3:11'.

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C2-S9 (Verse 17) the proper reaction of a teacher to the good testimony of the student.
  1. Yea,
  2. and if I be offered upon the sacrifice and service of your faith,
  3. I joy,
  4. and rejoice with you all.

Our sentence tells us Paul's joyful willingness to suffer pain and even death if that is required in order to keep these people in the fellowship of the gospel.  As explained in the note for C2-S6; all of the sentences from C2-S1 through C2-S10 build one upon another to cover this subject of 'How we are to maintain our fellowship in the gospel'.  Within this context, our current sentence is telling us the attitude that Paul had and the attitude that we are to aspire for, especially when we are a leader of God's people such as becoming a pastor.

Our sentence starts with Yea,  which connects to the prior sentence 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!'.

After the Yea  we see an and  which adds Paul's explanation of how he went beyond what he told us to do in the prior sentence.  Paul was in jail and facing a death sentence which could be something like being eaten alive for the 'entertainment' of people or could include torture before death or could be any of several nasty consequences.  Yet, Paul wrote if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.  Paul did not have joy  and he did not rejoice  because of his circumstances.  Paul did have joy  and he did rejoice  because God gave him joy  after the people that he had personally taught responded in obedience to the word of God as interpreted by the Spirit of God and this is shown by their fellowship  (1:3-7; 2:1 and 3:10) which is documented within this epistle.

We find forms of the word yea  occurring 340 times in 320 verses of the Bible, 65 times in 56 verses of the New Testament, and in Philippians, in: 1:18; our current sentence and 3:8.  Webster's 1828 dictionary defines yea  as: 'adv. Ya.  1. Yes; a word that expresses affirmation or assent. Will you go? Yea. It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so.  Yea, hath God said, ye shall not eat of every tree in the garden? Genesis 3.  Let your communication be yea, yea; nay, nay. Matthew 5.  2. It sometimes enforces the sense of something preceding; not only so, but more.  Therein I do rejoice; yea, and will rejoice. Philippians 1.  3. In Scripture, it is used to denote certainty, consistency, harmony, and stability.  All the promises of God in him are yea, and in him are amen. 2 Corinthi and 1.  In this use, the word may be considered a noun.  Yea is used only in the sacred and solemn style. See Yes'.  I think the reader will find that this definition matches my own where I said that yea,  '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!'.  The New Testament definition is: 'Yes; a word that expresses affirmation or assent.  Yea is used only in the sacred and solemn style.  It affirms much more strongly than a simple Yes'.

Please see the note for 1Corinthians C8S7 for links the where that epistle uses forms of the word offer.  Our current sentence is the only place in this epistle where we find any form of this word.  Webster's 1828 dictionary defines offered  as: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

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 4:18 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 C16S21 for links the where that epistle uses forms of the word serve.  Please also see the note for 1Corinthians C7S27 for links the where that epistle uses forms of the word servant  along with a definition from Webster's 1828 and links from other commentators.  We find forms of the word service  occurring 132 times in 116 verses of the Bible, 15 times in the New Testament, and in Philippians, in: our current sentence and 2:30.  Webster's 1828 dictionary defines service  as: 'n. From L. servitium.  1. In a general sense, labor of body or of body and mind, performed at the command of a superior, or the pursuance of duty, or for the benefit of another. Service is voluntary or involuntary. Voluntary service is that of hired servants, or of contract, or of persons who spontaneously perform something for another's benefit. Involuntary service is that of slaves, who work by compulsion.  2. the business of a servant; menial office.  3. Attendance of a servant.  4. Place of a servant; actual employment of a servant; as, to be out of service.  5. anything done by way of duty to a superior.  This poem was the last piece of service I did for my master king Charles'.

Thompson Chain Topics provides references for the word service  as: 'It Ennobles Life:  Mr 10:43-44.  It Exemplifies Neighbourliness:  Lu 10:36-37.  It is Christlike:  Joh 13:14.  It Demonstrates Love:  Joh 21:16.  It Lightens Life's Burdens:  Ga 6:2,10.  Half-hearted:  Jehu:  2Ki 10:31.  Joash:  2Ki 13:18-19.  Jehoshaphat's Subjects:  2Ch 20:33.  Amaziah:  2Ch 25:2.  Judah:  Jer 3:10.  Israel:  Ho 10:2.  Humble:  Mt 10:42; Joh 12:3; Ac 20:18-19.  In different:  Nu 32:6; Jos 18:3; Jg 5:23; 2Ch 24:5; Ne 3:5; Jer 48:10; Eze 33:31.  Immediate, examples of prompt response to the call of duty:  Elisha:  1Ki 19:20.  Peter and Andrew:  Mr 1:18.  Peter's Mother-in-law:  Lu 4:39.  Zacchaeus:  Lu 19:6.  Paul after his Conversion:  Ac 9:20; 10:29.  Paul and Silas in Responding to the Macedonian Call:  Ac 16:10; Ga 1:16.  Joy in, found by the faithful:  Ne 12:43; Ps 40:8; 100:2; 126:5-6; Lu 10:17; Joh 4:36; Ac 11:23.  Obedient:  Power for:  See Holy Spirit; Promised.  Preparation for:  Readiness for Spiritual Service:  2Co 8:19; 9:2; 2Ti 2:21; Tit 3:1; 1Pe 3:15; 5:2.  Reluctant:  Spiritual:  God Demands:  Ex 23:25; De 10:12; Jos 24:14; 1Ch 28:9; Ps 2:11; 100:2; 1Co 15:58; Eph 6:7; Heb 12:28.  Tobe Rendered to Christ:  Joh 12:26; 1Co 7:22; Eph 6:6; Php 1:1; Col 3:24.  The Duty of Serving Men:  It Ennobles Life:  Mr 10:43-44.  It Exemplifies Neighbourliness:  Lu 10:36-37.  It is Christlike:  Joh 13:14.  It Demonstrates Love:  Joh 21:16.  It Lightens Life's Burdens:  Ga 6:2,10.  Performed in Humility:  Mt 10:42; Joh 12:3; Ac 20:18-19.  Test:  It was Established in Israel:  De 10:12.  King Saul was Condemned by it:  1Sa 15:22.  It excludes mere Professors of Religion from the Kingdom:  Mt 7:21.  Christ applies it in the Parable of the Good Samaritan:  Lu 10:37.  It reveals the Quality of Love:  Joh 21:17.  It will be applied in Determining Man's final Destiny:  Mt 25:35-36.  Timely:  (to the Lord and his workers):  Mt 8:15; Mr 14:8; 15:41; 1Co 16:17; 2Co 11:9; Php 2:25; 2Ti 1:18.  Undivided, required by the Lord:  1Sa 7:3; 2Ch 15:15; Mt 4:10; Lu 16:13.  Unquestioning:  Noah:  Ge 6:22.  Elisha:  1Ki 19:20.  David:  Ps 40:8.  Isaiah:  Isa 6:8.  Christ:  Joh 4:34.  Paul:  Ac 9:6.  Unrealized:  (on the part of workers, who did not appreciate how much they were doing):  of the Righteous:  Mt 25:38.  Of Mary:  Mt 26:12.  of the Poor Widow:  Mr 12:44.  Of Andrew in bringing Peter to Jesus:  Joh 1:42.  Of Barnabas in going after Paul:  Ac 11:25-26'.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful.  The New Testament 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 New Testament 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.

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.  The best definition that I can personally give is that joy  is: 'The feeling that comes from God after the spiritual results are achieved which come from our personal actions of faith'.

Please see the note for 1John 1:4 about the word joy.  The New Testament definition of joy  is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.  Please also see the note for Philemon 1:8 about the word enjoin.  Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.  The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.

Please see the note for 1John 1:4 about the word joy.  The New Testament definition of joy  is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.  Please also see the note for Philemon 1:8 about the word enjoin.  Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice.  The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.

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 New Testament definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Treasury of Scripture Knowledge provides links for this verse as: 'Mt 11:29; 20:26-28; Lu 22:27; Joh 13:14-15; Ac 10:38; 20:35; Ro 14:15; 15:3,5; 1Co 10:33-11:1; Eph 5:2; 1Pe 2:21; 4:1; 1Jo 2:6'.

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C2-S10 (Verse 18) the proper reaction of the student when they bring joy to their teacher.
  1. For the same cause also do ye joy,
  2. and rejoice with me.

Our prior sentence tells us Paul's joyful willingness to suffer pain and even death if that is required in order to keep these people in the fellowship of the gospel.  Our current sentence tells us why (For)  and that reason is the expectation of our following his example.  As explained in the note for C2-S6; all of the sentences from C2-S1 through C2-S10 build one upon another to cover this subject of 'How we are to maintain our fellowship in the gospel'.

Our sentence starts with the word For,  which means 'Here's why the prior sentence is true'.  The phrase The same cause  means look at the prior sentence for the cause  of why Paul did joy, and rejoice with you all.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause  along with the definition from Webster's 1828 .  That definition gives this word legal implications.  The New Testament definition is: 'Basically, the source of a result.  It can also be an action in court, or any legal process whereby someone demands his supposed right'.  In our current sentence we are told to worship God and recognize that He is the source of all power which allows us to do anything for His kingdom.  Please also see the note for Romans C1S10 about the word because.  Please also see the note for John 15:25 about the phrase without cause.  In John 15:25; we read that the prophecy was fulfilled about Jesus  that: They hated me without a cause.

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.  The best definition that I can personally give is that joy  is: 'The feeling that comes from God after the spiritual results are achieved which come from our personal actions of faith'.

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 New Testament definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Treasury of Scripture Knowledge provides links for this verse as: 'do. Php 3:1; 4:4; Eph 3:13; Jas 1:2-4'.

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C2-S11 (Verse 19) .The specific action Paul will take related to this doctrine
  1. But I trust in the Lord Jesus to send Timotheus shortly unto you,
  2. that I also may be of good comfort,
  3. when I know your state.

Our sentence starts with the word But,  which gives it the same subject as the prior sentence while going in another direction.  Paul is still talking about things that should cause this church to receive joy  but instead of talking about himself as the source he is now talking about Timothy and his plan to send Timothy to be their pastor.  In addition, further on in this chapter Paul tells about returning a member of their church whom had caused some worry by being sick.  Thus, this sentence is a major turning point of for the major subject of the this chapter with the source of their joy  changing from general principles which can apply to any pastor to the source being a specific person.

In our current sentence through C2-S16 tell us about Paul's pl and to sent Timothy to check on them.  Then C2-S17 through C2-S21 tell us that Paul was returning Epaphroditus  to them immediately in order to ease their worry about a fellow church member.

Paul uses Lord Jesus,  in this sentence, as the ultimate ruler among men (All power is given unto me in heaven and in earth  Matthew 28:18).  Paul trusts, but can not say as a fact, that Lord Jesus  will send Timotheus to them.  The first time that Lord Jesus  was used was after the resurrection.  However, Paul does have this trust in the Lord Jesus  for himself but still has trust in the Lord  (God the Father) for himself.  This difference is because, at this point in his prison time, things don't look good.  (Please see This note and This note in the Lord Jesus Christ Study for more details.)

While Paul sent Timothy to be a pastor to other churches, here he is sending Timothy specifically to check on the spiritual condition of this church.  Our sentence says that Paul expects everything to be OK but that is separate from someone sending a separate person to verify reports from a ministry.  Many people claim that such checking is wrong but this sentence is only one of several within the New Testament which tell us to verify the claimed reports from other people.

Please see the note for Romans C15S18 about the word trust.  That note has links to every verse in the New Testament that uses the word trust  along with the definition from Webster's 1828 and links from other commentators.  A simple definition of trust  is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.  We find the word trust  in our current sentence; 2:24 and 3:4.

Please see the note for Romans C16S27 about the name Timotheus /Timotheus.  We find one of these names for the man in Acts 16:1; 17:14-15; 18:5; 19:22; 20:4; Romans 16:21; 1Corinthians 4:17; 16:10; 2Corinthians 1:1; 19; Philippians 1:1; our current sentence; Colossians 1:1; 1Thessalonians 1:1; 3:2; 6; 2Thessalonians 1:1; 1Timothy 1:2; 18; 6:20-21; 2Timothy 1:2; Philemon 1:1; Hebrews 13:23.  We also find his name in the notes at the end of epistles.

Please see the note for Romans C7S16 about the word good.  The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good  does not match what men think it should be'.  Please also see the note for Romans C11S26 about the word goodness.  Please also see the note for Mark 14:14 about the word goodman.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for 2:1 about the word comfort.  The New Testament definition is: 'To strengthen; to invigorate; to cheer or enliven'.

Please see the note note for know in 1John about the word know.  The New Testament definition 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'.  The th,  in the word knowethg,  makes it a 'life-style knowing'.  Please also see the note for Philippians 1:9-11 about the word knowledge.  Please see the note for Matthew 1:25 about the word knew.  The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'.  The New Testament definition, for the word knewest  is: 'A life-style past tense form of know'.  Please see the note for Galatians 1:22 about the word unknown.  The New Testament definition, for this word, is: 'not known'.  Please see the note for Romans C6S5 about the phrase Know ye not.  The New Testament definition, for this phrase, is asking the question: 'How could you not know something that is so obvious?'.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for 1Corinthians C16S17 about the word acknowledge.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

We find forms of the word state  only in: Genesis 43:7; 2Chronicles 24:13; Esther 1:7; Esther 2:18; Psalms 39:5; Proverbs 27:23; Proverbs 28:2; Isaiah 22:19; Ezekiel 23:41; Matthew 12:45; Luke 11:26; Philippians 2:19; Philippians 2:20; Philippians 4:11; Colossians 4:7.  Webster's 1828 dictionary defines this word as: 'Condition; the circumstances of a being or thing at any given time. these circumstances may be internal, constitutional or peculiar to the being, or they may have relation to other beings. We say, the body is in a sound state, or it is in a weak state; or it has just recovered from a feeble state. the state of his health is good. the state of his mind is favorable for study. So we say, the state of public affairs calls for the exercise of talents and wisdom. In regard to foreign nations, our affairs are in a good state. So we say, single state, and married state.  Declare the past and present state of things.  2. Modification of anything.  Keep the state of the question in your eye.  3. Crisis; stationary point; height; point from which the next movement is regression.  Tumors have their several degrees and times, as beginning, augment, state and declination. Not in use.  4. Estate; possession. See Estate.  5. A political body, or body politic; the whole body of people united under one government, whatever may be the form of the government.  Municipal law is a rule of conduct prescribed by the supreme power in a state.  More usually the word signifies a political body governed by representatives; a commonwealth; as the States of Greece; the States of America. in this sense, state has sometimes more immediate reference to the government, sometimes to the people or community. thus, when we say, the state has made provision for the paupers, the word has reference to the government or legislature; but when we say, the state is taxed to support paupers, the word refers to the whole people or community.  6. A body of men united by profession, or constituting a community of a particular character; as the civil and ecclesiastical states in Great Britain. But these are sometimes distinguished by the terms church and state. in this case, state signifies the civil community or government only.  7. Rank; condition; quality; as the state of honor.  8. Pomp; appearance of greatness.  In state the monarchs marchd.  Where least of state, there most of love is shown.  9. Dignity; grandeur.  She instructed him how he should keep state, yet with a modest sense of his misfortunes.  10. A seat of dignity.  This chair shall be my state.  11. A canopy; a covering of dignity.  His high throne, under state of richest texture spread-- Unusual.  12. A person of high rank. Not in use.  13. the principal persons in a government.  The bold design pleased highly those infernal states.  14. the bodies that constitute the legislature of a country; as the states general.  15. Joined with another word, it denotes public, or what belongs to the community or body politic; as state affairs; state policy.
STATE, v.t.  1. to set; to settle. See Stated.  2. to express the particulars of anything verbally; to represent fully in words; to narrate; to recite. the witnesses stated all the circumstances of the transaction. they are enjoined to state all the particulars. It is the business of the advocate to state the whole case. Let the question be fairly stated'.

Treasury of Scripture Knowledge provides links for this verse as: 'But. or, Moreover. Php 2:24; Jer 17:5; Mt 12:21; Ro 15:12; Eph 1:13; 2Ti 1:12; Jas 4:15; 1Pe 1:21.
to send. Php 2:23; 1:1; Ro 16:21; 1Co 4:17; Eph 6:21-22; Col 4:8-9; 1Th 3:2,6.
that I. Php 2:28; 1Th 3:6-8; 2Th 1:3; Phm 1:5-7; 3Jo 1:3-4'.

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C2-S12 (Verse 20) Why Paul is sending Timothy to them.
  1. For I have no man likeminded,
  2. who will naturally care for your state.

In C2-S11 through C2-S16 tell us about Paul's pl and to sent Timothy to check on them.

Our sentence starts with the word For  and tells us why Paul said he would do what he said in the prior sentence.  The reason Paul gave is the recommendation for Timothy which we read in our current sentence.

The word likeminded  is only used in Romans 15:5-6; 2:2 and our current sentence.  (Please also see those other notes.).  The word likeminded  is defined to be 'with one mind and one mouth'.  Please see the note for 1Corinthians 1:10 for links which use mind  with Jesus Christ.  Please also see the notes for Romans C11-S37; Romans C12-S2 about the use of the word mind  within Romans.  Please see the note for 1:27-28 about the word mind.  Please also see the note for Matthew 7:24-25 about the word liken.  Please also see the note for Mark 4:16-17 about the word likewise.

Please see the note for 1:15-17 for links to every place in this epistle where we find the word will  along with a definition and links from other commentators.  The New Testament definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.  Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the note for Romans 11:20-21 for links to every place in the Bible where we find forms of the word natural  along with an explanation of the use of the word within each verse.  The New Testament definition is: 'things which obey the laws of this physical world'.  Please also see the note for Galatians 4:8 for links to place in the Bible where the word nature  is used along with the definition from the Morrish Bible Dictionary and links to notes in other Studies with similar words.

Please see the note for 2:28 about the word care.  That note has links to where forms of this word are used within this epistle, a definition and links from other commentators.  The New Testament definition is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil'.

Please see the note above about the word state.  The New Testament definition is: 'Condition; the circumstances of a being or thing at any given time'.

Treasury of Scripture Knowledge provides links for this verse as: 'I have. Php 2:2,22; Ps 55:13; Pr 31:29; Joh 10:13; 12:6; 1Co 1:10-11; Col 4:11; 1Ti 1:2; 2Ti 1:5.
like-minded. or, so dear unto me. 1Sa 18:1,3'.

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C2-S13 (Verse 21) How others are different from Timothy.
  1. For all seek their own,
  2. not the things which are Jesus Christ's.

In C2-S11 through C2-S16 tell us about Paul's pl and to send Timothy to check on them.  Our sentence starts with the word For,  and tells us why Paul is sending Timothy.  In addition, our next sentence started with the word But  and excludes Timothy from the claim of our current sentence.  Therefore, we see the importance of keeping consideration of context as we examine these sentences.

Our sentence essentially tells us that when we seek (our) own  we are not seeking The things which are Jesus Christ's.  The note for this verse in the Lord Jesus Christ Study explains this sentence.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek.  The New Testament definition is: 'To go in search or quest of; to look for; to search for by going from place to place'.

Treasury of Scripture Knowledge provides links for this verse as: 'all. Php 2:4; Isa 56:11; Mal 1:10; Mt 16:24; Lu 9:57-62; 14:26; Ac 13:13; 15:38; 1Co 10:24; 13:5; 2Ti 1:15; 3:2; 4:10,16.  The. Php 1:20-21; 2Co 1:5; 5:14-15'.

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C2-S14 (Verse 22) Proof of Timothy's testimony.
  1. But ye know the proof of him,
  2. that,
  3. as a son with the father,
  4. he hath served with me in the gospel.

In C2-S11 through C2-S16 tell us about Paul's pl and to sent Timothy to check on them.

Our sentence starts with a But  and gives us an exclusion from the statement found in the prior sentence.  (Please see the note above and the associated note in the Lord Jesus Christ Study.)  Our sentence, combined with the prior, tells us that when we truly seek...The things which are Jesus Christ's,  then we will served with (Godly men) in the gospel.  In addition, our service will meet the requirements, such as producing evidence, which are necessary in order to prove our claims.  (Please use the links provided above in order to look at the Studies on Prove, Gospel and Lord Jesus Christ.)

Please see the note note for know in 1John about the word know.  The New Testament definition 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'.  The th,  in the word knowethg,  makes it a 'life-style knowing'.  Please also see the note for Philippians 1:9-11 about the word knowledge.  Please see the note for Matthew 1:25 about the word knew.  The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'.  The New Testament definition, for the word knewest  is: 'A life-style past tense form of know'.  Please see the note for Galatians 1:22 about the word unknown.  The New Testament definition, for this word, is: 'not known'.  Please see the note for Romans C6S5 about the phrase Know ye not.  The New Testament definition, for this phrase, is asking the question: 'How could you not know something that is so obvious?'.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for 1Corinthians C16S17 about the word acknowledge.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

There were many people trained by Paul but only three whom he called son.  Here we see that Timothy was one of the three.  Timothy had received the character of Paul.  That is why Paul called him son.

Please see the note for Hebrews 1:5 about the word father.  The New Testament definition is: 'God or the man who passes his character to the son'.

Please see the notes for Romans C16S21 and 1Corinthians C7S27 about the word serve.  The New Testament definition is: 'To work for; to bestow the labor of body and mind in the employment of another'.  Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians 6:5-8 about the word servant.  Please also see the note for Philippians 2:17 about the word service.

Treasury of Scripture Knowledge provides links for this verse as: 'ye. Ac 16:3-12; 2Co 2:9; 8:8,22,24.  as. Php 2:20; 1Co 4:17; 1Ti 1:2,18; 2Ti 1:2; Tit 1:4'.

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C2-S15 (Verse 23) Paul's future plan to minister to them.
  1. Him therefore I hope to send presently,
  2. so soon as I shall see how it will go with me.

In C2-S11 through C2-S16 tell us about Paul's pl and to sent Timothy to check on them.

The him  is Timothy  as our prior sentence told us.  where the prior sentence told us why Paul choose Timothy as his agent, this sentence tells us what Paul intended and when.  This whole section is telling us what Paul hopes  to do but he is not positive in his ability just as anyone who acts in hope  is not positive of the true result.

Please see the note for Romans intro about the word therefore.  The New Testament 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 1Corinthians C13S10 about the word hope.  The New Testament definition, for this word, is: 'An action word based upon the person.  It is similar to faith in that it requires action but where true faith is based upon a promise in the word of God,  hope is based upon the character of God'.  Please also see the note for Romans C4S18 which discusses how Abraham acted in hope  with the Biblical links.  The Bible teaches that our acting on hope  brings a greater reward than our acting on faith.  Many believe the doctrinal error that we are saved by faith.  However, according to the word of God,  we are only saved by grace  or hope.  The word of God  says that we are saved through faith.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen.  The New Testament 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 1:15-17 for links to every place in this epistle where we find the word will  along with a definition and links from other commentators.  The New Testament definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.  Please also see the note for 1Peter 2:15 about the phrase will of God.

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C2-S16 (Verse 24) But I trust in the Lord that I also myself shall come shortly.

In C2-S11 through C2-S16 tell us about Paul's pl and to sent Timothy to check on them.

Paul trusts (not knows) how the Lord will act.  Please see the note for Romans 15:23-24 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: 2:19-20 and 3:4.

Where Paul put his trust in the Lord Jesus  concerning Timothy (C2-S11), he is going to God the Father when he says trusts in the Lord that I also myself shall come shortly.  I personally believe that Paul had got something like 'Probably not going to happen' kind of answer from the Lord Jesus  for himself and an 'OK' about Timothy from his prayers.  It is my speculation that this led Paul to turn to The Lord  about his personal fate.

Treasury of Scripture Knowledge provides links for this verse as: 'Php 2:19; 1:25-26; Ro 15:28-29; Phm 1:22; 2Jo 1:12; 3Jo 1:14'.

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C2-S17 (Verse 25) Paul's current plan to minister to them.
  1. Yet I supposed it necessary to send to you Epaphroditus,
  2. my brother,
  3. and companion in labour,
  4. and fellow soldier,
  5. but your messenger,
  6. and he that ministered to my wants.

In our current sentence through C2-S21 tell us that Paul was returning Epaphroditus  to them immediately in order to ease their worry about a fellow church member.  This sentence, 4:18 and the footnotes for this epistle are the only places, in the Bible, where we see this brother 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.

Paul has just finished telling them about his pl and for sending Timothy to be a blessing to them and now he is going to tell them his pl and to send Epaphroditus.  The indication is that Paul is sending this epistle ahead of sending Epaphroditus, even though Epaphroditus will leave Paul soon.  C2-S20 says, I sent him therefore the more carefully,  which indicates that the epistle was sent by a faster, but more dangerous, route than Epaphroditus tok.

Within our sentence, the phrase Yet I supposed it necessary to send to you Epaphroditus  shows us that Paul really did not want to send him, for personal reasons, yet  found it necessary to do so.  We see the reasons in the remainder of this sentence.  We also see that the non-preacher is to be a blessing even when he is not in his home church.  In addition, we see qualities that a non-preacher should have before he leaves his home church without more spiritually mature Christians with him.

The first qualification that Paul mentions is that Epaphroditus is my brother.  There are lots of people who claim to be saved and might, technically, qualify for the title of brother,  but that does not mean that a senior pastor will give them this title voluntarily and in writing.  This shows a level of spiritual maturity on the part of Epaphroditus and if someone is not recognized by their pastor as having that level of spiritual maturity then they should only travel in the spiritual care of a more spiritually mature person.

Our next phrase is and companion in labour.  Paul not only found Epaphroditus to be spiritually mature and encouraging but Epaphroditus did the work of the gospel while he was with Paul.  Forsome reason some senior saints seem to feel that they have outgrown doing the work of the ministry and some feel that they should do that work while they are home but not elsewhere.  Epaphroditus shows us that we should be doing the work of the ministry wherever we go and so long as we are still sucking air.

Our next phrase is and fellow soldier.  A soldier  fights.  Too many people think this is a job only for a preacher.  Many do not know their Bible and true Biblical doctrine well enough to correct doctrinal error and well enough to fight against the devil-led people and preachers.  Several places on this site show that this belief is wrong and that God expects every saved person to learn their Bible and true Bible doctrine well enough to be able to fight like a spiritual soldier.  Until someone has this ability to spiritually defend themselves, they need to stay within the protection of others.

We find forms of the word fellow  occurring 85 times in 81 verses of the Bible, 54 times in 52 verses of the New Testament, and in Philippians, in: 1:5; 2:1; our current sentence; 3:10 and 4:3.  None of the dictionaries that I have define fellow  unless it is in combination with another word such as fellowship.  Within our sentence we see Paul use companion  and fellow,  which shows us that there is a difference.  When you travel with a group they are your companions,  even if you never saw them before you started the trip.  In our sentence, Epaphroditus was called a companion in labour.  When people from more than one church get together to do a ministry, they are companions in labour,  even though they had nothing in common before they met.  However, Paul also said that Epaphroditus was a fellow soldier.  This means that Paul and Epaphroditus had things in common in the spiritual war.  They were in fellowship,  just like we are to be in the fellowship of the gospel  with Jesus Christ.

Our next phrase is but your messenger.  While Paul was stating all of the good things that he personally saw in Epaphroditus, he had to stop and recognize that he did not belong to Paul but belonged to this church.  That meant that the church had a greater claim on him where Paul had a greater claim on Timothy.  The church had sent Epaphroditus as a messenger,  which meant he was not expected to stay with Paul but return.  That is why, in the first phrase of our sentence, Paul said I supposed it necessary.  When all was said and done, it did not matter how much value Paul put on him, it (was) necessary  to return the messenger.

we need to recognize one more thing before moving on.  Epaphroditus was a non-preacher and was sent as a messenger.  Too many people have been convinced that only a pastor or senior preacher can represent the home church to the mission field.  Too many people believe that a church can not send out a messenger  who is not an ordained preacher.  Our sentence proves that such a belief is wrong because it goes against what the Bible literally says.  Also, it is important to recognize that a messenger  is not there to represent themselves but are there to deliver a message, and possibly other things, from the sender.  As such, within the limits given to them by the sender, they can act in the name of the sender.  Remember, saved people, preachers. ambassadors, apostles and other people are all messengers  who have varying types and amounts of authority to represent the person who sent then with a message.  If the messenger exceeds their authority then they must answer to the person/people who sent the message but the recipient of the message does not have the right to discipline the messenger, in spite of the habit of some people to 'kill the messenger'.  If you don't like the message, tell the source.

Our last phrase is: and he that ministered to my wants.  This is added (and)  to the prior phrase where we saw Paul switch (with a but)  from talking about his personal perspective of Epaphroditus, and his personal relationship with him to the responsibility that Epaphroditus had to his sending church.  Within that responsibility we see that he did minister to (The recipient's) wants.  This is the normal level of responsibility for a messenger  from a sending church to a missionary work.

There are things which can not be known or responded to, in a timely fashion, when you are at a distance.  Thus, the messenger  from the church needs to have the ability and authority to minister  on behalf of the sending church when he sees a need that he honestly believes that the sending church would supply if they could, but which they might not be able to supply in a timely fashion.  For example, Paul had trouble with his eyes and he often needed someone to act as a scribe.  In addition, there might have been certain costs that Paul needed taken care of and which he could not deal with since he was in prison.  Likewise, a messenger  visiting a mission work today will often find similar needs and they need to deal with those needs.  The sending church needs to understand this situation and they need to be sure that they realize the authority that the messenger  can assume in their name, unless the sending church specifically restricts their authority.  In the case of our current sentence, we see Paul telling this sending church that messenger ministered to (Paul's) wants  and he is reporting the actions of a messenger  to the sending church.  In this case, it is a very good report.

Please see the note for Luke 24:37 about the word suppose.  Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence?  When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence.  2. to imagine; to believe; to receive as true.  Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13.  3. to imagine; to think.  I suppose,  If our proposals once again were heard--  4. to require to exist or be true. the existence of things supposes the existence of a cause of the things.  One falsehood supposes another, and renders all you say suspected.  5. to put one thing by fraud in the place of another. Not in use'.

Please see the note for 1Corinthians 12:22-23 for links to every place in the Bible where we find the word necessary  along with a definition.  The word necessary  is used in the Bible (most often) as: 'That must be; that cannot be otherwise; indispensably requisite. It is necessary that every effect should have a cause'.

Please see the note for 1:12-14 for links to every place in this epistle where we find the word brethren /brother  along with links to notes in other Studies, which have much more information on the Biblical usage of this word.  The New Testament definition is: 'a saved person'.

We find forms of the word companion  occurring 35 times in 34 verses of the Bible and, in the New Testament, only in: Acts 19:29; our current sentence; Hebrews 10:33 and Revelation 1:9.  Webster's 1828 dictionary defines companion  as: 'n.  1. One who keeps company with another; one with whom a person frequently associates, and converses. It differs from friend, says Johnson, as acquaintance from confidence. the word does not necessarily imply friendship; but a companion is often or generally a friend.  A companion of fools shall be destroyed. Prov. 13.  2. One who accompanies another; as two persons meeting casually and traveling together are called companions. So soldiers are called companions in arms.  3. A partner; an associate.  Epaphroditus, my brother, and companion in labor, and fellow soldier. Phil. 2.  4. A fellow; a mate.  5. A sort of wooden porch placed over the entrance or stair case of the cabin in merchant ships. Hence the ladder by which officers ascend to and descend from the quarter deck is called the companion ladder'.  The New Testament definition for this word is: 'One who keeps company with another'.  Please also see the note for John 6:5 about the word company.

Please see the note for Luke 10:2 about the word labour.  The New Testament definition is: 'This is work done, for reward. God promises everlasting rewards to His servants who do work in His kingdom in obedience to our Lord Jesus Christ. However, labor done for religious reasons, and not in obedience to our Lord Jesus Christ, is not rewarded by God'.  Please also see the note for Luke 10:2 about the word labourer.  The New Testament definition, for this word, is: 'The person who does the labor'.  Please also see the note for Philippians 4:3 about the word fellowlabourers.The New Testament definition is: 'This is work done, for reward. God promises everlasting rewards to His servants who do work in His kingdom in obedience to our Lord Jesus Christ. However, labor done for religious reasons, and not in obedience to our Lord Jesus Christ, is not rewarded by God'.  Please also see the Messages called Labor for Everlasting Life; Labourers for the Harvest-1; and Labourers for the Harvest-2.

We find forms of the word messenger  occurring 113 times in 106 verses of the Bible and, in the New Testament, in: Matthew 11:10; Mark 1:2; Luke 7:24; Luke 7:27; Luke 9:52; 2Corinthians 8:23; 2Corinthians 12:7; our current sentence; James 2:25.  Please note that John the Baptist was called God's messenger.  Webster's 1828 dictionary defines messenger  as: 'n.  1. One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another.  2. A harbinger; a forerunner; he or that which foreshows.  You gray lines  that fret the clouds, are messengers of day'.

Nave's Topical Bible provides references for the word messenger  as: 'FIGURATIVE:  Hag 1:13; Mal 2:7; 3:1; 4:5-6; Mt 11:10; Mr 1:2; Lu 7:27.  Of Satan:  2Co 12:7'.

Thompson Chain Topics provides references for the word messenger  as: 'Messenger, Divine:  Christ:  Mt 21:37; Joh 6:38; 7:29; 8:42; 9:4; 10:36; 17:8,21.  John the Baptist as:  Called the "Forerunner" of Christ:  Mal 3:1; Mt 11:10; Lu 1:17,76.  Messengers, God's :  Nu 16:28; Isa 48:16; Jer 25:4; Zec 2:8; 4:9; Mt 22:3; Lu 1:19; Joh 1:6'.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister.  Our current sentence is the only place in Philippians where we find any form of this word.  The New Testament definition is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.  Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

Treasury of Scripture Knowledge provides links for this verse as: 'Epaphroditus. Php 4:18.  my brother. 2Co 2:13; 8:22; Phm 1:1.  companion. Php 4:3; 1Co 3:9; 2Co 8:23; Col 1:7; 4:11; 1Th 3:2; Phm 1:1,24.  fellowsoldier. 2Ti 2:3-4; Phm 1:2.  but. Pr 25:13; Joh 17:18; 2Co 8:23; Heb 3:1.  and he. Php 4:18; 2Co 11:7-9'.

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C2-S18 (Verse 26) Why Paul is sending Epaphroditus first.
  1. For he longed after you all,
  2. and was full of heaviness,
  3. because that ye had heard that he had been sick.

In C2-S17 through C2-S21 tell us that Paul was returning Epaphroditus  to them immediately in order to ease their worry about a fellow church member.

Our next sentence tells us that Epaphroditus was sick nigh unto death.  Yet our current sentence tells us that he was more upset about the worry that others would have than he was about his own problem.  Here we see the heart of a spiritually mature child of God.  He needed to go back home, not for his own convenience, but because there would be doubts with people in his own church until they saw him personally and knew of his condition.

Please see the note for 4:18 about the word full.  The New Testament definition is: 'Replete; having within its limits all that it can contain'.  Please also see the note for Romans 2:27 about the word fulfill.

The word longed  only occurs 8 times in the Bible, in: 2Samuel 13:39; 23:15; 1Chronicles 11:17; Psalms 119:40; 131; 174; our current sentence and 4:1.  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 Romans C9S1 about the word heaviness.  The New Testament definition, for this word, is: 'Weight; ponderousness; gravity; the quality of being heavy; as the heaviness of a body. It is used spiritually for: sadness; sorrow; dejection of mind; depression of spirits'.  Please also see the note for Mark 14:33-34 about the word heavy.

Please see the note for Romans C1S10 about the word because.  The New Testament 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 Galatians 3:5 about the word hear.  The New Testament definition, for this word, is: 'Perceiving by the ear.  This word is often used symbolically for hearing the spiritual message of the word of God and obeying that message'.  Please also see the note for Romans 2:13 about the word hearer.  The New Testament definition, for the word hearer  is: 'One who attends to what is orally delivered by another'.  The New Testament definition, for the word heard  is: 'The past-tense form of hear'.  Please also see the note for James 2:5 about the word hearken.  The New Testament definition, for this word, is: 'To listen closely'.  Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.  Please also see the note for Matthew 13:17 about the phrase have not heard.  Please also see the note for Mark 4:9 about the phrase ears to hear.

Please see the note for Acts 5:15 about the word sick.  Please see the note for 1Corinthians C11S34 about the word sickly.  Our current sentence and the next are the only places in Philippians where we find the word sick.  The New Testament definition is: 'Not healthy; somewhat affected with disease; or habitually indisposed'.

Treasury of Scripture Knowledge provides links for this verse as: 'he longed. Php 1:3; 4:1; 2Sa 13:39; Ro 1:11; 2Co 9:14.  full. Job 9:27; Ps 69:20; Pr 12:25; Isa 61:3; Mt 11:28; 26:37; Ro 9:2; 1Pe 1:6.  ye had. 2Sa 24:17; Joh 11:35-36; Ac 21:13; Ro 12:15; 1Co 12:26; Ga 6:2; Eph 3:13'.

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C2-S19 (Verse 27) What happened to Epaphroditus.
  1. Equivalent Section: He almost died.
    1. For indeed he was sick nigh unto death:.
  2. Equivalent Section: What God did.
    1. First Step: What God did for him.
      1. but God had mercy on him;.
    2. Second Step: What God did for Paul.
      1. and not on him only,
      2. but on me also,
      3. lest I should have sorrow upon sorrow.

In C2-S17 through C2-S21 tell us that Paul was returning Epaphroditus  to them immediately in order to ease their worry about a fellow church member.

Our sentence tells us why (For)  the prior sentence told us that Epaphroditus was worried and needed to return home to assure people that he was OK.  Our sentence has two Equivalent Sections with the First Equivalent Section clearly stating the problem and our Second Equivalent Section telling us why there the problem no longer existed.  Our Second Equivalent Section starts with a but,  following the colon, and, as we have seen everywhere, it provides the opposite of the First Equivalent Section.

Within our Second Equivalent Section we see two Steps with the First Step telling us what God did.  The phrase God had mercy on him  lets us know that he did not earn healing (mercy)  and God did not have to remove the sickness, but God choose to do so.  The problem with so-called 'faith healers' is that their claims effectively say that God has to heal upon their demand and if God doesn't heal then it is the problem of the recipient not having enough faith to force God to act.  The truth is that it is completely God's choice when and if He heals.  I say this based upon having received multiple miraculous personal healings which include being returned from the dead, walking after multiple doctors told me that it was medically impossible and having doctors who denied the God of the Bible literally saying that 'I had multiple undeniable miracles'.  Don't believe anyone who claims that they can force God to heal you.

That said, we need to recognize the truth of our Second Step.  Someone being healed by God encourages the saints and is a witness to the lost.  Paul would have been extremely upset if he had to report to a sending church that their messenger  had died.  God spared him that problem and he thanked God for the mercy  of God to Paul.  When God blesses someone that we care about we need to thank God for His mercy  to us.

Please see the note for Luke 3:11 about the word indeed.  The New Testament definition, for this word, is: 'in reality; in truth; in fact'.

Please see the note for Acts 5:15 about the word sick.  Please see the note for 1Corinthians C11S34 about the word sickly.  Our current sentence and the next are the only places in Philippians where we find the word sick.  The New Testament definition is: 'Not healthy; somewhat affected with disease; or habitually indisposed'.

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 Romans 12:12 for links to every place in the New Testament where we find the words God  and mercy  used together.  That note explains The mercies of God.  Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about judgment without mercy.  We need to thank God for all of His mercies  in our life.  The New Testament definition is: 'not getting the punishment that you deserve'.

We find forms of the word sorrow /sorry  occurring 129 times in 118 verses of the Bible, 44 times in 36 verses of the New Testament, and in Philippians, only in our current sentence and the next sentence.  Webster's 1828 dictionary defines sorrow  as: ' n. the uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad. I rejoice not that ye were made sorry, but the ye sorrowed to repentance. I Cor. 7. Sorrowing most of all for the words which be spoke, that they should see his face no more. Acts 20'.

Nave's Topical Bible provides references for the word sorrow  as: 'God takes notice:  Of Hagar's;  Ge 21:17-20.  of the Israelites;  Ex 3:7-10.  Forsin;  2Co 7:10-11.  No sorrow in heaven;  Re 21:4.  "Sorrow and sighing will flee away,";  Isa 35:10.  Of Hannah;  1Sa 1:15.  Of David for Absalom;  2Sa 18:33; 19:1-8.  Of Mary and Martha;  Joh 11:19-40.  Of Jeremiah;  La 1:12.  Of Jesus;  Isa 53:11; Mt 26:37-44; Mr 14:34-42; Lu 22:42-44.  From bereavement;  Of Jacob for Joseph;  Ge 37:34-35.  ForBenjamin;  Ge 43:14.  of the lost;  Mt 8:12; 13:42,50; 22:13; 24:51; 25:30; Lu 13:28; 16:23'.

Thompson Chain Topics provides references for the word sorrow  as: 'General references to:  Ge 3:16; Pr 14:13; 15:13; Isa 53:3; Joh 16:6.  Banished:  Isa 25:8; 35:10; 51:11; 60:20; 65:19; Jer 31:12; Re 7:17; 21:4.  Godly:  Repentance, Duty of:  2Ki 17:13; 2Ch 30:6; Pr 1:23; Isa 22:12; Jer 25:5; Eze 14:6; 18:31; 33:11; Da 4:27; Ho 14:2; Joe 2:12; Mal 3:7; Mt 3:2; Lu 13:2-3; Ac 3:19; 8:22; 17:30; 26:20.  Parental:  2Sa 18:33; Pr 10:1; 17:21,25; 19:13,26; 28:7; 29:15.  Christ, "The Man of Sorrows":  Isa 53:3; Mr 7:34; 8:12; Lu 19:41; Joh 11:33,35; 12:27; 13:21'.

Treasury of Scripture Knowledge provides links for this verse as: 'nigh. Php 2:30; 2Ki 20:1; Ps 107:18; Ec 9:1-2; Joh 11:3-4; Ac 9:37.  but God. Job 5:19; Ps 30:1-3,10; 34:19; 103:3; 107:19-22; Isa 38:17; 43:2; Ac 9:39-41.  but on. Isa 27:8; Jer 8:18; 10:24; 45:3; Hab 3:2; 1Co 10:13; 2Co 2:7'.

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C2-S20 (Verse 28) Why Epaphroditus was sent before the epistle.
  1. I sent him therefore the more carefully,
  2. that,
  3. when ye see him again,
  4. ye may rejoice,
  5. and that I may be the less sorrowful.

In C2-S17 through C2-S21 tell us that Paul was returning Epaphroditus  to them immediately in order to ease their worry about a fellow church member.

Here we see that Paul already sent him  (Epaphroditus) to return to them.  However, Paul also made sure that he took the safe and most comfortable route (The more carefully)  and Paul expects his epistle to get there first because he is sending it by fast courier.  Here we also see that Paul expects that the return of Epaphroditus will cause them to personally (ye)  rejoice.  While the loss of Epaphroditus makes Paul sorrowful,  his knowledge that the people of this church will rejoice  will make him less sorrowful.  We are to rejoice with other saved people who rejoice and the good fortune of another does not make a spiritually mature person jealous but makes them rejoice also.

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

We find forms of the word care  occurring 48 times in 42 verses of the Bible and, in the New Testament, in: Matthew 13:22; Matthew 22:16; Mark 4:19; Mark 4:38; Mark 12:14; John 10:13; John 12:6; Acts 18:17; Philippians 2:20; 1Timothy 3:5; 1Peter 5:7.  In addition, please see the following notes to to see where forms of this word is used in those books: Luke 8:14; 1Corinthians 7:21 and 2Corinthians 7:12.  Webster's 1828 defines this word as: 'n.  1. Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil.  They shall eat bread by weight and with care. Ezek. 4.  2. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself.  A want of care does more damage than a want of knowledge.  3. Charge or oversight, implying concern for safety and prosperity; as, he was under the care of a physician.  That which cometh upon me daily, the care of all the churches. 2 Cor. 6.  4. the object of care, or watchful regard and attention; as, Is she thy care?
CARE, v.t.  1. to be anxious or solicitous; to be concerned about.  Master, carest thou not that we perish? Mark 4.  2. to be inclined or disposed; to have regard to; with for before a noun, and to before a verb. Not caring to observe the wind. Great masters in painting never care for drawing people in the fashion. in this sense the word implies a less degree of concern. the different degrees of anxiety expressed By this word constitute the chief differences in its signification or applications'.  The New Testament definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil.  Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'.

Thompson Chain Topics provides references for the word care  as: 'Paul's Care of the Church:  Ac 20:31; 2Co 7:12; 11:28; 12:20; Ga 4:11; 1Th 3:10.  Business cares result in:  Neglect of Duty:  1Ki 20:39-40.  A Restless Life:  Ps 39:6.  Disappointment:  Ec 2:20.  Sleeplessness:  Ec 5:12.  Presumption:  Lu 12:16-18,20.  Family:  Solicitude:  Ge 37:14; 1Sa 10:2; 2Sa 18:29; Es 2:11.  Causes of:  Servant's Ills:  Mt 8:6.  Children's Sickness:  Mt 15:22.  Entertainment of Guests:  Lu 10:40.  Hospitality:  Lu 11:5-6.  Responsibility for Husband or Wife:  Lu 14:20; 1Co 7:33.  Providing for the Family:  1Ti 5:8.  Worldly:  Folly of:  Profitless:  Ps 39:6; Ec 1:13.  The Sinners' Portion:  Ec 2:26; 4:6.  Drives away Sleep:  Ec 8:16.  In dicates a Distrust of Providence:  Mt 6:31-32.  Chokes the "Word":  Mt 13:7,22.  Mars the Peace of Home:  Lu 10:40.  Forbidden:  Ps 127:2; Mt 6:25; 13:22; Lu 10:41; 12:29; 21:34; 1Co 7:32; Php 4:6; 1Pe 5:7:  Anxiety:  Lu 12:11,25; 1Co 7:32; Php 4:6; 1Pe 5:7.  Care, Divine:  Ps 115:12; Mt 6:32; Lu 12:7; 1Pe 5:7.  Careless Hearing  (Characteristics of):  Sentimentality:  Eze 33:32.  Disobedience:  Mt 7:26.  Shallowness:  Mt 13:19.  Hardness:  Lu 16:31.  Forgetfulness:  Jas 1:23-24.  Cares of Motherhood:  Ge 3:16; 21:16; Ex 2:3; 2Sa 21:10; 1Ki 3:26; 2Ki 4:19-20; Isa 49:15; Jer 31:15; Mt 15:22; 24:19.  Cares, Business:  (result in):  Neglect of Duty:  1Ki 20:39-40.  A Restless Life:  Ps 39:6.  Disappointment:  Ec 2:20.  Sleeplessness:  Ec 5:12.  Presumption:  Lu 12:16-18,20'.

Nave's Topical Bible provides references for the word care  as: 'WORLDLY:  Ps 39:6; 127:2; Ec 4:8; Mt 6:25-34; 13:22; Mr 4:19; Lu 8:14; 12:27; 14:18-20; 21:34; 1Co 7:32-33; Php 4:6; 2Ti 2:4.  REMEDY FOR:  Ps 37:5; 55:22; Pr 16:3; Jer 17:7-8; Mt 6:26-34; Lu 12:22-32; Php 4:6-7; Heb 13:5; 1Pe 5:6-7.  In STANCES OF:  Martha:  Lu 10:40-41.  Certain persons who desired to follow Jesus:  Mt 9:21; Lu 9:57-62'.

Torrey's Topical Textbook provides references for the word care  as: 'Care, Overmuch About earthly things, forbidden:  Mt 6:25; Lu 12:22,29.  God's providential goodness should keep us from:  Mt 6:26,28,30.  God's promises should keep us from:  Heb 13:5.  Trust in God should free us from:  Jer 17:7-8.  Should be cast on God:  Ps 37:5; 55:22; Pr 16:3; 1Pe 5:7.  An obstruction to the Gospel:  Mt 13:22; Lu 8:14; 14:18-20.  Be without:  1Co 7:32; Php 4:6.  Unbecoming in saints:  2Ti 2:4.  In utility of:  Mt 6:27; Lu 12:25-26.  Vanity of:  Ps 39:6; Ec 4:8.  Warning against:  Lu 21:34.  Sent as a punishment to the wicked:  Eze 4:16; 12:19.  Exemplified:  Martha, Lu 10:41.  Persons who offered to follow Christ, Lu 9:57, etc'.

We find the exact word of careful  in: Deuteronomy 15:5; 2Kings 4:13; Jeremiah 17:8; Daniel 3:16; Micah 1:12; Luke 10:41; 2:20; Philippians 2:28; Philippians 4:6 and Philippians 4:10; Titus 3:8 and Hebrews 12:17.  Webster's 1828 dictionary defines care  as: 'n.  1. Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil.  They shall eat bread by weight and with care. Ezek. 4.  2. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself.  A want of care does more damage than a want of knowledge.  3. Charge or oversight, implying concern for safety and prosperity; as, he was under the care of a physician.  That which cometh upon me daily, the care of all the churches. 2 Cor. 6.  4. the object of care, or watchful regard and attention; as, Is she thy care?
CARE, v.t.  1. to be anxious or solicitous; to be concerned about.  Master, carest thou not that we perish? Mark 4.  2. to be inclined or disposed; to have regard to; with for before a noun, and to before a verb. Not caring to observe the wind. Great masters in painting never care for drawing people in the fashion. in this sense the word implies a less degree of concern. the different degrees of anxiety expressed By this word constitute the chief differences in its signification or applications'.  The New Testament definition for this word is: 'Full of care'.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen.  The New Testament 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 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 New Testament definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please see the note above for the word sorrow.  The New Testament definition is: ' the uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'.

Treasury of Scripture Knowledge provides links for this verse as: 'ye see. Php 2:26; Ge 45:27; 46:29; 48:11; Joh 16:22; Ac 20:38; 2Ti 1:4.  and that. Php 2:27; 2Co 2:3; 1Jo 1:3-4'.

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C2-S21 (Verse 29-30) how they are to treat Epaphroditus.
  1. Equivalent Section: How to treat him.
    1. First Step When he first arrives.
      1. Receive him therefore in the Lord with all gladness;.
    2. Second Step Ongoing.
      1. and hold such in reputation:.
  2. Equivalent Section: Why.
    1. Because for the work of Christ he was nigh unto death,
    2. not regarding his life,
    3. to supply your lack of service toward me.

The opening phrase of Receive him therefore  tells the members of this church how they are to treat Epaphroditus as a result of what Paul reported in the prior sentences.  Hebrews 11:6 tells us that God is a rewarder of them that diligently seek him  and the rest of our sentence tells us how Epaphroditus was diligent  in his seeking to serve Christ.  As explained in This note; within the Lord Jesus Christ Study, he was following personal commands from Christ  even when it resulted in his being nigh unto death.  We also see his priority in serving Christ  in Paul's phrase not regarding his life, to supply your lack of service toward me.  That is: he was more concerned with providing the level of service that he believed matched his home church's reputation than he was concerned for his own personal health and life.

As explained in This note; within the Lord Jesus Christ Study, God honors such service by giving people positions of authority.  We see same thing taught in the parable of the pounds (Luke 19:12-27) and other places within the Bible.  Paul is saying that God gave Epaphroditus a position of authority and they are to Receive him therefore in the Lord with all gladness; and hold such in reputation.  That is: they are to regard him as a church leader and follow his example.

We find forms of the word receive  occurring 382 times in 348 verses of the Bible, 294 times in 263 verses of the New Testament, and in Philippians, in: our current sentence; 4:9; 4:15 and 4:18.  Please also see the notes for Romans C14S1 and 1Corinthians C15S1 about the word receive.  The New Testament 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 note for Romans intro about the word therefore.  The New Testament 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 Hebrews 1:9 about these words.  The New Testament definition for glad  is: 'pleased; affected with pleasure or moderate joy; moderately happy'.  The New Testament definition for the word gladness  is: 'a moderate degree of joy and exhilaration; pleasure of mind; cheerfulness'.  The New Testament definition for the word gladly  is: 'With pleasure; joyfully; cheerfully'.

Please also see the note for Colossians 2:18-19 about the word holding.  The New Testament definition, for the word holding  is: 'the ongoing action of the word hold'.  Please also see the note for Luke 24:15 about the word holden.  The New Testament definition, for this word, is: 'the past-tense form of the word hold'.  Please see the note for Matthew 6:26 about the word hold.  The New Testament definition, for this word, is: 'To stop; to confine; to restrain from escape;'.  Please see the note for 1Timothy 6:17-19 about the phrase lay hold.  The New Testament definition, for this word, is: 'secure'.  Please also see the note for 2Thessalonians 2:6 about the word withhold.  The New Testament definition, for this word, is: 'TO hold back; to restrain; to keep from action'.

Please see the note for Philippians 2:5-8 about the word reputation.  The New Testament definition is: 'Good name; the credit, honor or character which is derived from a favorable public opinion or esteem'.

Please see the note for Romans C1S10 about the word because.  The New Testament 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 notes for Romans C9S8; 1Corinthians C3S13 and Galatians C2-S10 about the word works.  Please see the note for Romans 8:1-LJC about the phrase judged by works.  Please see the note for Romans C11S10 about the phrase works are seen of men.  Please see the note for Romans C3S27 about the phrase law of works.

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 Romans 14:6 for links to every place in the New Testament where we find the word regard.  The word regard  is defined as: ' v.t.  1. to look towards; to point or be directed.  It is a peninsula which regardeth the main land.  2. to observe; to notice with some particularity.  If much you note him, you offend him; feed and regard him not.  3. to attend to with respect and estimation; to value.  This aspect of mine, the best regarded virgins of your clime have loved.  4. to attend to as a thing that affects our interest or happiness; to fix the mind on as a matter of importance. He does not regard the pain he feels. He does not regard the loss he has suffered. He regards only the interest of the community.  5. to esteem; to hold in respect and affection. the people regard their pastor, and treat him with great kindness. 2Kings 3.  6. to keep; to observe with religious or solemn attention.  He that regardeth the day, regardeth it to the Lord.  Rom. 14.  7. to attend to as something to influence our conduct.  He that regardeth the clouds shall not reap. Eccles. 11.  8. to consider seriously; to lay to heart.  They regard not the work of the Lord. Is. 5.  9. to notice with pity or concern. Deut. 28.  10. to notice favorably or with acceptance; to hear and answer.  He will regard the prayer of the destitute. Ps. 102.  11. to love and esteem; to practice; as, to regard iniquity in the heart. Ps. 64.  12. to respect; to have relation to. the argument does not regard the question.  Toregard the person, to value for outward honor, wealth or power. Matt. 22.
REG'ARD, n.  1. Look; aspect directed to another.  But her with stern regard he thus repelled.  Nearly or quite obsolete.  2. Attention of the mind; respect in relation to something. He has no regard to the interest of society; his motives are wholly selfish.  3. Respect; esteem; reverence; that view of the mind which springs from value, estimable qualities, or anything that excites admiration.  With some regard to what is just and right they'll lead their lives.  Tohim they had regard, because of long time he had bewitched them with sorceries. Act. 8.  4. Respect; account.  Change was thought necessary, in regard of the injury the church received by a number of things then in use.  5. Relation; reference.  Topersuade them to pursue and preserve in virtue, in regard to themselves; in justice and goodness, in regard to their neighbors; and piety towards God.  6. Note; eminence; account.  Mac Ferlagh was a man of meanest regard among them.  7. Matter demanding notice.  8. Prospect; object of sight. Not proper nor in use.  9. In the forest laws, view; inspection.  Court of regard, or survey of dogs, a forest court in England, held every third year for the lawing or expedition of mastiffs, that is, for cutting off the claws and ball of the for feet, to prevent them from running after deer'.

Please see the Doctrine of Life about the words life,  live,  alive  and lively.  The New Testament definition, for the word the word life,  is: 'The cause of all movement, both physically and spiritually.  Physical life ends (is mortal).  Spiritual life is immortal'.  The New Testament definition, for the word the word live,  is: 'the verb form of life'.  The New Testament definition, for the word the word alive,  is: 'Having life'.  The New Testament definition, for the word the word lively,  is: 'Living and energetic'.  In addition, the New Testament definition, for the phrase everlasting life.  is: 'Spiritual life which has a beginning but no end'.  Please also see the Message called Labor for Everlasting Life.  Please see the note for 3:25 about the word live  that note has links to several other places where the doctrine of this word is discussed.  Please see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for 1Corinthians C6S16.  Please also see the note for about the phrase kingdom of God rejected by lifestyle sins.  Please also see the note for Revelation 13:8-LJC about the phrase book of life.  Please see the note for Romans C9S28 about live / walk by faith.  Please see the note for Romans C11S6 about The just shall live by his faith.  Please see the note for Colossians C3S4 about Christ lives through us.  Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles.  This title is eternal life.

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 New Testament definition is: 'To fill up, as any deficiency happens; to furnish what is wanted; to afford or furnish a sufficiency'.

Please see the note for 2Corinthians 8:13-15 about the words lack.  The New Testament definition, for the wordlack,  is: 'To want; to be destitute of; not to have or possess.  To be deficient'.  The est,  of the word lackest  means: 'this is a life-style lacking'.  We also find this word, within this book, in: Philippians 4:10.

Please see the note for 2:17; which is the only other place in this epistle where we find the word service.  That note also has links to notes in other Studies, a definition and links from other commentators.  The New Testament definition is: 'In a general sense, labor of body or of body and mind, performed at the command of a superior, or the pursuance of duty, or for the benefit of another. Service is voluntary or involuntary. Voluntary service is that of hired servants, or of contract, or of persons who spontaneously perform something for another's benefit'.

Treasury of Scripture Knowledge provides links for this verse as: 'Receive. Mt 10:40-41; Lu 9:5; Joh 13:20; Ro 16:2; 1Co 16:10; 2Co 7:2; Col 4:10; 3Jo 1:10.  with. Isa 52:7; Lu 2:10-11; Ac 2:46; 8:8; Ro 10:15; Eph 4:9-12.  and. 2Co 10:18; 1Th 5:12; Heb 13:17.  hold such in reputation. or, honour such. Ac 28:10; 1Co 16:18; 1Ti 5:17.  The work. 1Co 15:53; 16:10.  nigh. Php 2:17; 1:19-20; Mt 25:36-40; Ac 20:24; Ro 16:4; 2Co 12:15; Re 12:11.  To. Php 4:10,18; 1Co 16:17; Phm 1:13'.

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