The MacArthur Study Bible, NKJV
Page 612
3:13 apprehended. The same Gr. word translated “laid hold” in v. 12. one thing I do. Paul had reduced the whole of sanctification to the simple and clear goal of doing “one thing”—pursuing Christlikeness (see notes on 2 Cor. 11:1–3). forgetting…which are behind. The believer must refuse to rely on past virtuous deeds and achievements in ministry or to dwell on sins and failures. To be distracted by the past debilitates one’s efforts in the present.
3:14 the goal. Christlikeness here and now (see note on v. 12). the prize. Christlikeness in heaven (cf. vv. 20, 21; 1 John 3:1, 2). the upward call of God. The time when God calls each believer up to heaven and into His presence will be the moment of receiving the prize which has been an unattainable goal in earthly life.
3:15 as many as are mature. Since the spiritual perfection of Christlikeness is possible only when the believer receives the upward call, Paul is referring here to mature spirituality. He could be referring to the mature believers who were like-minded with him in this pursuit or he may also have used “mature” here to refer sarcastically to the Judaizers, who thought they had reached perfection. have this mind. A better translation is “attitude.” Believers are to have the attitude of pursuing the prize of Christlikeness. if…you think otherwise. Those who continue to dwell on the past and make no progress toward the goal. God will reveal. The Gr. word for “reveal” means “to uncover” or “unveil.” Paul left in God’s hands those who were not pursuing spiritual perfection. He knew God would reveal the truth to them eventually, even if it meant chastening (Heb. 12:5–11).
3:16 to the degree…already attained, let us walk. The Gr. word for “walk” refers to walking in line. Paul’s directive for the Philippian believers was to stay in line spiritually and keep progressing in sanctification by the same principles that had brought them to this point in their spiritual growth (cf. 1 Thess. 3:10; 1 Pet. 2:2).
3:17 my example. Lit. “be imitators of me.” Since all believers are imperfect, they need examples of less imperfect people who know how to deal with imperfection and who can model the process of pursuing the goal of Christlikeness. Paul was that model (1 Cor. 11:1; 1 Thess. 1:6). note those who so walk. The Philippian believers were to focus on other godly examples, such as Timothy and Epaphroditus (2:19, 20), and see how they conducted themselves in service to Christ.
3:18 told you often. Apparently Paul had warned the Philippians on numerous occasions about the dangers of false teachers, just as he did the Ephesians (Acts 20:28–30). weeping. Paul had a similar response as he warned the Ephesian elders about the dangers of false teachers (Acts 20:31). enemies of the cross. Implied in Paul’s language is that these men did not claim to oppose Christ, His work on the cross, or salvation by grace alone through faith alone, but they did not pursue Christlikeness in manifest godliness. Apparently, they were posing as friends of Christ, and possibly had even reached positions of leadership in the church.
3:19 These enemies of the cross could have been either Jews (the Judaizers; v. 2) or Gentile libertines—precursors of Gnosticism, who maintained a dualistic philosophy that tended toward antinomianism, which is a discarding of any moral law. end is destruction. The Gr. word for “end” refers to one’s ultimate destiny. The Judaizers were headed for eternal damnation because they depended on their works to save them. The Gentile libertines were headed for the same destiny because they trusted in their human wisdom and denied the transforming power of the gospel. god…belly. This may refer to the Judaizers’ fleshly accomplishments, which were mainly religious works. It could also refer to their observance of the dietary laws they believed were necessary for salvation. If the Gentile libertines are in view, it could easily refer to their sensual desires and fleshly appetites. As always, false teachers are evident by their wickedness. See notes on 2 Pet. 2:10–19; Jude 8–13. glory…shame. The Judaizers boasted of their self-effort; but even the best of their accomplishments were no better than filthy rags or dung (vv. 7, 8; Is. 64:6). The Gentile libertines boasted about their sin and abused Christian liberty to defend their behavior (1 Cor. 6:12). earthly things. The Judaizers were preoccupied with ceremonies, feasts, sacrifices, and other kinds of physical observances. The Gentile libertines simply loved the world itself and all the things in it (cf. James 4:4; 1 John 2:15).
3:20 our citizenship. The Gr. term refers to a colony of foreigners. In one secular source, it was used to describe a capital city that kept the names of its citizens on a register. in heaven. The place where God dwells and where Christ is present. It is the believers’ home (John 14:2, 3), where their names are registered (Luke 10:20) and their inheritance awaits (1 Pet. 1:4). Other believers are there (Heb. 12:23). We belong to the kingdom under the rule of our heavenly King, and obey heaven’s laws. Cf. 1 Pet. 2:11. eagerly wait. The Gr. verb is found in most passages dealing with the second coming and expresses the idea of waiting patiently, but with great expectation (Rom. 8:23; 2 Pet. 3:11, 12).
3:21 transform our lowly body. The Gr. word for “transform” gives us the word “schematic,” which is an internal design of something. Those who are already dead in Christ, but alive with Him in spirit in heaven (1:23; 2 Cor. 5:8; Heb. 12:23), will receive new bodies at the resurrection and rapture of the church, when those alive on earth will have their bodies transformed (see notes on Rom. 8:18–23; 1 Cor. 15:51–57; 1 Thess. 4:16). conformed to His glorious body. The believer’s new body will be like Christ’s after His resurrection, and will be redesigned and adapted for heaven (1 Cor. 15:42, 43; 1 John 3:2). subdue. The Gr. word means “to subject” and refers to arranging things in order of rank or managing something. Christ has the power both to providentially create natural laws and miraculously overrule them (1 Cor. 15:23–27).
Philippians 4
4:1 beloved and longed-for. Paul reveals his deep affection for the Philippian believers. The Gr. term for “longed-for” refers to the deep pain of separation from loved ones. my joy and crown. Paul did not derive his joy from circumstances, but from his fellow believers in Philippi (cf. 1 Thess. 2:19, 20; 3:9). The Gr. term for “crown” refers to the laurel wreath received by an athlete for winning a contest (1 Cor. 9:25) or by a person honored by his peers at a banquet as a symbol of success or a fruitful life. The Philippian believers were proof that Paul’s efforts were successful (cf. 1 Cor. 9:2). stand fast. This Gr. word was often used to describe a soldier standing at his post; here it is a military command (cf. 1:27) which is the dominant expression of vv. 1–9.
4:2 I implore. The Gr. term means “to urge,” or “to appeal.” Euodia…Syntyche. These two women were prominent church members (v. 3), who may have been among the women meeting for prayer when Paul first preached the gospel in Philippi (Acts 16:13). Apparently, they were leading two opposing factions in the church, most likely over a personal conflict. the same mind. Another possible translation is “harmony” (see note on 2:2). Spiritual stability depends on the mutual love, harmony, and peace between believers. Apparently the disunity in the Philippian church was about to destroy the integrity of its testimony.
4:3 companion. The Gr. word pictures two oxen in a yoke, pulling the same load. A companion is a partner or an equal in a specific endeavor—in this case a spiritual one. It is possible that this individual is unnamed, but it is best to take the Gr. word translated “companion” as a proper name (“Syzygos”). He was likely one of the church elders (1:1). with Clement. Nothing is known of him. Book of Life. In eternity past, God registered all the names of His elect in that book which identifies those inheritors of eternal life (see note on Rev. 3:5; cf. Dan. 12:1; Mal. 3:16, 17; Luke 10:20; Rev. 17:8; 20:12).
4:4 Rejoice in the Lord. See note on 3:1.
4:5 gentleness. This refers to contentment with and generosity toward others. It can also refer to mercy or leniency toward the faults and failures of others. It can even refer to patience in someone who submits to injustice or mistreatment without retaliating. Graciousness with humility encompasses all the above. at hand. Can refer to nearness in space or time.
The context suggests nearness in space: the Lord encompasses all believers with His presence (Ps. 119:151).
4:6 Be anxious for nothing. See notes on Matt. 6:26–33. Fret and worry indicate a lack of trust in God’s wisdom, sovereignty, or power. Delighting in the Lord and meditating on His Word are a great antidote to anxiety (Ps. 1:2). in everything. All difficulties are within God’s purposes. prayer and supplication, with thanksgiving…requests. Gratitude to God accompanies all true prayer.
4:7 peace of God. See note on v. 9. Inner calm or tranquillity is promised to the believer who has a thankful attitude based on unwavering confidence that God is able and willing to do what is best for His children (cf. Rom. 8:28). surpasses all understanding. This refers to the divine origin of peace. It transcends human intellect, analysis, and insight (Is. 26:3; John 16:33). guard. A military term meaning “to keep watch over.” God’s peace guards believers from anxiety, doubt, fear, and distress. hearts…minds. Paul was not making a distinction between the two—he was giving a comprehensive statement referring to the whole inner person. Because of the believer’s union with Christ, He guards his inner being with His peace.
4:8 true. What is true is found in God (2 Tim. 2:25), in Christ (Eph. 4:20, 21), in the Holy Spirit (John 16:13), and in God’s Word (John 17:17). noble. The Gr. term means “worthy of respect.” Believers are to meditate on whatever is worthy of awe and adoration, i.e., the sacred as opposed to the profane. just. This refers to what is right. The believer is to think in harmony with God’s divine standard of holiness. pure. That which is morally clean and undefiled. lovely. The Gr. term means “pleasing” or “amiable.” By implication, believers are to focus on whatever is kind or gracious. of good report. That which is highly regarded or thought well of. It refers to what is generally considered reputable in the world, such as kindness, courtesy, and respect for others.
4:9 in me. The Philippians were to follow the truth of God proclaimed, along with the example of that truth lived by Paul before them (see note on Heb. 13:7). the God of peace. See note on Rom. 15:33; cf. 1 Cor. 14:33. God is peace (Rom. 16:20; Eph. 2:14), makes peace with sinners through Christ (2 Cor. 5:18–20), and gives perfect peace in trouble (v. 7).
4:10–19 Paul expressed his gratitude to the Philippians for their kind expressions of love and the generous gift they sent him and thus provides a powerful example of how a Christian can be content regardless of his circumstances.
4:10 at last…you lacked opportunity. About ten years had passed since the Philippians first gave a gift to Paul to help meet his needs when he was first in Thessalonica (vv. 15, 16). Paul was aware of their desire to continue to help, but he realized, within God’s providence, that they had not had the “opportunity” (season) to help.
4:11 whatever state I am. Paul defined the circumstances in the following verse. content. The Gr. term means “to be self-sufficient” or “to be satisfied.” It is the same word translated “sufficiency” in 2 Cor. 9:8. It indicates independence from any need for help (cf. Luke 3:14; 1 Thess. 4:12; 1 Tim. 6:6, 8; Heb. 13:5).
4:12 abased…abound. Paul knew how to get along with humble means (food, clothing, daily necessities) and how to live in prosperity (“to overflow”). to be full and to be hungry. The Gr. word translated “to be full” was used of feeding and fattening animals. Paul knew how to be content when he had plenty to eat and when he was deprived of enough to eat.
4:13 I can do all things. Paul uses a Gr. verb that means “to be strong” or “to have strength” (cf. Acts 19:16, 20; James 5:16). He had strength to withstand “all things” (vv. 11, 12), including both difficulty and prosperity in the material world. through Christ who strengthens me. The Gr. word for strengthen means “to put power in.” Because believers are in Christ (Gal. 2:20), He infuses them with His strength to sustain them until they receive some provision (Eph. 3:16–20; 2 Cor. 12:10).
4:14 Paul adds a word of clarification here so the Philippians would not think he was being ungrateful for their most recent gift, because of what he just wrote (vv. 11–13). shared. To join in a partnership with someone.
4:15 in the beginning of the gospel. When Paul first preached the gospel in Philippi (Acts 16:13). when I departed. When Paul first left Philippi approximately 10 years before (Acts 16:40). Macedonia. In addition to Philippi, Paul also ministered in two other towns in Macedonia: Thessalonica and Berea (Acts 17:1–14). concerning giving and receiving. Paul used 3 business terms. “Concerning” could be translated “account.” “Giving and receiving” refer to expenditures and receipts. Paul was a faithful steward of God’s resources and kept careful records of what he received and spent. but you only. Only the Philippians sent Paul provisions to meet his needs.
4:16 even in Thessalonica. See note on Acts 17:1; see also Introduction to 1 Thessalonians. Paul preached there for a few months, during his second missionary journey.
4:17 the fruit. The Gr. word can be translated “profit.” abounds to your account. The Philippians were in effect storing up for themselves treasure in heaven (Matt. 6:20). The gifts they gave to Paul were accruing eternal dividends to their spiritual account (Prov. 11:24, 25; 19:17; Luke 6:38; 2 Cor. 9:6).
4:18 Epaphroditus. See note on 2:25. a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. In the OT sacrificial system, every sacrifice was to provide a fragrant aroma and be acceptable to God. Only if it was offered with the correct attitude would it be pleasing to Him (Gen. 8:20, 21; Ex. 29:18; Lev. 1:9, 13, 17). The Philippians’ gift was a spiritual sacrifice (cf. Rom. 12:1; 1 Pet. 2:5) that pleased God.
4:19 all your need. Paul addressed all the Philippians’ material needs, which had probably been depleted to some extent because of their gracious gift (Prov. 3:9). according to His riches. God would give increase to the Philippians in proportion to His infinite resources, not just a small amount out of His riches.
4:20 This doxology is Paul’s praise in direct response to the great truth that God supplies all the needs of the saints. In a more general sense, this is praise in response to the character of God and His faithfulness.
4:21 every saint. See note on 1:1. Instead of using the collective “all,” Paul used the individualistic “every” to declare that each saint was worthy of his concern. brethren who are with me. They certainly included Timothy and Epaphroditus (2:19, 25). Others who were preaching the gospel in Rome were present (1:14). It is possible that Tychicus, Aristarchus, Onesimus, and Jesus Justus were also there (Col. 4:7, 9–11).
4:22 Caesar’s household. A significant number of people, not limited to Caesar’s family, which would include courtiers, princes, judges, cooks, food-tasters, musicians, custodians, builders, stablemen, soldiers, accountants. Within that large group, Paul had in mind those who, through the proclamation of the gospel by members of the church at Rome, had been saved prior to his coming. Newly added to their number were those led to Christ by Paul himself, including those soldiers who were chained to him while he was a prisoner (1:13).
4:23 The common conclusion to Paul’s epistles (see note on Rom. 16:24). Amen. A confessional affirmation that underscores the preceding truth.
Philippians 1
1:1 a (1 Tim. 3:8–13)
1:1 1 Lit. overseers
1:3 b 1 Cor. 1:4
1:4 c Eph. 1:16; 1 Thess. 1:2
1:5 d (Rom. 12:13)
1:6 e (John 6:29)
1:11 f (Eph. 2:10); Col. 1:6
1:11 g John 15:8
1:13 h Phil. 4:22
1:13 2 Or Praetorium
1:16 3 NU reverses vv. 16 and 17.
1:19 i Job 13:16, LXX
1:20 j Eph. 6:19, 20
1:20 k (Rom. 14:8)
1:22 4 do not know
1:23 l (2 Cor. 5:2, 8); 2 Tim. 4:6
1:23 m (Ps. 16:11)
1:23 5 NU, M But
1:26 n 2 Cor. 1:14
1:27 o Eph. 4:1; 1 Thess. 2:12
1:27 p 1 Cor. 1:10; Eph. 4:3
1:27 q Jude 3
1:28 6 NU of your
salvation
1:29 r (Matt. 5:11, 12; Acts 5:41; Rom. 5:3)
1:29 s Eph. 2:8
1:29 t (2 Tim. 3:12)
1:30 u Col. 1:29; 2:1; 1 Thess. 2:2; 1 Tim. 6:12; 2 Tim. 4:7; Heb. 10:32; 12:1
1:30 v Acts 16:19–40; Phil. 1:13; 1 Thess. 2:2
Philippians 2
2:1 a Col. 3:12
2:1 1 Or encouragement
2:2 b John 3:29
2:2 c Rom. 12:16
2:2 d Phil. 4:2
2:3 e Gal. 5:26; James 3:14
2:3 f Rom. 12:10; Eph. 5:21
2:4 g 1 Cor. 13:5
2:4 h Rom. 15:1, 2
2:5 i (Matt. 11:29); Rom. 15:3
2:6 j 2 Cor. 4:4
2:6 2 Or something to be held onto to be equal
2:7 k Ps. 22:6
2:7 l Is. 42:1
2:7 m (John 1:14); Rom. 8:3; Gal. 4:4; (Heb. 2:17)
2:7 3 emptied Himself of His privileges
2:8 n Ps. 40:6–8; Matt. 26:39; John 10:18; (Rom. 5:19)
2:8 o Heb. 5:8
2:9 p (Matt. 28:18); Heb. 2:9
2:9 q Ps. 68:18; 110:1; Is. 52:13; Acts 2:33
2:9 r Is. 9:6; Luke 1:32; Eph. 1:21
2:10 s Is. 45:23; Rom. 14:11; Rev. 5:13
2:11 t John 13:13; (Rom. 10:9; 14:9)
2:12 u Phil. 1:5, 6; 4:15
2:12 v John 6:27, 29; 2 Pet. 1:10
2:12 w Eph. 6:5
2:13 x Rom. 12:3; 1 Cor. 12:6; 15:10; 2 Cor. 3:5; Heb. 13:20, 21
2:13 y Eph. 1:5
2:14 z 1 Cor. 10:10; 1 Pet. 4:9
2:14 a Rom. 14:1
2:14 4 grumbling
2:14 5 arguing
2:15 b Matt. 5:15, 16
2:15 6 innocent
2:16 c 2 Cor. 1:14
2:16 d Gal. 2:2
2:16 e Is. 49:4; Gal. 4:11; 1 Thess. 3:5
2:17 f 2 Cor. 12:15; 2 Tim. 4:6
2:17 g Num. 28:6, 7; Rom. 15:16
2:17 h 2 Cor. 7:4