Chapter 3 cont'd
3:13 Those things which are behind refers both to his religious credentials (vv. 5,6), now counted as “loss” (v.7), and
to his past Christian achievements and successes. In ever pursuing his goal to know Christ (v. 10), he refuses to let
past guilt pull him down, or to rest on past laurels. Either could spell spiritual disaster. Those things which are before
refers to his goal of knowing Christ, with all that implies: experiencing His power and participating in His suffering,
becoming more like Him in death (v. 10), and experiencing the resurrected life (v.11).
3:14 The mark is the objective of verses 10 and 11 (i.e., knowing Christ). The prize is the joyful personal satisfaction
of having attained it, as well as the divine commendation and reward to be granted in heaven for having reached this
goal on earth. The high calling of God is the divine summons extended to the believer for salvation.
3:15. Be thus minded literally means "let us think this" or "let us hold this opinion." Mature Christians must realize that
they are not ethnically perfect, but they tirelessly press onward for higher spiritual attainments (vv. 13, 14). There is
present, then, a bit of irony: perfect (mature) believers are those who admit they are not perfect in any absolute
sense. The apostle urges all mature Philippian Christians to hold his attitude, conceding that none has yet "spiritually
arrived" but ever pressing on toward further development. If ... yet be otherwise minded: The writer realizes that not all
of the Philippian readers agree with his conviction of verses 12-15. But he is confident that God shall reveal their
erroneous thinking to them.
3:16. Whereto we have already attained refers to whatever level of Christian knowledge and spiritual maturity the
Philippians have attained since conversion. They are to walk by the same rule, that is, live in accord with this same
level of knowledge and maturity, if God is going to give them further light. Fidelity to truth possessed is a condition for
receiving more.
3:17. Mark them which walk so as ye have us for an example: Paul asks the Philippians to imitate him. Due to his
absence they cannot observe him, so he tells them to imitate those among them who live as he does.
3:18, 19. For provides the first reason the readers should emulate the apostle's life: there are many professing
Christians whose worldly, hedonistic life-style can corrupt them unless they imitate Paul. These enemies of the cross
are described in four ways: (1) Their end or destiny is destruction, that is, eternal punishment. (2) Their God is their
belly. In submitting to and being controlling by their earthly nature, they worship their sensual desires by surrendering
themselves to gluttony, sexual immorality, licentiousness, and all manner of unbridled lusts. (3) Their glory or
reputation consists in their shame-they are well known indeed, their renown being that of ignominy. (4) Their mind is
constantly on earthly rather than heavenly things.
3:20. For gives a second reason for the command in verse 17 to imitate Paul. It is because our conversation
[citizenship] is in heaven. The apostle's point is that if they emulate him, they will live like citizens of heaven. But if
they fail to follow Paul's example, and if they are unduly occupied with "enemies of the cross" (v. 18), the Philippians
will not live like citizens of heaven.
3:21. When Jesus returns for His people, He shall change our vile [humble] body. The word change denotes external
change- our "humble" bodies will undergo an outward transformation, without destruction of individuality. Our new
bodies will be fashioned [conformed, made] like unto his glorious body. The word fashioned denotes internal change-
we will experience an inward transformation of nature, as God makes us in character perfectly like His Son. That
power by which God is able even to subdue all things [i.e., the universe] to himself is the same power that will be used
to transform believers.
Philippians Chapter 4
4:1. Therefore concludes that the recipients should stand fast, or "persevere," in their relationship with Christ, not
allowing the Judaizers (3:2-11), perfectionists (3:12-16), or hedonists (3:17-21) to disrupt their Christian walk.
4:2. That they be of the same mind (or, "to live in harmony"): Euodias and Syntyche were at the odds with one
another over some matter(s).
4:3. True yokefellow (comrade) refers to some unidentified friend of Paul. He would undoubtedly recognize this
personal request to help these two women become reconciled to one another. Whose names are in the book of life:
The point of mentioning all believers having their names recorded in "the book of life" is this: since Christians
(Euodias and Syntyche in particular) will all someday live together forever harmoniously in heaven, they should begin
to do so now upon earth.
4:4. The mention of believers' names being recorded in heaven (v. 3) causes the author to write rejoice in the Lord
always. Harmony among church members, as Paul assumes will be the result of his plea in verses 2 and 3, is another
reason to "rejoice." In adding and again I say, Rejoice, it is as though the apostle looks into the future, considers all
possibilities of sorrow, and in spite of them all repeats "the command." This command to rejoice at all times and in all
circumstances is nothing less than a call to faith. For if the Christian believes that his life and all its circumstances are
in the hands of a sovereign, wise, and loving God who is always working to accomplish good for him, then he can
indeed "rejoice always."
4:5. Moderation means "graciousness" or "sweet reasonableness." The believer who is at peace with his fellow
Christian (v. 2) and who rejoices always (v. 4) is indeed a gracious, reasonable person. The Lord is at hand means
two things. First, His return to earth is near. His imminent coming as judge encourages the Christian to be "gracious"
unto all men, for He will judge the believer for all of his actions toward all people, and will avenge all wrongs committed
by others against him. Second, the "Lord is at hand" spiritually. The Lord's being presently near should free the
Christian from fear and anxiety. Hence the command of verse 6.
4:6. Be careful for nothing means "don't worry about anything." The Lord's nearness (v. 5b) leads Paul to forbid his
readers from worrying. This is no summons to irresponsibility or an invitation to dismiss legitimate concern. The
solution to undue anxiety is prayer in every thing, "in any matter of life." The way to be free of anxiety is to be
prayerful about everything. While God is eager to hear our requests, they are to be accompanied with thanksgiving.
4:7. The peace of God is that tranquility of mind freeing the believer from fear and worry. "Peace" which passeth all
understanding means (1) peace divinely bestowed in times of anxiety, so wonderful that it exceeds one's ability to
understand it; and (2) God's peace far surpassing one's own understanding of the problem, and his ability to cope
with and solve it. Shall keep means "shall guard." This is a military term for a sentinel standing guard duty. As Philippi
was guarded by a Roman garrison, and its citizens were accustomed to seeing soldiers protecting the city, this word
would be especially appreciated by the readers.
4:8, 9. Finally could be rendered "in this connection," since verses 6-9 are related: verses 6 and 7 tell how to obtain
God's peace; verses 8 and 9 tell how to keep it. In order to keep God's peace, the readers must occupy their minds
with the right things (v. 8) and busy themselves with the right activities (v. 9).
4:10. Wherein ye were also careful, or, "regarding your care for me, you really were concerned": Paul acknowledges
that they were concerned about his needs all along, but they lacked opportunity to minister to him.
4:11 Not that I speak in respect (because) of want: Paul's ability to be content despite the circumstances assures the
readers that his joy of verse 10 is not solely over his “need” being met at their expense. He implies that he could have
done without their financial aid. For justifies this implication. I have learned...to be content: The Greek here suggest
that contentment is a lesson learned neither in a classroom nor overnight, but through many practical experiences in
life.
4:12 by listing some specific examples, this verse elaborates upon the very general and broad “in whatsoever state I
am” of verse 11. Be abased means literally to discipline oneself, that is, to tighten the belt in lean times. To abound
means to live in prosperity. Every where and in all things I am instructed (or, “in all circumstances I have learned the
secret of how”) to be full, that is “well-fed.” To abound means to have plenty. To suffer need means to go without.
Paul has acquired the skill required for successfully living with little and with much, the latter probably being harder:
“For one man who can stand prosperity, there are a hundred that will stand adversity” (Thomas Carlyle).
4:13 The apostle’s ability of knowing how to live skillfully on little or in prosperity does not mean that he is a spiritual
superman. The reason he can live in such extremes is not owing to his own ability. Rather he can do all things through
Christ who strengtheneth him, thus enabling him to adapt to his various, ever-changing circumstances. God orders
Paul’s various situations, and God gives him the strength to be content in them all, trying and perplexing though they
may be.
4:14 Here communicate means to “share.” Paul’s ability to be content in all circumstances (vv. 11,12) may be
misinterpreted by the Philippians. They may conclude that, since he can live just as well in poverty as in prosperity (v.
12), perhaps the money they sent him was wasted. So he hastens to assure them that they did well in sharing or
meeting his financial needs.
4:15, 16. Paul informs the Philippians that he is still appreciative of the gifts they sent long ago while he ministered in
Macedonia. Since he remains grateful for that aid given years ago, it stands to reason that he is appreciative of their
latest help received recently in Rome.
4:17. Again Paul wants to prevent the readers from thinking that his gratitude expressed in verses 14-16 smacks of
greed on his part for their money. So he assures them that he is not so much after their gift as the fruit that may
abound [accrue] to their account. Their gifts to the apostle are a sure investment in the work and treasures of heaven,
each one yielding rich dividends.
4:18. I have all means that Paul has received their gifts. And abound signifies that he has plenty, since all needs are
now met through their generosity. God looks on their gift to Paul as an odor of a sweet smell (a fragrant scent) and a
sacrifice acceptable, well-pleasing.
4:19. Because the Lord is aware of the sacrifice (v. 18) the Philippians made in meeting Paul's needs, God will surely
supply all their need. God will meet their "need" (1) according to his riches, that is, in proportion to His unlimited
resources; (2) in glory, that is, He will meet their need "gloriously" or "in a splendid manner"; and (3) by Christ Jesus.
4:22. They that are of Caesar's household: These are servants in the emperor's service.
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