• A. INTRODUCTION (1:1-11)

  • Paul’s introductory greeting (1:1, 2)

  • Paul is grateful to God for the congregation’s faithfulness (1:3-7)

  • Paul prays that the Philippians’ love abound with knowledge and discernment (1:8-11)

• B. PAUL’S PRESENT SITUATION AND PROSPECTS FOR THE FUTURE (1:12-26)

  • Paul’s prison bonds encourage others to speak fearlessly (1:12-14)

  • Whether the preaching is done with a pure motive or out of contentiousness, Christ is proclaimed (1:15-20)

  • Paul’s prospects of life and death; his desire to be of benefit to the Philippians (1:21-26)

• C. COUNSEL ON CHRISTIAN CONDUCT (1:27–2:18)

  • Behave in a manner worthy of the good news; show steadfastness (1:27-30)

  • Exhortation to be united and humble (2:1-4)

  • Christ’s extraordinary example of humble service (2:5-11)

  • Keep working out your own salvation; God will energize you (2:12, 13)

  • Shining as illuminators in the world, and keeping a tight grip on the word of life (2:14-18)

• D. TIMOTHY AND EPAPHRODITUS TO BE SENT TO PHILIPPI (2:19-30)

  • Timothy will genuinely care for the Philippians’ concerns (2:19-24)

  • Epaphroditus’ faithfulness, his sickness; “keep holding men of that sort dear” (2:25-30)

• E. WARNING AGAINST “THOSE WHO MUTILATE THE FLESH” (3:1-11)

  • Those with “the real circumcision” serve by God’s spirit and do not boast in the flesh (3:1-4a)

  • Paul’s past way of life that he now considers to be garbage (3:4b-11)

• F. PAUL’S EXAMPLE FOR THE PHILIPPIANS (3:12–4:1)

  • Forgetting the things behind, Paul now stretches forward to the things ahead (3:12-16)

  • Warning against “enemies of the torture stake”; true Christians’ citizenship exists in the heavens (3:17–4:1)

• G. EXHORTATION TO BE UNITED AND TO REJOICE; THE GOD OF PEACE WILL GIVE PEACE OF MIND (4:2-9)

  • Euodia and Syntyche urged to be of the same mind in the Lord (4:2, 3)

  • Rejoice in the Lord, and be reasonable; do not be anxious over anything (4:4-7)

  • Focus on what is righteous, chaste, and lovable; practice what has been learned (4:8, 9)

• H. PAUL’S CONTENTMENT AND GRATITUDE (4:10-23)

  • Paul has strength for all things through God’s power (4:10-13)

  • Paul appreciates the Philippians’ generosity; he assures them of God’s blessing (4:14-20)

  • Greetings and Paul’s wish that the Philippians show the right spirit (4:21-23)

1 Paul and Timothy, slaves of Christ Jesus, to all the holy ones in union with Christ Jesus who are in Phi·lipʹpi,+ along with overseers and ministerial servants:+

2 May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

3 I thank my God always when I remember you 4 in every supplication of mine for all of you. I offer each supplication with joy,+ 5 because of the contribution you have made to the good news from the first day until this moment. 6 For I am confident of this very thing, that the one who started a good work in you will bring it to completion+ until the day of Christ Jesus.+ 7 It is only right for me to think this regarding all of you, since I have you in my heart, you who are sharers with me in the undeserved kindness both in my prison bonds+ and in the defending and legally establishing of the good news.+

8 For God is my witness of how I am longing for all of you with such tender affection as Christ Jesus has. 9 And this is what I continue praying, that your love may abound still more and more+ with accurate knowledge+ and full discernment;+ 10 that you may make sure of the more important things,+ so that you may be flawless and not stumbling others+ up to the day of Christ; 11 and that you may be filled with righteous fruit, which is through Jesus Christ,+ to God’s glory and praise.

12 Now I want you to know, brothers, that my situation has actually turned out for the advancement of the good news, 13 so that my prison bonds+ for the sake of Christ have become public knowledge+ among all the Prae·toʹri·an Guard and all the rest. 14 Now most of the brothers in the Lord have gained confidence because of my prison bonds, and they are showing all the more courage to speak the word of God fearlessly.+

15 True, some are preaching the Christ out of envy and rivalry, but others out of goodwill. 16 The latter are proclaiming the Christ out of love, for they know that I have been appointed to defend the good news;+ 17 but the former do it out of contentiousness, not with a pure motive, for they are intending to create trouble for me in my prison bonds. 18 With what result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and I rejoice over this. In fact, I will also keep on rejoicing, 19 for I know that this will result in my salvation through your supplication+ and with the support of the spirit of Jesus Christ.+ 20 This is in harmony with my eager expectation and hope that I will not be ashamed in any respect, but that with all freeness of speech Christ will now, as always before, be magnified by means of my body, whether through life or through death.+

21 For in my case, to live is Christ+ and to die is gain.+ 22 Now if I am to live on in the flesh, this is a fruitage of my work; yet what I would choose, I do not make known.* 23 I am torn between these two things, for I do desire the releasing and the being with Christ,+ which is, to be sure, far better.+ 24 However, it is more necessary for me to remain in the flesh for your sakes. 25 So, being confident of this, I know I will remain and continue with all of you for your advancement and your joy in the faith,+ 26 so that your exultation may overflow in Christ Jesus because of me when I am again present with you.

27 Only behave in a manner worthy of the good news about the Christ,+ so that whether I come and see you or I am absent, I may hear about you and learn that you are standing firm in one spirit, with one soul,+ striving side by side for the faith of the good news, 28 and in no way being frightened by your opponents. This very thing is a proof of destruction+ for them, but of salvation for you;+ and this is from God. 29 For you have been given the privilege in behalf of Christ, not only to put your faith in him but also to suffer in his behalf.+ 30 For you are facing the same struggle that you saw me face,+ which you now hear that I am still facing.

2 If, then, there is any encouragement in Christ, if any consolation of love, if any spiritual fellowship, if any tender affection and compassion,+ 2 make my joy full by being of the same mind and having the same love, being completely united, having the one thought in mind.+ 3 Do nothing out of contentiousness+ or out of egotism,+ but with humility consider others superior to you,+ 4 as you look out not only for your own interests,+ but also for the interests of others.+

5 Keep this mental attitude in you that was also in Christ Jesus,+ 6 who, although he was existing in God’s form,+ did not even consider the idea of trying to be equal to God.+ 7 No, but he emptied himself and took a slave’s form+ and became human.*+ 8 More than that, when he came as a man, he humbled himself and became obedient to the point of death,+ yes, death on a torture stake.+ 9 For this very reason, God exalted him to a superior position+ and kindly gave him the name that is above every other name,+ 10 so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground+— 11 and every tongue should openly acknowledge that Jesus Christ is Lord+ to the glory of God the Father.

12 Consequently, my beloved ones, just as you have always obeyed, not only during my presence but now much more readily during my absence, keep working out your own salvation with fear and trembling. 13 For God is the one who for the sake of his good pleasure energizes you, giving you both the desire and the power to act.+ 14 Keep doing all things free from murmuring+ and arguments,+ 15 so that you may come to be blameless and innocent, children of God+ without a blemish in the midst of a crooked and twisted generation,+ among whom you are shining as illuminators in the world,+ 16 keeping a tight grip on the word of life.+ Then I may have reason for rejoicing in Christ’s day,+ knowing that I did not run in vain or work hard in vain. 17 However, even if I am being poured out like a drink offering+ on the sacrifice+ and the holy service to which your faith has led you, I am glad and I rejoice with all of you. 18 In the same way, you also should be glad and rejoice with me.

19 Now I am hoping in the Lord Jesus to send Timothy+ to you shortly, so that I may be encouraged when I receive news about you. 20 For I have no one else of a disposition like his who will genuinely care for your concerns.+ 21 For all the others are seeking their own interests, not those of Jesus Christ. 22 But you know the proof he gave of himself, that like a child+ with a father he slaved with me to advance the good news. 23 Therefore, he is the one I am hoping to send just as soon as I see how things turn out for me. 24 Indeed, I am confident* in the Lord that I myself will also come soon.+

25 But for now I consider it necessary to send to you E·paph·ro·diʹtus, my brother and fellow worker and fellow soldier, and your envoy and personal servant for my need,+ 26 since he is longing to see all of you and is depressed because you heard he had fallen sick. 27 Indeed, he did fall sick nearly to the point of death; but God had mercy on him, in fact, not only on him but also on me, so that I should not have one grief after another. 28 Therefore, I am sending him with the greatest urgency, so that when you see him you may again rejoice and I may also be less anxious. 29 So give him the customary welcome in the Lord with all joy, and keep holding men of that sort dear,+ 30 because he nearly died on account of the work of Christ, risking his life in order to make up for your not being here to render personal service to me.+

3 Finally, my brothers, continue rejoicing in the Lord.+ It is not troublesome for me to write the same things to you, and it is for your safety.

2 Look out for the dogs; look out for those who cause injury; look out for those who mutilate the flesh.+ 3 For we are those with the real circumcision,+ we who are rendering sacred service by God’s spirit and boasting in Christ Jesus+ and who do not base our confidence in the flesh, 4 though I, if anyone, do have grounds for confidence in the flesh.

If any other man thinks he has grounds for confidence in the flesh, I have more: 5 circumcised the eighth day,+ of the nation of Israel, of the tribe of Benjamin, a Hebrew born from Hebrews;+ regarding law, a Pharisee;+ 6 regarding zeal, persecuting the congregation;+ regarding righteousness based on law, one who proved himself blameless. 7 Yet, the things that were gains to me, I have considered loss* on account of the Christ.+ 8 What is more, I do indeed also consider all things to be loss on account of the excelling value of the knowledge of Christ Jesus my Lord. For his sake I have taken the loss of all things and I consider them as a lot of refuse, that I may gain Christ 9 and be found in union with him, not because of my own righteousness from following the Law, but because of the righteousness that is through faith+ in Christ,+ the righteousness from God based on faith.+ 10 My aim is to know him and the power of his resurrection+ and to share in his sufferings,+ submitting myself to a death like his,+ 11 to see if at all possible I may attain to the earlier resurrection from the dead.+

12 Not that I have already received it or am already made perfect, but I am pressing on+ to see if I may also lay hold on that for which Christ Jesus selected me.*+ 13 Brothers, I do not yet consider myself as having taken hold of it; but one thing is certain: Forgetting the things behind+ and stretching forward to the things ahead,+ 14 I am pressing on toward the goal for the prize+ of the upward call+ of God by means of Christ Jesus. 15 Therefore, let those of us who are mature+ be of this mental attitude, and if you are mentally inclined otherwise in any respect, God will reveal the above attitude to you. 16 At any rate, to the extent we have made progress, let us go on walking orderly in this same course.

17 Unitedly become imitators of me,+ brothers, and keep your eye on those who are walking in a way that is in harmony with the example we set for you. 18 For there are many—I used to mention them often but now I mention them also with weeping—who are walking as enemies of the torture stake of the Christ. 19 Their end is destruction, and their god is their belly,+ and their glory is really their shame, and they have their minds on earthly things.+ 20 But our citizenship+ exists in the heavens,+ and we are eagerly waiting for a savior from there, the Lord Jesus Christ,+ 21 who will transform our humble body to be like his glorious body+ by his great power that enables him to subject all things to himself.+

4 Consequently, my brothers whom I love and long for, my joy and crown,+ stand firm+ in this way in the Lord, my beloved ones.

2 I urge Eu·oʹdi·a and I urge Synʹty·che to be of the same mind in the Lord.+ 3 Yes, I request you also, as a true fellow worker, to keep assisting these women who have striven side by side with me for the good news, along with Clement as well as the rest of my fellow workers, whose names are in the book of life.+

4 Always rejoice in the Lord. Again I will say, Rejoice!+ 5 Let your reasonableness+ become known to all men. The Lord is near. 6 Do not be anxious over anything,+ but in everything by prayer and supplication along with thanksgiving, let your petitions be made known to God;+ 7 and the peace+ of God that surpasses all understanding will guard your hearts+ and your mental powers by means of Christ Jesus.

8 Finally, brothers, whatever things* are true, whatever things are of serious concern, whatever things are righteous, whatever things are chaste,+ whatever things are lovable, whatever things are well-spoken-of, whatever things are virtuous, and whatever things are praiseworthy, continue considering these things.+ 9 The things that you learned as well as accepted and heard and saw in connection with me, practice these,+ and the God of peace will be with you.

10 I rejoice greatly in the Lord that now at last you have renewed your concern for me.+ Though you were concerned about me, you lacked opportunity to show it. 11 Not that I am saying this because I am in need, for I have learned to be self-sufficient regardless of my circumstances.+ 12 I know how to be low on provisions+ and how to have an abundance. In everything and in all circumstances I have learned the secret of both how to be full and how to hunger, both how to have an abundance and how to do without. 13 For all things I have the strength through the one who gives me power.+

14 Nevertheless, you did well to share with me in my tribulation. 15 In fact, you Phi·lipʹpi·ans also know that after you first learned the good news, when I departed from Mac·e·doʹni·a, not a congregation shared with me in the matter of giving and receiving, except you alone;+ 16 for while I was in Thes·sa·lo·niʹca, you sent something to me for my need not just once but twice. 17 Not that I am looking for a gift, but I want the fruitage that brings more credit to your account. 18 However, I have everything I need and even more. I am fully supplied, now that I have received from E·paph·ro·diʹtus+ what you sent, a sweet fragrance,+ an acceptable sacrifice, well-pleasing to God. 19 In turn my God will fully supply all your need+ according to his riches in glory by means of Christ Jesus. 20 Now to our God and Father be the glory forever and ever. Amen.

21 Give my greetings to every holy one in union with Christ Jesus. The brothers who are with me send you their greetings. 22 All the holy ones, but especially those of the household of Caesar,+ send you their greetings.

23 The undeserved kindness of the Lord Jesus Christ be with the spirit you show.

Title

To the Philippians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easy to identify the books.​—See study note on 1Co Title and Media Gallery, “Paul’s Letter to the Philippians.”

1:1

Paul and Timothy: Or “From Paul and Timothy.” Paul is the writer of this letter to the Philippians, but he includes Timothy in the opening greeting. Timothy was with Paul in Rome about the time of Paul’s first imprisonment there. Timothy is also mentioned in two other letters by Paul written from Rome during that time, namely, the letters to the Colossians and to Philemon. (Col 1:1, 2; Phm 1) It appears that Timothy personally endured imprisonment in Rome sometime between the writing of the letter to the Philippians and the letter to the Hebrews.​—Php 2:19; Heb 13:23.

slaves of Christ Jesus: See study note on Ro 1:1.

the holy ones: See study note on Ro 1:7.

Philippi: See study note on Ac 16:12.

overseers: Paul here uses the plural form of the Greek word for “overseer” (e·piʹsko·pos) when referring to those taking the lead in the congregation in Philippi. (Compare Ac 20:28.) Elsewhere he mentions that a “body of elders” appointed Timothy to a special assignment. (1Ti 4:14) Since Paul does not single out any one individual in those congregations as the overseer, it is evident that there was more than one overseer. This provides insight into the way first-century congregations were arranged. The terms “overseers” and “elders” are used interchangeably in the Christian Greek Scriptures, showing that they refer to the same position. (Ac 20:17, 28; Tit 1:5, 7; compare 1Pe 5:1, 2.) The number of those serving as overseers in a congregation depended on how many men were qualified to serve as “elders,” or spiritually mature men, in that congregation.​—Ac 14:23; see study notes on Ac 20:17, 28.

ministerial servants: Or “assistants.” The Greek word di·aʹko·nos, literally meaning “servant,” is here used in an official sense, referring to appointed “ministerial servants” in the Christian congregation. It is used in a similar sense at 1Ti 3:8, 12. Paul’s use of the term in the plural indicates that the congregation had a number of such servants assisting the overseers with various assignments. Instead of the terms “overseers and ministerial servants” in this verse, some Bibles use such titles as “bishops and deacons,” which Christendom uses to give the impression that there was a hierarchy among first-century Christians. However, renderings that clearly convey the intended meaning of these terms show that positions of responsibility in the Christian congregation do not elevate one above another. The rendering “ministerial servants” highlights the service that these hardworking men render in behalf of the congregation.

1:2

May you have undeserved kindness and peace: See study note on Ro 1:7.

1:4

supplication: See study notes on Ac 4:31; Php 4:6.

1:5

because of the contribution you have made to: Or “because of your participation in furthering.” Among other things, Paul may have had in mind the occasion when Lydia and her household got baptized and she hospitably insisted that Paul and his preaching companions stay at her house.​—Ac 16:14, 15.

1:7

my prison bonds: Paul may have been imprisoned more often than any of the other apostles. (Compare 2Co 11:23.) About ten years earlier, while in Philippi, Paul had spent a short time in prison. (Ac 16:22-24) Now, at the time of writing his letter to the Philippians, he was under house arrest in Rome. Constantly guarded by a soldier, Paul awaited trial before Caesar. (Ac 25:11, 12; 28:30, 31) Appreciating that Paul needed help while in prison bonds, the Philippians sent him material gifts by means of Epaphroditus. During his time with Paul, Epaphroditus provided further assistance, even to the point of endangering his own life.​—Php 2:25, 30; 4:18.

the defending: The Greek word rendered “defending” (a·po·lo·giʹa) is often used regarding a defense in court. (Ac 22:1; 25:16) Jesus had foretold that his followers would be handed over “to local courts” and be brought “before governors and kings for [his] sake, for a witness to them and the nations.” (Mt 10:17, 18) When opposition by the Jews in Jerusalem resulted in Paul’s arrest, he was brought to the Roman governor at Caesarea. (Ac 23:23-35) Paul’s “appeal to Caesar” while in Caesarea opened the way for him to make a defense of his faith before the highest court of the Roman Empire. (Ac 25:11, 12) Whether he actually appeared before Caesar Nero or one of Caesar’s agents is not stated in the Scriptures. When Paul wrote his letter to the Philippians, he was awaiting trial in Rome as a result of his appeal.​—Ac 28:17-20.

the . . . legally establishing of the good news: The term Paul here uses has legal connotations. It refers to promoting the good news actively by legal means. When Paul was in Philippi about ten years earlier, he had appealed to the Roman legal system to establish the right to preach the good news. (Ac 16:35-40) He was in a fight to establish the right to preach the good news of God’s Kingdom freely in the Roman Empire. One reference work states: “Paul was a witness not only in the dungeon but also in the courtroom.”

1:9

accurate knowledge: Paul here relates love for God and for fellow believers to accurate knowledge of God and discernment of what his will is. As used in the Scriptures, the Greek terms for “to know” and “knowledge” often carry the meaning “knowing through personal experience.”​—For a discussion of the Greek term here rendered “accurate knowledge,” see study notes on Ro 10:2; Eph 4:13.

full discernment: The Greek word here rendered “discernment” (lit., “sense perception”) occurs only in this verse. A related word is used at Heb 5:14 in the phrase “those who through use have their powers of discernment [or “perceptive powers”; lit., “sense organs”] trained to distinguish both right and wrong.” In the Bible, these terms are used about discernment with regard to moral and spiritual matters. Paul prayed that the love of the Philippian Christians would abound with such discernment so that they could distinguish between what is more important and what is less important from God’s standpoint. (Php 1:10) A Christian’s moral sense is focused; he can perceive right from wrong, not only in clear-cut matters but also in complex situations in which the right course is not immediately apparent. He can then make proper decisions that will help him preserve his friendship with Jehovah.

1:13

the Praetorian Guard: During his first imprisonment in Rome (c. 59-61 C.E.), Paul “was permitted to stay by himself with the soldier guarding him.” (Ac 28:16) While under house arrest, Paul wrote that his “prison bonds for the sake of Christ [had] become public knowledge among all the Praetorian Guard.” This guard was an elite group of Roman soldiers, numbering into the thousands. The Greek word used here is derived from the Latin praetorium, which originally referred to the place (a tent or a building) where a Roman army commander resided. Starting with the reign of Caesar Augustus, the soldiers in the Praetorian Guard served as the Roman emperor’s bodyguard, which is why the Greek word used at Php 1:13 is rendered “the imperial guard” or “the palace guard” in some translations. Their role required that they be stationed near the emperor and his household.

1:15

some are preaching the Christ out of envy and rivalry: Some were serving God with a wrong motive. These likely included certain Jewish converts to Christianity who had broken away from the pure teaching that had been conveyed through the apostle Paul. They were chiefly concerned with promoting themselves and their ideas rather than with glorifying God. (Ga 6:12, 13) They became envious of Paul’s reputation, authority, and influence, so they sought to discredit him. (Php 1:17) Nevertheless, Paul maintained his joy because he saw that Christ was being proclaimed.​—Php 1:18.

but others out of goodwill: Sincere Christians were preaching the message about the Christ out of goodwill, or with pure motives. They also expressed goodwill (or pleasure, favor) toward Christ’s representatives, including Paul. As a result, they experienced the approval, or goodwill, of God.​—Ps 106:4; ftn.; Pr 8:35.

1:19

my salvation: Or “my being released.” Paul wrote his letter to the Philippians during his first imprisonment in Rome (c. 59-61 C.E.). The term that Paul uses here may convey the idea that he was confident that he would be released from prison as a result of the intense prayers of the Christians in Philippi. This is in harmony with his expressed wish to visit the Philippians again. (Php 2:24) His release from prison would make such a visit possible. (See Media Gallery, “Paul’s Journeys After c. 61 C.E.”) The Greek word Paul uses here (so·te·riʹa, often rendered “salvation”) could in this context also be understood to refer to Paul’s eternal salvation.

the spirit of Jesus Christ: Apparently referring to Jesus’ use of God’s holy spirit, or active force. Ac 2:33 says that Jesus “received the promised holy spirit from the Father.” At Php 1:11, Paul prayed that Christians might “be filled with righteous fruit, which is through Jesus Christ, to God’s glory and praise.” Ever since Jesus was resurrected and he ascended to heaven, God has used him to supply the needs of Christians on earth. At Joh 14:26, Jesus said: “The Father will send [the holy spirit] in my name,” and at Joh 15:26, he said: “When the helper comes that I will send you from the Father, the spirit of the truth, . . . that one will bear witness about me.”​—See study note on Ac 16:7.

1:20

freeness of speech: See study note on 2Co 7:4.

1:21

to live is Christ and to die is gain: Paul here seems to draw a contrast between his life and his death. While living, he could enjoy a life in God’s service and in the service of fellow Christians, whereas if he died faithful, he would gain immortal life in heaven.​—2Ti 4:6-8.

1:23

I am torn between these two things: While under house arrest, awaiting trial before Caesar, Paul felt torn between two possibilities. One was to remain alive in order to continue serving his brothers. The other was to die as a faithful servant of God. (2Ti 4:7, 8) Paul did not say which one he would choose. (Php 1:22) However, he did say that “the releasing and the being with Christ” was the better option. He knew that his remaining faithful until death was the only way to be assured of his heavenly reward during Christ’s presence.​—Re 2:10.

the releasing: Paul is apparently referring to his death. In his second letter to Timothy, written about 65 C.E., he uses a related Greek word when he says regarding his death: “The time for my releasing is imminent.” (2Ti 4:6) The expressions “the releasing and the being with Christ” are apparently parallel to what Paul says at 2Co 5:8: “We . . . would prefer to be absent from the body and to make our home with the Lord.” He viewed his death as a faithful anointed servant of God as a “releasing,” paving the way for him to be resurrected later to life in Christ’s “heavenly Kingdom.” (2Ti 4:18) As Paul explained at 1Co 15:23, “those who belong to the Christ” would be resurrected to heavenly life “during [Christ’s future] presence.” So Paul is here expressing his desire to finish his earthly course faithfully so that he could later be resurrected to heavenly life. Paul’s usage of the term “releasing” is not unique. Other Greek writers used the term as a euphemism for dying.

1:26

when I am again present with you: Or “when I am with you again.” The Greek phrase here used contains the noun pa·rou·siʹa, which literally means “being alongside.” It is often rendered “presence,” especially in connection with the invisible presence of Jesus Christ. (Mt 24:37; 1Co 15:23) Here Paul uses the term when expressing his hope to visit the Philippian Christians again. The renderings “presence” and “present” are supported by the way Paul uses the term pa·rou·siʹa at Php 2:12 (see study note) to describe his “presence” in contrast with his “absence.”​—See study notes on Mt 24:3; 1Co 16:17.

1:27

behave: Or “carry on as citizens.” The Greek verb that Paul uses here is related to the Greek words for “citizenship” (Php 3:20) and “citizen” (Ac 21:39). Roman citizens generally took an active part in the affairs of the State because Roman citizenship was highly prized and it carried with it responsibilities and privileges. (Ac 22:25-30) Thus, when Paul uses a form of this verb in connection with behaving in a manner worthy of the good news about the Christ, he conveys the idea of participating in Christian activity, especially in the declaring of this good news. Since the inhabitants of Philippi had been given a form of citizenship by Rome, they would have been familiar with this aspect of active participation.​—See study notes on Ac 23:1; Php 3:20.

with one soul: Or “with one accord; as one man.”​—See study note on Ac 4:32.

2:1

encouragement . . . consolation: Paul here uses two Greek nouns that have a similar meaning. The word rendered “encouragement” (pa·raʹkle·sis) is broad in meaning. It can be rendered “encouragement,” as here and elsewhere (Ac 13:15; Heb 6:18), “exhortation” (1Th 2:3; 1Ti 4:13; Heb 12:5), or “comfort” (Ro 15:4; 2Co 1:3, 4; 2Th 2:16). (See study note on Ro 12:8.) The other Greek word (pa·ra·myʹthi·on), rendered “consolation,” comes from a Greek verb meaning “to console; to cheer up” or “to speak to someone in a positive, benevolent way.” (Compare study note on 1Co 14:3.) Paul seems to suggest that if the Philippians encourage and console one another, they will strengthen the bond of unity in the congregation.​—Php 2:2.

any spiritual fellowship: Lit., “any sharing of spirit.” This expression refers to a close relationship involving mutual interests and sharing. (See study note on Ac 2:42, where the Greek word for “sharing; fellowship” is discussed.) In this and the following verse, Paul suggests that when Christians pursue spiritual goals together and work in harmony with the direction of God’s holy spirit, they develop a unity that the world cannot disrupt. (See study note on Php 2:2.) One Bible dictionary comments on the Greek word as used in this verse: “Such sharing requires a mindset that esteems others over oneself.”​—2Co 13:14; see study note on Joh 17:21.

tender affection: In this context, the Greek term splagkhʹnon refers to deeply felt, intense emotions.​—See study note on 2Co 6:12.

2:2

being completely united: The Greek word used here (synʹpsy·khos) is composed of syn (with; together) and psy·kheʹ, sometimes rendered “soul,” and could be rendered “united (joined together) in soul.” Paul uses this expression and several others in this context to emphasize that the Philippian Christians were to strive for unity.​—See study note on Php 2:1.

2:3

egotism: An exaggerated opinion of self.​—See study note on Ga 5:26, where a related Greek word is rendered “egotistical.”

humility: Or “lowliness of mind.”​—See study note on Ac 20:19.

consider others superior to you: Or “consider others more important than yourselves.”​—Ro 12:3; 1Co 10:24; Php 2:4.

2:5

Keep this mental attitude in you: Or “Have this way of thinking in you.” The context shows that Jesus’ attitude was one of humility.​—Php 2:3, 4.

2:6

although he was existing in God’s form: The Greek expression rendered “form” (mor·pheʹ) basically refers to “nature; appearance; shape; likeness.” Jesus was a spirit person just as “God is a Spirit.” (Joh 4:24 and study note) The same Greek term is used of Jesus’ taking “a slave’s form” when he “became flesh,” or became a human.​—Php 2:7; Joh 1:14.

did not even consider the idea of trying to be equal to God: Or “did not regard equality with God as something to be seized (grasped).” Paul here encourages the Philippians to cultivate an outstanding attitude like that of Jesus. At Php 2:3, Paul tells them: “With humility consider others superior to you.” In verse 5, he continues: “Keep this mental attitude in you that was also in Christ Jesus.” Jesus, who considered God to be superior, never ‘grasped for equality with God.’ Instead, he “humbled himself and became obedient to the point of death.” (Php 2:8; Joh 5:30; 14:28; 1Co 15:24-28) Jesus’ view was not like that of the Devil, who urged Eve to make herself like God, to be equal to Him. (Ge 3:5) Jesus perfectly exemplified Paul’s point here​—namely, the importance of humility and obedience to the Creator, Jehovah God.​—See study note on trying to be in this verse.

trying to be: The Greek noun used here (har·pag·mosʹ; lit., “a thing to be seized”) is derived from the verb har·paʹzo, which has the basic meaning “to seize; to snatch.” Some have suggested that this term refers to retaining something already possessed. However, the Scriptures never use the Greek term to mean the holding on to something already in one’s possession. Rather, it is often rendered “seize” or “snatch (away)” or by other such expressions. (Mt 11:12; 12:29; 13:19; Joh 6:15; 10:12, 28, 29; Ac 8:39; 23:10; 2Co 12:2, 4; 1Th 4:17; Jude 23; Re 12:5) If Jesus “did not even consider the idea of trying to be equal to God,” it must be that he was never equal to God.

2:7

he emptied himself: The Greek word rendered “emptied” literally means to remove the content of something. Here Paul uses the word figuratively with reference to Jesus, who gave up his spirit nature in order to live and suffer as a human on earth. Unlike angels who at times clothed themselves with fleshly bodies in order to appear to humans, Jesus completely relinquished his spirit body along with the glory and privileges associated with it. No human has ever sacrificed anything that comes close to what Jesus gave up in order to please God.

2:8

when he came as a man: Lit., “when he was found in appearance as a man (human).”​—See study note on Php 2:6.

a torture stake: Or “an execution stake.” Jesus gave the most powerful lesson in humility and obedience by willingly submitting to “death on a torture stake,” wrongly condemned as a criminal and a blasphemer. (Mt 26:63-66; Lu 23:33; see Glossary, “Stake”; “Torture stake.”) He proved beyond a doubt that humans can remain loyal to Jehovah even when tested to the extreme.​—Joh 5:30; 10:17; Heb 12:2.

2:9

kindly gave: The Greek verb used here (kha·riʹzo·mai) is related to the Greek term that is often translated “undeserved kindness” but that can also be rendered “divine favor.” (Joh 1:14 and study note) In this context, the term conveys the idea that God, out of his loving generosity and favor, gave Jesus an exalted name, one “that is above every other name.” Since God can choose to give such a name to his Son, Jesus, the Father must be greater and Jesus must be His subordinate. (Joh 14:28; 1Co 11:3) Therefore, any honor shown to Jesus because of this high position is “to the glory of God the Father.”​—Php 2:11.

the name: In the Bible, the term “name” at times stands for more than just an identifying label. (See study note on Mt 24:9.) Here “the name” that God gave Jesus stands for the authority and position that Jesus receives from his Father. The context in Philippians chapter 2 shows that Jesus received this elevated name after his resurrection.​—Mt 28:18; Php 2:8, 10, 11; Heb 1:3, 4.

every other name: A literal rendering of the Greek text (“every name,” Kingdom Interlinear), which is used in many translations, could give the impression that Jesus’ name is above God’s own name. However, such an idea would not agree with the context, for Paul says: “God exalted him [Jesus] to a superior position and kindly gave him” this name. Also, the Greek word for “every (all)” can in some contexts have the meaning “every other” or “all other.” Note, for example, the renderings at Lu 13:2 (“all other”); Lu 21:29 (“all the other”); Php 2:21 (“all the others”). So both the context and the way that this Greek word is used at other occurrences support the rendering “every other.” Paul is here explaining that Jesus’ name is above every other name, with the exception of that of Jehovah, the one who gave him that name.​—See also 1Co 15:28.

2:10

in the name of Jesus every knee should bend: For every intelligent creature in heaven and on earth, bending the knee “in the name of Jesus” means recognizing Jesus’ position and submitting to his authority.​—See study note on Mt 28:19.

those under the ground: Apparently referring to the dead, who Jesus said are “in the memorial tombs.” (Joh 5:28, 29) When they are resurrected from the Grave, they too will need to submit to Christ’s authority and “openly acknowledge that Jesus Christ is Lord to the glory of God the Father.”​—Php 2:11.

2:11

openly acknowledge: Or “publicly declare; confess.” The context shows that this acknowledgment is linked with the conviction that Jehovah resurrected Jesus from the dead.​—Compare study note on Ro 10:9.

that Jesus Christ is Lord: See study note on Ro 10:9.

Lord: See study note on Ro 10:9. Some claim that the phrase “Jesus Christ is Lord” means that he and his Father, Jehovah, are the same person. However, the context makes it clear that this cannot be the case, since “God exalted him to a superior position and kindly gave him the name that is above every other name.”​—Php 2:9; see study note on Ro 10:9.

2:12

presence . . . absence: Paul here uses the Greek word pa·rou·siʹa to describe a period of time when he would be present with the Christians in Philippi. The sense of this Greek word is indicated by Paul in describing his “presence” in contrast with his “absence” (Greek, a·pou·siʹa), that is, a period of time when he would be away from them. The Greek word pa·rou·siʹa is used in a special sense in connection with the invisible presence of Jesus Christ, from the time of his heavenly enthronement as Messianic King at the beginning of the last days of this system of things.​—See study notes on Mt 24:3; 1Co 15:23; Php 1:26.

keep working out: The Greek word used here basically means “to achieve; to accomplish; to bring about.” The form of the verb used in this verse signifies an ongoing effort, thus conveying the idea of working to bring something to completion.

2:13

energizes you: Or “is acting within you.” The Greek word e·ner·geʹo appears twice in this verse, first rendered “energizes” and then “giving you . . . power to act.” God’s holy spirit, or active force, is the greatest source of power, or energy, in the universe. God used it to create all things. (Ge 1:2; Ps 104:30; Isa 40:26) By means of his holy spirit, Jehovah gives his servants the needed energy, or “power to act,” when their power is waning. (Isa 40:31) Jehovah’s spirit can also enhance a person’s natural abilities, according to the need. (Lu 11:13; 2Co 4:7) The apostle Paul often experienced this combination of personal exertion plus added assistance from God.​—Php 4:13; Col 1:29.

giving you . . . the desire: Because of discouragement, personal failings, and other factors, some of God’s servants in the past lost their desire to serve​—even to go on living. (1Ki 19:4; Ps 73:13, 14; Jon 4:2, 3) Paul here shows that when such desire is lacking, God is pleased to motivate them, especially when they seek help from Him.​—Ps 51:10, 11; 73:17, 18.

2:14

free from murmuring: Murmuring involves complaining or negative talk that is often expressed quietly, behind the scenes, rather than openly. Persistent murmurers try to influence others. They may attach great importance to their feelings or position, drawing attention to themselves rather than to God. This practice can cause dissension among fellow believers, hindering their efforts to serve Jehovah in unity. About 55 C.E., Paul reminded the congregation in Corinth that the Israelites’ murmuring in the wilderness had aroused Jehovah’s anger. (See study note on 1Co 10:10.) However, not all complaining is displeasing to God. The Greek word used here also occurs at Ac 6:1, which states that the Greek-speaking Jews in Jerusalem “began complaining” because their widows were neglected materially. Consequently, the apostles saw to it that the situation was corrected.​—Ac 6:1-6.

2:17

I am: Or “my life is.”​—See study note on I am being poured out like a drink offering in this verse.

I am being poured out like a drink offering: The Israelites presented drink offerings of wine along with most other offerings, pouring out the cup of wine on the altar. (Le 23:18, 37; Nu 15:2, 5, 10; 28:7) Here Paul refers to himself as a figurative drink offering. He expressed his willingness to drain himself both physically and emotionally to support the Philippians and other fellow Christians as they presented their spiritual sacrifices and performed their “holy service” to God. (Compare 2Co 12:15.) Shortly before his death, he wrote to Timothy: “I am already being poured out like a drink offering, and the time for my releasing is imminent.”​—2Ti 4:6.

the holy service: Or “the public service.” Paul applies this term to the Christian ministry. His diligent and loving service in behalf of fellow worshippers in Philippi had truly benefited them. In turn, the faith of the Christians in Philippi had led them to engage in such service for other people. For Christians in the Roman colony of Philippi, the Greek word lei·tour·giʹa, used here, may have called to mind civic duties performed for the benefit of the community. (See study note on 2Co 9:12.) Such duties implied a financial cost, reminding the Philippians that faithful service involved personal sacrifices. In the Christian Greek Scriptures, this and related Greek terms are frequently used in connection with the temple service and the Christian ministry. For this usage, see study notes on Lu 1:23; Ac 13:2; Ro 13:6; 15:16.

2:19

I am hoping . . . to send Timothy to you: The account does not say whether Timothy was to make this trip from Rome to Philippi by land or by sea. Travelers went eastward from Rome along the highways that were part of the vast Roman road system, or they went by ship. Both options would involve hardship. In Timothy’s day, passage by ship was difficult to get, and passengers lived and slept on deck in all kinds of weather. Rough seas induced motion sickness and at times caused shipwreck. Traveling on foot to Philippi would have involved a trip of some 40 days, probably first along the Appian Way, followed by a short crossing of the Sea of Adria, and then continuing on the land journey, perhaps along the Egnatian Way, until the traveler reached Philippi. (See App. B13.) He would be exposed to the elements, whether sun, rain, heat, or cold, and be at risk of being accosted by thieves. Overnight accommodations of the time are described as disreputable, dirty, overcrowded, and flea-infested. (Compare study note on Ac 28:15.) Yet, Paul was confident that Timothy was willing to put himself out to make this trip, as well as the return trip, so that Paul could “receive news” about the spiritual welfare of the Christians in Philippi.

2:25

Epaphroditus: A trustworthy Christian in the congregation in Philippi who is mentioned only in this letter. He was sent to Rome to deliver a gift to Paul, who was a prisoner at the time. Epaphroditus likely intended to remain in Rome long enough to be of further assistance to Paul. However, Epaphroditus fell sick “nearly to the point of death,” and this led to his returning to Philippi earlier than expected.​—Php 2:27, 28; see study notes on Php 2:26, 30.

fellow worker: See study notes on Ro 16:3; 1Co 3:9.

envoy: Or “apostle.” Paul here uses the Greek word for “apostle” (a·poʹsto·los) in its general sense, which can mean “sent one,” “envoy,” or “messenger.” Epaphroditus was sent out as a representative of the Philippi congregation with a gift for Paul, then a prisoner in Rome.

2:26

is longing to see all of you: Some ancient manuscripts read “is longing for all of you,” and this wording is reflected in many Bible translations. But the wording used here in the main text has good manuscript support. Whichever manuscript reading is preferred, the overall meaning of Paul’s words is the same, namely, that Epaphroditus was missing all the Christians in Philippi.​—See App. A3.

depressed: The Greek term Paul uses here is rendered “greatly troubled” in the accounts of Jesus’ agony in the garden of Gethsemane. (Mt 26:37; Mr 14:33) One lexicon defines it as to “be in anxiety, be distressed, troubled.” The reason for Epaphroditus’ acute anguish was that the Philippian congregation had learned that he had fallen sick. Perhaps he worried that they had the impression that he had failed to assist Paul and had become a burden to him instead. Shortly after Epaphroditus’ recovery, Paul sent him back to Philippi with a letter to the congregation. In that letter (Php 2:25-29), Paul explained the reason for Epaphroditus’ early return, thus assuring the congregation​—and no doubt Epaphroditus too​—of his faithfulness and value.​—See study notes on Php 2:25, 30.

2:30

the work of Christ: Or possibly, “the Lord’s work.” Some ancient manuscripts have “Lord’s,” but the main text rendering has strong manuscript support.

risking his life: Or “exposing his soul to danger.” Apparently, there was a measure of risk to Epaphroditus in fulfilling his assignment to go to Rome and bring a gift to Paul in prison. One possibility may be that the unsanitary conditions of travel and overnight accommodations in the first century could have caused Epaphroditus to “fall sick nearly to the point of death.” (Php 2:26, 27) At any rate, Paul says that Epaphroditus “nearly died on account of the work of Christ.” Paul had good reason for commending Epaphroditus and for encouraging the Philippian congregation to give him “the customary welcome in the Lord” and to “keep holding men of that sort dear.”​—Php 2:29; see study notes on Php 2:25, 26 and Glossary, “Soul.”

3:1

continue rejoicing in the Lord: In his letter to the Philippians, Paul several times expresses his own joy and encourages his fellow believers to rejoice. (Php 1:18; 2:17, 18, 28, 29; 4:1, 4, 10) Paul’s emphasis on joy is striking, since he apparently wrote this letter while under house arrest. The expression “in the Lord” may convey such meanings as “in connection with [or “in union with”] the Lord” or “because of the Lord.” While the title “Lord” in this context could refer either to Jehovah God or to Jesus Christ, Paul may be echoing similar admonitions that are found in the Hebrew Scriptures and that refer to Jehovah.​—Ps 32:11; 97:12; see “Introduction to Philippians” and study note on Php 4:4.

3:2

Look out for: In this verse, Paul repeats the Greek verb rendered “look out for” three times. Each time, it is followed by words beginning with the same Greek consonant. (See Kingdom Interlinear.) This literary technique added emphasis and urgency to his words. Also, the threefold description of the group who endangered the faith of the Philippians contrasts with the threefold description of the faithful ones in the following verse.

the dogs: Paul here uses the word “dogs” in a figurative sense to warn the Philippians against false teachers, many of whom were Judaizers. Dogs were unclean according to the Mosaic Law, and the Scriptures often use the term in a derogatory sense. (Le 11:27; see study note on Mt 7:6.) In the cities, dogs often subsisted on what they could scavenge, so they were known to consume food that was repulsive, particularly to those trained to respect the precepts of the Mosaic Law. (Ex 22:31; 1Ki 14:11; 21:19; Pr 26:11) In the Hebrew Scriptures, enemies of faithful servants of Jehovah are sometimes likened to dogs. (Ps 22:16; 59:5, 6) By describing the false teachers as dogs, Paul intended to expose those men as unclean and unfit to dispense Christian teachings.

those who mutilate the flesh: Referring to supporters of circumcision, Paul uses the expression “those who mutilate the flesh” (lit., “the cutting down”) perhaps as a play on words with the expression “those with the real circumcision” (lit., “the cutting around”) in the next verse.​—See study note on Php 3:3.

3:3

we are those with the real circumcision: This phrase may literally be rendered “we are the circumcision.” Paul here refers to Christians as the group who have the only circumcision that is now required and approved by God, the circumcision of the heart. (See study note on Ro 2:29.) Paul may here be completing a play on words that began in the preceding verse.​—See study note on Php 3:2.

are rendering sacred service: Or “are serving (worshipping).” The Greek verb la·treuʹo basically describes the act of serving. As used in the Scriptures, it refers to serving God or performing an action in connection with the worship of God.​—Mt 4:10; Lu 2:37; Ac 7:7; Ro 1:9; 2Ti 1:3; Heb 9:14; Re 22:3.

3:4

I . . . do have grounds for confidence in the flesh: In using the expression “flesh,” Paul refers to things that would have given him advantages from a human, or physical, point of view, such as those he lists at Php 3:5, 6.

3:5

of the tribe of Benjamin: In this verse and at Ro 11:1, Paul reveals that he is of the tribe of Benjamin. Here he does so in order to emphasize an aspect of his Jewish heritage. Benjamin was an honored tribe. Regarding the descendants of Benjamin, the patriarch Jacob had prophesied on his deathbed: “Benjamin will keep on tearing like a wolf. In the morning he will eat the prey, and in the evening he will divide spoil.” (Ge 49:27) That tribe did indeed produce many fearless and able warriors who fought like wolves to defend Jehovah’s people. Some Benjaminites fulfilled that prophecy “in the morning,” or at the dawn of the kingship that Jehovah established in Israel; others did so “in the evening,” or after the sun had set on that kingship. (1Sa 9:15-17; 1Ch 12:2; Es 2:5-7) Paul too proved to be a fierce fighter; he engaged in spiritual warfare against false doctrine and practice. He was also instrumental in teaching countless Christians how to wage such warfare.​—Eph 6:11-17.

a Hebrew born from Hebrews: Here Paul makes a point similar to the one he makes at 2Co 11:22, emphasizing his Jewish heritage. (See study note.) Paul is saying, in effect, that he is a genuine Hebrew, not of any non-Jewish stock. This statement may have been prompted by false teachers who questioned Paul’s Jewish background and boasted of their own. However, Paul stresses that such physical factors mean little to him.​—See study notes on Php 3:7, 8.

regarding law, a Pharisee: Paul writes here of his background in Judaism. He likely means that he was raised by parents who adhered to the Pharisaic branch of Judaism. (See study note on Ac 23:6.) There were also other Christians who had formerly been Pharisees. At Ac 15:5 (see study note), they are referred to as “those of the sect of the Pharisees.”

3:7

gains . . . loss: Paul uses the common business terms for “gains” and “loss” in this reference to his perceived advantages in life. Paul was brought up a Jewish Pharisee. (Php 3:5, 6) He was born into all the advantages and rights of a Roman citizen. (Ac 22:28) As a student of Gamaliel, he was highly educated and was fluent in both Greek and Hebrew; he might have become very prominent in Judaism. (Ac 21:37, 40; 22:3) However, Paul turned his back on such advantages and prospects, counting them now as loss in order to become a devoted follower of Christ. Paul’s course was in harmony with the counsel Jesus gave his disciples, namely, that they should carefully evaluate their priorities regarding gains and losses.​—Mt 16:26.

3:8

a lot of refuse: The word rendered “a lot of refuse,” which occurs only here in the Christian Greek Scriptures, may also be translated “garbage,” “rubbish,” or even “dung.” Paul thus vividly expresses the relative value he now places on the prospects and achievements that he valued so highly before becoming a Christian. (See study note on Php 3:5.) He expresses determination never to look back with regret on his choice to give up such advantages. Rather, all those things that were once so important to him, he now views as mere rubbish when compared to “the excelling value of the knowledge of Christ Jesus.”

3:9

the righteousness that is through faith in Christ: See study note on Ga 2:16.

3:10

submitting myself to a death like his: Spirit-anointed Christians submit themselves to a death like that of Jesus in that they enter into a life of sacrifice, which includes giving up any hope of everlasting life on earth. Throughout their life, they keep their integrity under test; they share in Christ’s sufferings, and some of them even face death daily. This course of life will lead to their death as integrity-keepers, a death like that of Christ. Afterward, they are raised to life as spirit creatures.​—Mr 10:38, 39; Ro 6:4, 5; see study note on Ro 6:3.

3:11

the earlier resurrection: Many translations simply use the word “resurrection.” However, Paul does not use the usual Greek word for resurrection (a·naʹsta·sis), but he uses a closely related word (e·xa·naʹsta·sis; lit., “out-resurrection,” Kingdom Interlinear) that occurs only here in the Christian Greek Scriptures. For this reason, a number of scholars comment that this expression refers to a special resurrection. The term was used in classical Greek literature to refer to getting up early in the morning. Paul’s use of this specialized word suggests that he has in mind a resurrection that comes early in the stream of time (1Co 15:23; 1Th 4:16), before the general resurrection of the dead to life on earth (Joh 5:28, 29; Ac 24:15). This early resurrection is also called “the first resurrection,” and it involves the raising of Christ’s spirit-anointed followers to life in heaven.​—Re 20:4-6.

3:12

Christ Jesus: Although some manuscripts omit “Jesus,” the longer reading has strong manuscript support.

3:13

forgetting the things behind: The Greek word for “forgetting” that Paul here uses can mean “to be unconcerned about.” Obviously, “the things behind” had not been erased from Paul’s memory, for he had just listed some of them. (See study note on Php 3:5.) Rather, on becoming a Christian, Paul focused on what lay ahead of him, much as a runner focuses on the part of the racecourse that lies before him. (See study note on stretching forward to the things ahead in this verse.) Paul’s choice of focus helped him to forget, or to be unconcerned about, “the things behind,” namely, the advantages and prospects that he had once enjoyed as a staunch proponent of Judaism. He refused to dwell on them because they no longer mattered to him.​—See study note on Php 3:8.

stretching forward to the things ahead: Paul’s wording suggests that he is likening himself to a runner, perhaps indirectly referring to athletes in the Greek games. (See study notes on 1Co 9:24.) This imagery was familiar to the Greco-Roman world, and runners were often represented in statues or portrayed on vases. A runner in a footrace would not focus on what was behind him; doing so would only slow him down. Second-century Greek writer Lucian used similar imagery, saying: “A good runner from the moment that the [starting] barrier falls thinks only of getting forward, sets his mind on the finish and counts on his legs to win for him.” The runner would strenuously put forth every effort to reach his goal, the finish line. Paul remained focused, not on the worldly goals he had left behind, but on the reward ahead of him.​—See study note on Php 3:14.

3:14

the prize of the upward call: Paul understood that his hope, like that of his fellow anointed Christians, was to rule with Christ in heaven as part of the Messianic Kingdom. (2Ti 2:12; Re 20:6) “The upward call” [or “calling”] is, in effect, an invitation to be part of that heavenly Kingdom. However, the “partakers of the heavenly calling [or “invitation,” ftn.]” (Heb 3:1, 2) need to make their “calling and choosing sure” (2Pe 1:10) by proving “faithful” to that calling (Re 17:14). Only then can they receive “the prize” associated with that invitation.​—See study note on Php 3:20.

3:16

let us go on walking orderly in this same course: The Greek verb here rendered “walking orderly in the same course” has the basic meaning “to be in a row or line.” It was used in a military sense to describe the orderly and unified marching of the front line of soldiers in ancient armies. It came to be used figuratively in the sense of “to follow; to be in line with; to hold to” a certain course or standard. Paul apparently had in mind a set course of forward movement. The Philippian Christians needed to continue in their Christian course of life, to hold on to the truths and standards of conduct they had learned. The expressions “walk orderly” and “walking orderly” are also used to render the other occurrences of the Greek verb in the Christian Greek Scriptures.​—Ac 21:24; Ro 4:12; Ga 5:25; 6:16.

3:18

enemies of the torture stake of the Christ: The expression refers to those who had once embraced Christianity but who had afterward abandoned it and turned to a sinful, selfish way of life. This made them, in effect, enemies of true worship. (Php 3:19) Here the term “torture stake” (Greek, stau·rosʹ) is used to represent Jesus’ sacrificial death on the stake. (See Glossary, “Stake”; “Torture stake.”) Jesus died in this way so that mankind would no longer be enslaved to sin but could become reconciled to God and enjoy a good relationship with Him. However, the actions of those “enemies of the torture stake” demonstrated that they had no appreciation for the benefits resulting from Jesus’ death.​—Heb 10:29.

3:19

end: Or “final end; complete end.” That is, the final outcome for the “enemies of the torture stake of the Christ” is “destruction.”​—Php 3:18.

their god is their belly: In a literal sense, the Greek word koi·liʹa, rendered “belly,” refers to a person’s “stomach” or inward parts. Here it is used figuratively to denote a person’s fleshly appetite, or desire. (See study note on Ro 16:18.) In Paul’s day, some Greek theater plays referred to a “belly god,” and characters in such plays said that their belly was “the greatest of divinities.” Latin philosopher Seneca, a contemporary of Paul, reproached a person who was “a slave to his belly.” It appears that for those whom Paul refers to at Php 3:18, indulging in fleshly desires was more important than serving Jehovah. Some may have overindulged in food or drink to the point of gluttony or drunkenness. (Pr 23:20, 21; compare De 21:18-21.) Others may have chosen to put the pursuing of opportunities available in the first-century world ahead of serving Jehovah. Some scholars suggest that Paul may here be referring to those who were scrupulously observing Jewish dietary laws. They were so concerned about observing such laws that what they ate became all important to them, became their god.

3:20

our citizenship: The city of Philippi was a Roman colony, and its inhabitants were granted many privileges. (See study notes on Ac 16:12, 21.) Some members of the congregation in Philippi may have had a form of Roman citizenship, which was highly prized. The distinction between citizens and noncitizens was an important issue. However, Paul here refers to citizenship in heaven, which was far superior. (Eph 2:19) He urges anointed Christians to focus, not on earthly things (Php 3:19), but on their future life as “citizens” of heaven.​—See study note on Php 1:27.

3:21

will transform our humble body to be like his glorious body: Paul here refers to the transformation that anointed Christians must undergo in order to live in the spirit realm as joint heirs with the Lord Jesus Christ. They must first die as humans. Then God, at his appointed time, will bring them back to life in entirely new bodies. (2Co 5:1, 2) They will receive spirit bodies that are incorruptible, having immortality. (1Co 15:42-44, 53; see study note on 1Co 15:38.) In that way, their humble, imperfect human body will be replaced with one that is “like” (lit., “conformed to”) Christ’s glorious spirit body.​—Ro 8:14-18; 1Jo 3:2.

4:1

the Lord: In this context, the title “Lord” (without the definite article before the Greek word for “Lord”) could refer either to Jehovah God or to Jesus Christ. However, a number of translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here, which may favor the understanding that this refers to Jehovah.​—Compare study note on Php 4:4.

4:2

to be of the same mind in the Lord: Paul’s letter to the Philippians is full of commendation and encouragement, but in this passage, Paul provides corrective counsel. The two Christian women he mentions in this verse must have had some differences that were serious enough to threaten the peace and unity of the congregation and to reach the attention of the apostle, who was imprisoned in distant Rome. Paul’s counsel does not suggest that the two were immature. (See study note on Php 4:3.) Paul knew from his own experience that differences can arise even between mature Christians. (Ac 15:37-39) Rather than taking sides in whatever their differences were, Paul gently urges both women to strive for oneness of mind and unity, based on their mutual love for the Lord.​—See study note on Joh 17:21.

4:3

true fellow worker: The phrase renders a Greek expression that literally means “genuine yokefellow.” Paul here addresses an unnamed Christian man in the Philippian congregation, entrusting him to help Euodia and Syntyche to resolve their differences by being “of the same mind in the Lord.” (See study note on Php 4:2.) It is noteworthy that Paul, an apostle appointed by Jesus Christ, sees himself as a fellow worker of his Christian brothers and sisters, not their master. (Ac 9:15; Ro 11:13) Rather than lord it over the congregation, Paul applies Christ’s words: “All of you are brothers.”​—Mt 23:8; 1Pe 5:3; see study note on 2Co 1:24.

who have striven side by side: Or “who have struggled hard side by side.” Even though Euodia and Syntyche seem to have some disagreement that is evidently known in the Philippian congregation, Paul still commends them for having worked with him earlier in preaching and teaching the good news. He describes the help that these women gave by using a Greek verb that he used earlier at Php 1:27, where it likewise conveys the idea of striving together with, working hard side by side, cooperating earnestly with.

whose names are in the book of life: This figurative book of remembrance is a loving assurance that faithful individuals are in God’s perfect memory and that he will reward them with eternal life, whether in heaven or on earth. (Re 3:5; 20:15) The Hebrew Scripture background of this expression shows that faithful people are listed in the book of life conditionally; they must continue faithful and obedient in order to remain there and receive the promised reward. (Ex 32:32, 33; Ps 69:28, ftn.; Mal 3:16) Paul has just mentioned two hardworking anointed women in the Philippian congregation, Euodia and Syntyche, who were having some kind of dispute. Yet, Paul sees them as included among his fellow workers whose names are inscribed in this figurative book. He does not conclude that their minor imperfections and failures would cost them the promised reward, which is assured as long as they endure in faith to the end. (Compare 2Ti 2:11, 12.) The imagery of names written in a book may have reminded Christians in Philippi, a Roman colony, of the city’s public register, which was inscribed with the names of those enjoying citizenship.

4:4

Always rejoice in the Lord: Paul again encourages the Philippians to “rejoice in the Lord.” (See study note on Php 3:1.) While the title “Lord” could refer either to Jehovah God or to Jesus Christ in this context, Paul is apparently echoing admonitions that are found in the Hebrew Scriptures and that refer to Jehovah.​—Ps 32:11; 97:12.

4:5

reasonableness: The Greek word rendered “reasonableness” is broad in meaning, conveying the idea of being yielding, courteous, or tolerant. This quality involves, not insisting on carrying out the letter of the law or demanding one’s rights, but being willing to adapt to existing circumstances. A reasonable person strives to be considerate and gentle. This quality of a Christian should become known to all men, that is, also to those outside the Christian congregation. One Bible translation renders the first part of the verse: “Have a reputation for being reasonable.” While all Christians strive to be reasonable, it is specifically required of the overseers in the congregation.​—1Ti 3:3; Tit 3:2; Jas 3:17; see study note on 2Co 10:1.

The Lord is near: The title “Lord” could refer either to Jehovah God or to Jesus Christ in this context. However, Paul may be echoing statements that are found in the Hebrew Scriptures and that refer to Jehovah, such as the words of Ps 145:18: “Jehovah is near to all those calling on him.” (See also Ps 34:18.) God draws close to all who draw close to him; he is near in that he hears the prayers of his servants and gives them protection. (Ac 17:27; Jas 4:8) Being aware of his closeness could help Christians to rejoice and to be reasonable, not to be overly anxious, as Php 4:6 points out. God is also near in the sense that he will soon replace this old world with a new one under his Kingdom. (1Jo 2:17) A few translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name in this verse.

4:6

Do not: The Greek expression here rendered “Do not be anxious” could also be rendered “Stop being anxious” or “Stop worrying.”​—See study note on Lu 12:22.

Do not be anxious: The Greek verb for “be anxious” (me·ri·mnaʹo) can refer to worrying or being overly concerned in a way that divides a person’s mind and distracts him, robbing him of joy. Several times, Jesus gave a similar exhortation. (See study notes on Mt 6:25; Lu 12:22.) Paul himself had ample reason for being anxious; he wrote this letter during his first imprisonment in Rome. (Php 1:7, 13, 14) He could also have been worried about being low on provisions (Php 4:12) and about the welfare of fellow believers (2Co 11:28 and study note). Paul encourages fellow believers in any such circumstances to “let [their] petitions be made known to God.”​—See also Ps 55:2, 22; 1Pe 5:7.

in everything: Anything that affects a Christian’s relationship with God or his life as one of God’s servants can be a proper subject of prayer. As long as our prayers are in harmony with God’s will, they may embrace virtually every facet of life. A Christian may feel free to talk to Jehovah about his inmost feelings, needs, fears, and anxieties.​—Mt 6:9-13; Joh 14:13 (see study note), 14; 16:23, 24; 1Pe 5:7; 1Jo 5:14.

prayer and supplication along with thanksgiving: Paul uses “prayer” as the general term for worshipful communication with God. “Supplication” is more specific; it is a strong word that suggests pleading or entreaty, often accompanied by strong emotions and even tears. (Heb 5:7) One reference work defines it as “the cry of personal need.” By adding “along with thanksgiving,” Paul shows that it is always fitting to express appreciation to God. Even in times of dire need, there are reasons to be grateful; Paul knew as much from his own experiences. (Ac 16:22-25; Eph 5:19, 20) Paul also mentions petitions, using a word that means “requests”; here, it focuses on the things asked for in prayer. Paul has just explained that a Christian’s petitions may embrace a wide array of needs.​—See study note on in everything in this verse.

4:7

the peace of God: This refers to the calmness and tranquility of mind that result from a Christian’s precious relationship with Jehovah God. A Christian may enjoy this peace even in the face of turbulent and trialsome circumstances. “The peace of God” does not come through mere meditation or personal effort; rather, it is given by Jehovah God himself, “the God of peace.” (Php 4:9; Nu 6:26; Ps 4:8; 29:11; Ro 15:33; see study note on Ga 5:22.) Having “the peace of God” is dependent on having a close relationship with Jehovah and doing what is good in his eyes. (Pr 3:32) He gives his servants confidence that he knows their needs and situation and that he answers their prayers. Such assurance puts their heart and mind at rest.​—Ps 34:18; 94:14; 2Pe 2:9; see study note on will guard in this verse.

that surpasses all understanding: The peace of God cannot be attained through human reasoning or planning. In fact, greater “understanding” of a situation may lead to greater anxiety and hopelessness. (Ec 1:18) However, the peace of God “surpasses” anything that humans can imagine. A servant of Jehovah may not see a way out of his problems. While God may do the unexpected and rescue his servants from their trial (Mr 10:27; 2Pe 2:9), at times the only solution may be patient endurance (Jas 5:11). In such situations, Jehovah will always give peace to those who fully trust in him. (Isa 26:3) Those who do not know Jehovah cannot fully understand the tranquility and peace of mind that God’s people enjoy in the face of serious problems, physical harm, or even death.

will guard: The Greek verb for “guard” is a military expression. The literal idea could refer to a sentry or to a garrison of troops that was assigned to guard a fortified city. (2Co 11:32) Here and elsewhere in the Christian Greek Scriptures, it is used metaphorically. (Ga 3:23; 1Pe 1:5) Philippi was a military city. The inhabitants of Philippi slept peacefully, knowing that soldiers were guarding the gates of their city. In a similar manner, faithful Christians have “the peace of God” guarding their hearts and minds, so that they enjoy peace of mind and spiritual security. They know that Jehovah cares for them and wants them to succeed. (Ps 4:8; 145:18; 1Co 10:13; 1Pe 5:10) That knowledge guards them from becoming overwhelmed by anxiety or discouragement.​—See study note on the peace of God in this verse.

your hearts: When the term “heart” is used figuratively in the Bible, it often refers to the total inner person. However, when mentioned together with the mind, or “mental powers,” it apparently takes on a more specific meaning and refers mainly to a person’s emotions, desires, and motives.​—See study note on Mt 22:37.

your mental powers: Or “your minds; your thoughts.” The Greek word Paul here uses refers to a person’s intellect. It is rendered “minds” at 2Co 3:14; 4:4; 11:3 and “thought” at 2Co 10:5. By mentioning both “hearts and . . . mental powers,” Paul emphasizes that “the peace of God” guards a Christian’s entire inner person.

by means of Christ Jesus: Christians can receive the peace that God gives only if they have faith in Jesus and understand his role in fulfilling God’s purpose. This is because Jesus’ ransom sacrifice opens the way to forgiveness of sins, which makes possible a close personal relationship with Jehovah. This relationship is the basis for true peace of mind and heart. (Ac 3:19; Ga 1:3-5; 1Jo 2:12) Christians can also draw comfort from remembering that as King of God’s Kingdom, Jesus will undo any damage Satan and his system may inflict. (Isa 65:17; 1Jo 3:8; Re 21:3, 4) Additionally, Jesus promised to be with his disciples, actively supporting them even through the last days of this system. This contributes to their peace of mind.​—Mt 28:19, 20; Php 1:18, 19.

4:8

righteous: See Glossary, “Righteousness.”

chaste: Or “pure.” The Greek word used here means pure and holy not only in conduct (sexual or otherwise) but also in thought and motive.​—Ps 24:3, 4; Eph 5:3; 1Ti 4:12; 5:2; Jas 3:17; 1Pe 3:2.

continue considering: The Greek word that Paul here uses conveys the idea of “thinking about”; “meditating on”; “letting one’s mind dwell on.” This verb form denotes ongoing or continuous action. Other translations thus use such phrasing as “fill all your thoughts with” or “don’t ever stop thinking about” the upbuilding subjects that Paul lists. Such positive thinking leads to action, affecting the Christian’s course of life.​—Php 4:9.

4:10

the Lord: In this context, the title “Lord” (without the definite article in Greek) could refer either to Jehovah God or to Jesus Christ. A number of Bible translations of the Christian Greek Scriptures into Hebrew and English use the divine name here, which may favor the idea that “Lord” refers to Jehovah in this context.​—See study note on Php 4:4.

4:11

self-sufficient: The Greek words rendered “self-sufficient” (2Co 9:8; Php 4:11) or “contentment” (1Ti 6:6) convey the idea of being content and satisfied with what one has or of having enough and not being dependent on others. Paul learned by experience to adapt to whatever circumstance he encountered in his travels. He was happy and content in any assignment Jehovah gave him. (Php 4:12, 13) Paul imitated Jesus, who did not try to store up great material wealth or settle down permanently. (Mt 8:20) Paul followed Jesus’ example by concentrating on doing God’s will and trusting in Jehovah to take care of basic needs.​—Heb 13:5.

4:15

Macedonia: See Glossary.

in the matter of giving and receiving: The Greek expression rendered “giving and receiving” was commonly used in business dealings to convey the sense of “debits and credits.” Undoubtedly, Paul is referring to the financial help that the Philippian Christians had given him. They had supported him with material gifts in appreciation for his sharing spiritual blessings with them. (Compare 1Co 9:11.) From the beginning​—when Lydia showed outstanding hospitality to Paul and his companions​—the Philippians earned a reputation for generosity. (Ac 16:14, 15) At least four times, the congregation sent Paul funds to help him in his ministry. The most recent instance​—when funds were sent by means of Epaphroditus while Paul was confined in Rome​—was among the reasons Paul wrote this letter. (2Co 11:9; Php 4:14, 16, 18) In his letters, Paul praised various Christian congregations for their generosity, which encouraged all the disciples to develop a giving spirit.​—Ro 15:26; 2Co 8:1-6.

4:18

God: Some translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here.

4:20

Amen: See study note on Ro 1:25.

4:22

the household of Caesar: At this time (c. 61 C.E.), the Roman Caesar, or emperor, was Nero. (See Glossary, “Caesar.”) Caesar’s household does not necessarily refer to the emperor’s immediate family. It would have included a wide array of servants numbering perhaps into the thousands. Among them were slaves, freedmen, even those in various branches of government service in Rome and in the provinces, along with their wives and children. Jewish writer Philo of Alexandria used the same Greek expression in referring to this vast group of people. (Flaccus, 35) Paul does not state how he was connected with Christians in Caesar’s household while he was imprisoned in Rome; nor does he say whether he had played a role in their conversion. How the Philippian Christians were connected with those of Caesar’s household is also unknown. It is possible that some Christians in Philippi were relatives or friends of some Christians in the emperor’s service, or household. Some may have been among the faithful ones whom Paul sent greetings to at the end of his letter to the Romans.​—Ro 16:3-16.

4:23

with the spirit you show: See study note on Ga 6:18.

show: Some ancient manuscripts add “Amen” at the end, but the shorter reading has good manuscript support and is viewed by many scholars as the original reading.