The MacArthur Study Bible, NKJV, page 611
2:10, 11 bow…confess. The entire intelligent universe is called to worship Jesus Christ as Lord (cf. Ps. 2). This mandate includes the angels in heaven (Rev. 4:2–9), the spirits of the redeemed (Rev. 4:10, 11), obedient believers on earth (Rom. 10:9), the disobedient rebels on earth (2 Thess. 1:7–9), demons and lost humanity in hell (1 Pet. 3:18–22). The Gr. word for “confess” means “to acknowledge,” “affirm,” or “agree” which is what everyone will eventually do in response to Christ’s lordship, willingly and blessedly or unwillingly and painfully.
2:10 at the name of Jesus. “Jesus” was the name bestowed at His birth (Matt. 1:21), not His new name. The name for Jesus given in the fullest sense after His exaltation, was “Lord” (see note on v. 11).
2:11 Lord. See note on v. 9. “Lord” primarily refers to the right to rule, and in the NT it denotes mastery over or ownership of people and property. When applied to Jesus, it certainly implies His deity, but it mainly refers to sovereign authority. glory of God the Father. The purpose of Christ’s exaltation (cf. Matt. 17:5; John 5:23; 13:31, 32; 1 Cor. 15:28).
2:12 obeyed. Their faithful response to the divine commands Paul had taught them (cf. Rom. 1:5; 15:18; 2 Cor. 10:5, 6). work out your own salvation. The Gr. verb rendered “work out” means “to continually work to bring something to fulfillment or completion.” It cannot refer to salvation by works (cf. Rom. 3:21–24; Eph. 2:8, 9), but it does refer to the believer’s responsibility for active pursuit of obedience in the process of sanctification (see notes on 3:13, 14; Rom. 6:19; cf. 1 Cor. 9:24–27; 15:58; 2 Cor. 7:1; Gal. 6:7–9; Eph. 4:1; Col. 3:1–17; Heb. 6:10, 11; 12:1, 2; 2 Pet. 1:5–11). fear and trembling. The attitude with which Christians are to pursue their sanctification. It involves a healthy fear of offending God and a righteous awe and respect for Him (cf. Prov. 1:7; 9:10; Is. 66:1, 2).
2:13 God who works in you. Although the believer is responsible to work (v. 12), the Lord actually produces the good works and spiritual fruit in the lives of believers (John 15:5; 1 Cor. 12:6). This is accomplished because He works through us by His indwelling Spirit (Acts 1:8; 1 Cor. 3:16, 17; 6:19, 20; cf. Gal. 3:3). to will and to do. God energizes both the believer’s desires and his actions. The Gr. word for “will” indicates that He is not focusing on mere desires or whimsical emotions but on the studied intent to fulfill a planned purpose. God’s power makes His church willing to live godly lives (cf. Ps. 110:3). good pleasure. God wants Christians to do what satisfies Him. Cf. Eph. 1:5, 9; 2 Thess. 1:11.
2:14 without complaining and disputing. The Gr. word for “complaining” is a term that actually sounds like what it means. Its pronunciation is much like muttering or grumbling in a low tone of voice. It is an emotional rejection of God’s providence, will, and circumstances for one’s life. The word for “disputing” is more intellectual and here means “questionings,” or “criticisms” directed negatively toward God.
2:15 that you may become. This introduces the reasons believers should have the right attitude in pursuing godliness. “Become” indicates a process—they are to be growing toward something they do not yet fully possess as children of God (cf. Eph. 5:1; Titus 2:1). blameless and harmless. “Blameless” describes a life that cannot be criticized because of sin or evil. “Harmless,” which can also be translated “innocent,” describes a life that is pure, unmixed, and unadulterated with sin, much like high quality metal without any alloy (cf. Matt. 10:16; Rom. 16:19; 2 Cor. 11:3; Eph. 5:27). without fault. Can also be translated “above reproach.” In the Gr. OT, it is used several times of the kind of sacrifice to be brought to God, i.e., spotless and without blemish (cf. Num. 6:14; 19:2; 2 Pet. 3:14). crooked and perverse generation. See Deut. 32:5. “Crooked” is the word from which the Eng. “scoliosis” (curvature of the spinal column) comes. It describes something that is deviated from the standard, which is true of all who stray from God’s path (cf. Prov. 2:15; Is. 53:6). “Perverse” intensifies this meaning by referring to one who has strayed so far off the path that his deviation is severely twisted and distorted (cf. Luke 9:41). Paul applies this condition to the sinful world system. shine as lights. A metaphorical reference to spiritual character. “Shine” can be more precisely rendered “you have to shine,” which means believers must show their character in the midst of a dark culture, as the sun, moon, and stars shine in an otherwise dark sky (see notes on Matt. 5:16; 2 Cor. 4:6; Eph. 5:8).
2:16 holding fast. A slightly different translation—”holding forth”—more accurately reflects the verb in the original text. Here it refers to believers’ holding out or offering something for others to take. the word of life. The gospel which, when believed, produces spiritual and eternal life (cf. Eph. 2:1). I may rejoice. See notes on v. 2; 4:1; 1 Thess. 2:19. day of Christ. See note on 1:6. run…or labored in vain. See note on Gal. 2:2. Paul wanted to look back on his ministry and see that all his efforts were worthwhile (cf. 1 Cor. 9:27; 1 Thess. 5:12; 2 Tim. 4:7; Heb. 13:17; 3 John 4).
2:17, 18 I…rejoice…you also…rejoice. An attitude of mutual joy ought to accompany any sacrificial Christian service (see notes on 1:4, 18, 26; cf. 2 Cor. 7:4; Col. 1:24; 1 Thess. 3:9).
2:17 being poured out. From the Gr. that means “to be offered as a libation or drink offering.” Some connect this with Paul’s future martyrdom, but the verb is in the present tense, which means he is referring to his sacrificial ministry among the Philippians. drink offering. This refers to the topping off of an ancient animal sacrifice. The offerer poured wine either in front of or on top of the burning animal and the wine would be vaporized. That steam symbolized the rising of the offering to the deity for whom the sacrifice was made (cf. Ex. 29:38–41; 2 Kin. 16:13; Jer. 7:18; Hos. 9:4). Paul viewed his entire life as a drink offering, and here it was poured on the Philippians’ sacrificial service. service of your faith. “Service” comes from a word that refers to sacred, priestly service (cf. Rom. 12:1; 1 Cor. 9:13) and was so used in the Gr. OT. Paul sees the Philippians as priests who were offering their lives sacrificially and faithfully in service to God (cf. 1 Pet. 2:9).
2:19–23 Paul tells the Philippians of his plans to send Timothy to Philippi to set him forth as a model spiritual servant.
2:19 Timothy. See note on 1:1.
2:20 I have no one like-minded. See notes on v. 2. Lit. “one souled,” and often translated “kindred spirit.” Timothy was one in thought, feeling, and spirit with Paul in love for the church. He was unique in being Paul’s protege (see note on 1 Cor. 4:17; cf. 1 Tim. 1:2; 2 Tim. 1:2). Paul had no other like Timothy because, sadly, “all” the others were devoted to their own purposes rather than Christ’s. See notes on 2 Tim. 1:15.
2:23, 24 Paul was eventually released from prison (cf. Acts 28:30), after which he may have visited the church at Philippi.
2:24 in the Lord. Paul knew his plans were subject to God’s sovereignty (cf. James 4:13–17).
2:25–30 This passage is a compelling look at love and unity among believers. All the parties show selfless affection for each other.
2:25 Epaphroditus. Paul wanted to send Timothy (v. 23) and come himself (v. 24), but found it necessary to send this man, a native Philippian of whom, outside this passage, little is known. His name was a common Gr. one, taken from a familiar word that originally meant “favorite of Aphrodite” (Gr. goddess of love). Later, the name came to mean “lovely” or “loving.” He was sent to Paul with gifts (4:18) and was to remain and serve Paul as he could (v. 30). messenger. This comes from the same word that yields the Eng. “apostle.” He was not an apostle of Christ (see note on Rom. 1:1), but an apostle (“sent one”) in the broader sense (see note on Rom. 1:5) that he was an apostle of the church in Philippi, sent to Paul with their monetary love gift (see note on 1:7; cf. 2 Cor. 8:23). Paul’s sending him back to the church with this letter needed an explanation, lest they think Epaphroditus had not served Paul well.
2:26 distressed. The Gr. term describes the confused, chaotic, heavy state of restlessness that results from a time of turmoil or great trauma. Epaphroditus was more concerned about the Philippians’ worry for him than he was about his own difficult situation.
2:27 sick almost unto death. Perhaps by the time he arrived in Rome, he had become seriously ill, but now was recovered enough to go back home to labor with the church, who needed him more than Paul did.
2:28 sorrowful. More accurately translated “concern” or “anxiety.” Paul had a great burden for all the people in the churches (cf. 2 Cor. 11:2), and he was concerned here because the Philippians were so distressed about Epaphroditus (see note on 1:8).
2:29 esteem. Men like him are worthy of honor. See notes on 1 Thess. 5:12, 13.
2:30 close to death. This refers to the same thing mentioned as sickness in vv. 26, 27.
Philippians 3
3:1 Finally. Paul has reached a transition point—not a conclusion, since 44 verses remain. Cf. 4:8. rejoice in the Lord. Cf. 4:1. Paul’s familiar theme throughout the epistle (see Introduction: Historical and Theological Themes), which has already been heard in chaps. 1, 2. This, however, is the first time he adds “in the Lord,” which signifies the sphere in which the believers’ joy exists—a sphere unrelated to the circumstances of life, but related to an unassailable, unchanging relationship to the sovereign Lord. the same things. What he is about to teach them in the verses that follow, he had previously given them instruction in, regarding their opponents (cf. 1:27–30). is safe. A safeguard to protect the Philippians from succumbing to the false teachers.
3:2 dogs. During the first century, dogs roamed the streets and were essentially wild scavengers. Because dogs were such filthy animals, the Jews loved to refer to Gentiles as dogs. Yet here Paul refers to Jews, specifically the Judaizers, as dogs to describe their sinful, vicious, and uncontrolled character. For more on those who taught that circumcision was necessary for salvation, see Introduction to Galatians: Background and Setting; see notes on Acts 15:1; Gal. 2:3. evil workers. The Judaizers prided themselves on being workers of righteousness. Yet Paul described their works as evil, since any attempt to please God by one’s own efforts and draw attention away from Christ’s accomplished redemption is the worst kind of wickedness. mutilation. In contrast to the Gr. word for “circumcision,” which means “to cut around,” this term means “to cut down (off).” Like the prophets of Baal (1 Kin. 18:28) and pagans who mutilated their bodies in their frenzied rituals, which were forbidden in the OT (Lev. 19:28; 21:5; Deut. 14:1; Is. 15:2; Hos. 7:14), the Judaizers’ circumcision was, ironically, no spiritual symbol; it was merely physical mutilation (see note on Gal. 5:12).
3:3 we are the circumcision. The true people of God do not possess merely a symbol of the need for a clean heart (see note on Gen. 17:11), they actually have been cleansed of sin by God (see notes on Rom. 2:25–29). worship God in the Spirit. The first characteristic Paul uses to define a true believer. The Gr. word for “worship” means to render respectful spiritual service, while “Spirit” should have a small “s,” to indicate the inner person. See notes on John 4:23, 24. rejoice in Christ Jesus. The Gr. word for “rejoice” means “to boast with exultant joy.” The true Christian gives all the credit for all that he is to Christ (cf. Rom. 15:17; 1 Cor. 1:31; 2 Cor. 10:17; see note on v. 1). no confidence in the flesh. By “flesh” Paul is referring to man’s unredeemed humanness, his own ability and achievements apart from God (see note on Rom. 7:5). The Jews placed their confidence in being circumcised, being descendants of Abraham, and performing the external ceremonies and duties of the Mosaic law—things that could not save them (see notes on Rom. 3:20; Gal. 5:1–12). The true believer views his flesh as sinful, without any capacity to merit salvation or please God.
3:4–7 To counteract the Judaizers’ claim that certain ceremonies and rituals of Judaism were necessary for salvation, Paul described his own lofty attainments as a Jew, which were greater than those his opponents could claim, but were of no benefit for salvation.
3:5 the eighth day. Paul was circumcised on the prescribed day (Gen. 17:12; 21:4; Lev. 12:3). of Israel. All true Jews were direct descendants of Abraham, Isaac, and Jacob (Israel). Paul’s Jewish heritage was pure. of the tribe of Benjamin. Benjamin was the second son of Rachel (Gen. 35:18), and one of the elite tribes of Israel, who along with Judah, remained loyal to the Davidic dynasty and formed the southern kingdom (1 Kin. 12:21). Hebrew of the Hebrews. Paul was born to Hebrew parents and maintained the Hebrew tradition and language, even while living in a pagan city (cf. Acts 21:40; 26:4, 5). a Pharisee. The legalistic fundamentalists of Judaism, whose zeal to apply the OT Scriptures directly to life led to a complex system of tradition and works righteousness (see note on Matt. 3:7). Paul may have come from a line of Pharisees (cf. Acts 22:3; 23:6; 26:5).
3:6 zeal, persecuting the church. To the Jew, “zeal” was the highest single virtue of religion. It combines love and hate; because Paul loved Judaism, he hated whatever might threaten it (see notes on Acts 8:3; 9:1). the righteousness which is in the law. The standard of righteous living advocated by God’s law. Paul outwardly kept this, so that no one could accuse him of violation. Obviously his heart was sinful and self-righteous. He was not an OT believer, but a proud and lost legalist.
3:7 what things were gain…I have counted loss. The Gr. word for “gain” is an accounting term that means “profit.” The Gr. word for “loss” also is an accounting term, used to describe a business loss. Paul used the language of business to describe the spiritual transaction that occurred when Christ redeemed him. All his Jewish religious credentials that he thought were in his profit column, were actually worthless and damning (cf. Luke 18:9–14). Thus, he put them in his loss column when he saw the glories of Christ (cf. Matt. 13:44, 45; 16:25, 26).
3:8–11 Paul described the benefits that accrued to his profit column when he came to Christ.
3:8 knowledge of Christ Jesus. To “know” Christ is not simply to have intellectual knowledge about Him; Paul used the Gr. verb that means to know “experientially” or “personally” (cf. John 10:27; 17:3; 2 Cor. 4:6; 1 John 5:20). It is equivalent to shared life with Christ (see note on Gal. 2:20). It also corresponds to a Heb. word used of God’s knowledge of His people (Amos 3:2) and their knowledge of Him in love and obedience (Jer. 31:34; Hos. 6:3; 8:2). rubbish. The Gr. word refers to garbage or waste, and can even be translated “dung” or “manure.”
3:9 be found in Him. Paul was “in Christ” (see note on 1:1). His union with Christ was possible only because God imputed Christ’s righteousness to him so that it was reckoned by God as his own (see notes on Rom. 1:17; 3:24). not having my own righteousness…from the law. This is the proud self-righteousness of external morality, religious ritual and ceremony, and good works. It is the righteousness produced by the flesh, which cannot save from sin (Rom. 3:19, 20; Gal. 3:6–25). faith in Christ. Faith is the confident, continuous confession of total dependence on and trust in Jesus Christ for the necessary requirement to enter God’s kingdom (see note on Rom. 1:16). And that requirement is the righteousness of Christ, which God imputes to every believer (see note on Rom. 3:24).
3:10 I may know Him. See note on v. 8. Paul’s emphasis here is on gaining a deeper knowledge and intimacy with Christ. the power of His resurrection. Christ’s resurrection most graphically demonstrated the extent of His power. By raising Himself from the dead, Christ displayed His power over both the physical and spiritual worlds. fellowship of His sufferings. This refers to a partnership—a deep communion of suffering that every believer shares with Christ, who is able to comfort suffering Christians because He has already experienced the same suffering, and infinitely more (Heb. 2:18; 4:15; 12:2–4; cf. 2 Cor. 5:21; 1 Pet. 2:21–24). conformed to His death. As Christ died for the purpose of redeeming sinners, so Paul had that same purpose in a lesser sense; he lived and would willingly die to reach sinners with the gospel. His life and death, though not redemptive, were for the same purpose as his Lord’s.
3:11 by any means. Reflecting his humility, he didn’t care how God brought it to pass, but longed for death and for the fulfillment of his salvation in his resurrection body (cf. Rom. 8:23). the resurrection from the dead. Lit. “the resurrection out from the corpses.” This is a reference to the resurrection which accompanies the rapture of the church (1 Thess. 4:13–17; cf. 1 Cor. 15:42–44).
3:12–14 Paul uses the analogy of a runner to describe the Christian’s spiritual growth. The believer has not reached his goal of Christlikeness (cf. vv. 20, 21), but like the runner in a race, he must continue to pursue it. That this is the goal for every believer is also clear from Rom. 8:29; 2 Thess. 2:13, 14; 1 John 3:2 (see notes there).
3:12 Not that I have already attained. The race toward Christlikeness begins with a sense of honesty and dissatisfaction. press on. The Gr. word was used of a sprinter, and refers to aggressive, energetic action. Paul pursued sanctification with all his might, straining every spiritual muscle to win the prize (1 Cor. 9:24–27; 1 Tim. 6:12; Heb. 12:1). lay hold…laid hold of me. “Lay hold” means “to make one’s own possession.” Christ chose Paul for the ultimate purpose of conforming Paul to His glorious image (Rom. 8:29), and that is the very goal Paul pursued to attain.
