Philippians 3:16

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Philippians 3:16 in Multiple Translations

Berean Standard Bible BSB

Nevertheless, we must live up to what we have already attained.

King James Version KJV

Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

American Standard Version ASV

only, whereunto we have attained, by that same rule let us walk.

Bible in Basic English BBE

Only, as far as we have got, let us be guided by the same rule.

Free Bible Version FBV

We just need to make sure that we follow what we already have understood.

Geneva Bible 1599 GNV

Neuerthelesse, in that whereunto wee are come, let vs proceede by one rule, that wee may minde one thing.

Young's Literal Translation YLT

but to what we have come — by the same rule walk, the same thing think;

World English Bible WEB

Nevertheless, to the extent that we have already attained, let’s walk by the same rule. Let’s be of the same mind.

Noah Webster Bible WBS

Nevertheless, to what we have already attained, let us walk by the same rule, let us mind the same thing.

Douay-Rheims 1899 DRV

Nevertheless whereunto we are come, that we be of the same mind, let us also continue in the same rule.

Translation for Translators T4T

What is important is that we must conduct our lives according to what God has already revealed to us.

Plain English Version PEV

We started to learn about the way God wants us to live, so we have to keep on living his way and keep on doing the things he taught us to do. That is the most important thing for all of us to do.

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Berean Amplified Bible — Philippians 3:16

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

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Philippians 3:16 Interlinear (Deep Study)

BIB

GRK πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

πλην plēn G4133 but/however Adv

εις eis G1519 toward Prep

ο hos, hē G3739 which Rel-ASN

εφθασαμεν phthanō G5348 to precede/arrive Verb-AAI-1P

τω ho G3588 the/this/who Art-DSM

αυτω autos G846 it/s/he Pron-DSM

στοιχειν stoicheō G4748 to follow Verb-PAN

κανονι kanōn G2583 rule Noun-DSM

το ho G3588 the/this/who Art-ASN

αυτο autos G846 it/s/he Pron-ASN

φρονειν phroneō G5426 to reason Verb-PAN

Greek Word Study

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Greek Word Reference — Philippians 3:16

πλην plēn G4133 "but/however" Adv

The word 'but' or 'however' is used to show a contrast, as in Matthew 11:22 and Luke 6:24. It introduces a new idea.

Definition: πλήν adv., [in LXX for רַק, בַּד, אַךְ, etc. ;] __1. introducing a clause (= ἀλλά, δέ; "it is obvious that πλήν was the regular word in the vulgar language": Bl., § 77, 13), yet, howbeit, only: Mat.11:22, 24 18:7 26:39, 64 (M, Pr., 86), Luk.6:24, 35 10:11, 14 10:20 11:41 12:31 13:33 17:1 18:8 19:27 22:21-22, 42 (WH, mg. om.) Luk.23:28, 1Co.11:11, Eph.5:33, Php.3:16 4:14, Rev.2:25; π. ὅτι (Hdt., Plat., al.), except that, save that, Act.20:23, Php.1:18. __2. As prep., with genitive, except, save (cl.) : Mrk.12:32, Jhn.8:10, Act.8:1 15:28 27:22.† (AS)

Usage: Occurs in 31 NT verses. KJV: but (rather), except, nevertheless, notwithstanding, save, than See also: 1 Corinthians 11:11; Luke 18:8; Revelation 2:25.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ο hos, hē G3739 "which" Rel-ASN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εφθασαμεν phthanō G5348 "to precede/arrive" Verb-AAI-1P

To precede or arrive means to come before someone or something else. This word is used in 1 Thessalonians 4:15 and Romans 9:31. It can also mean to arrive at a place.

Definition: φθάνω [in LXX for נָגַע hi., מְטָא, etc. ;] __1. to come before another, anticipate (cl.): with accusative of person(s), 1Th.4:15. __2. In late writers and MGr. (see Kennedy, Sources, 156; Lft., Notes, 35), to come, arrive: Rom.9:31; before εἰς, Php.3:16; ἄχρι, 2Co.10:14; ἐπί (cf. Da TH Dan.4:21, and see Dalman, Words, 107), Mat.12:28, Luk.11:20, 1Th.2:16 (cf. προ-φθάνω).† (AS)

Usage: Occurs in 7 NT verses. KJV: (already) attain, come, prevent See also: 1 Thessalonians 2:16; Luke 11:20; Romans 9:31.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

στοιχειν stoicheō G4748 "to follow" Verb-PAN

To follow or walk in line with something, like marching in step. In Romans 4:12 and Galatians 5:25, it means to live in accordance with a rule or principle, like following God's ways.

Definition: στοιχέω, -ῶ (στοῖχος, a row), [in LXX: Ecc.11:6 (כָּשֵׁר) * ;] to be in rows (of waves, plants, etc., as well as of men), to walk in line (esp. of marching in file to battle; Xen., Cyr., vi, 3, 34, al.). Metaphorical, in late writers, to walk by rule: Act.21:24; with dative, to walk by or in (as a rule of life), Rom.4:12 (cf. MM, xxiii), Gal.5:25 6:16, Php.3:16 (cf. συν-στοιχέω).† (AS)

Usage: Occurs in 5 NT verses. KJV: walk (orderly) See also: Acts 21:24; Galatians 6:16; Romans 4:12.

κανονι kanōn G2583 "rule" Noun-DSM

A standard or rule, like a measuring rod, used to guide faith and practice, as seen in Galatians 6:16. It can also mean a boundary or area of activity. The term is used to describe a guideline for living.

Definition: κανών, -όνος, ὁ (cf. κάννα, and Heb. קָנֶה, a reed), [in LXX: Mic.7:4, Jdth.13:6, 4Ma.7:21 (and in Aq., Psa.19:5, Job.38:5)* ;] __1. a rod or bar (Jth, l.with). __2. a measuring rule; hence, metaph, __3. a rule or standard: Gal.6:16. __4. a limit (RV, province): 2Co.10:13-16. (For the history of the word and esp. its later meanings, see Westc., Canon, App. A; cf. also MM, Exp., xv; Cremer, 744.)† (AS)

Usage: Occurs in 5 NT verses. KJV: line, rule See also: 2 Corinthians 10:13; 2 Corinthians 10:16; Philippians 3:16.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αυτο autos G846 "it/s/he" Pron-ASN

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

φρονειν phroneō G5426 "to reason" Verb-PAN

This word means to think or reason, as in Romans 12:3, where Paul encourages believers to think soberly about themselves.

Definition: φρονέω, -ῶ (φρήν), [in LXX: Deu.32:29, Zec.9:2 (חָכָם), Psa.94:8 (שָׂכַל hi.), Isa.44:18 (בִּין) Isa.44:28, Est.8:13, Wis.1:1 14:30, 1Ma.10:20, 2Ma.9:12; 2Ma.14:8 2Mac 14:26 * ;] __1. to have understanding (Hon., al.). __2. to think, to be minded in a certain way: ὡς νήπιος, 1Co.13:11; with accusative (usually neut., adj., or pron., as frequently in cl.), ὃ δεῖ, Rom.12:3; ἃ, Act.28:22; τοῦτο, Php.3:15; τι ἑτέρως, ib.; οὐδὲν ἄλλο, Gal.5:10; τ. αὐτὸ φ. (Deiss., BS, 256), to be of the same mind, 2Co.13:11, Php.2:2 4:2; id. before εἰς (ἐν) ἀλλήλους(οις), Rom.12:16 15:5; τ. ἓν φ., Php.2:2 (Lft., in l); before ὑπέρ, Php.1:7. __3. to have in mind, be mindful of, think of (Hdt., Xen., al.; Es, 1Mac, ll. with): τὰ τ. θεοῦ, opposite to τ. τ. ἀνθρώπων, Mat.16:23, Mrk.8:33; τὰ τ. σαρκός, opposite to τ. τ. πνεύρατος, Rom.8:5; τ. ἐπίγεια, Php.3:19; τὰ ἄνω, opposite to τ. ἐπὶ τ. γῆς, Col.3:2; τοῦτο φρονεῖτε (RV, have this mind in you), Php.2:5; ὑψηλά, Rom.12:16; φ. ἡμέραν (to observe a day), Rom.14:6; before ὑπέρ, Php.4:10 (cf. κατα-, παρα-, περι-, ὑπερ-φρσνέω).† (AS)

Usage: Occurs in 21 NT verses. KJV: set the affection on, (be) care(-ful), (be like-, + be of one, + be of the same, + let this) mind(-ed), regard, savour, think See also: 1 Corinthians 4:6; Philippians 2:5; Romans 8:5.

Study Notes — Philippians 3:16

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Gill's Exposition on Philippians 3:16
Jamieson-Fausset-Brown on Philippians 3:16
Matthew Poole's Commentary on Philippians 3:16
Trapp's Commentary on Philippians 3:16
Ellicott's Commentary on Philippians 3:16
Adam Clarke's Commentary on Philippians 3:16
Cambridge Bible on Philippians 3:16
Barnes' Notes on Philippians 3:16
Whedon's Commentary on Philippians 3:16
Sermons on Philippians 3:16

Context — Pressing on toward the Goal

14I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus. 15All of us who are mature should embrace this point of view. And if you think differently about some issue, God will reveal this to you as well.

16Nevertheless, we must live up to what we have already attained.

17Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you. 18For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ.

Cross References

	Reference	Text (BSB)
1	Colossians 2:6	Therefore, just as you have received Christ Jesus as Lord, continue to walk in Him,
2	Revelation 3:3	Remember, then, what you have received and heard. Keep it and repent. If you do not wake up, I will come like a thief, and you will not know the hour when I will come upon you.
3	Revelation 2:4–5	But I have this against you: You have abandoned your first love. Therefore, keep in mind how far you have fallen. Repent and perform the deeds you did at first. But if you do not repent, I will come to you and remove your lampstand from its place.
4	Hebrews 10:38–39	But My righteous one will live by faith; and if he shrinks back, I will take no pleasure in him.” But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.
5	Galatians 6:16	Peace and mercy to all who walk by this rule, even to the Israel of God.
6	Romans 15:5	Now may the God who gives endurance and encouragement grant you harmony with one another in Christ Jesus,
7	Philippians 1:27	Nevertheless, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending side by side for the faith of the gospel,
8	Philippians 2:2	then make my joy complete by being like-minded, having the same love, being united in spirit and purpose.
9	2 Peter 2:10–20	Such punishment is specially reserved for those who indulge the corrupt desires of the flesh and despise authority. Bold and self-willed, they are unafraid to slander glorious beings. Yet not even angels, though greater in strength and power, dare to bring such slanderous charges against them before the Lord. These men are like irrational animals, creatures of instinct, born to be captured and destroyed. They blaspheme in matters they do not understand, and like such creatures, they too will be destroyed. The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you. Their eyes are full of adultery; their desire for sin is never satisfied; they seduce the unstable. They are accursed children with hearts trained in greed. They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. But he was rebuked for his transgression by a donkey, otherwise without speech, that spoke with a man’s voice and restrained the prophet’s madness. These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error. They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him. If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse than it was at first.
10	Philippians 4:2	I urge Euodia and Syntyche to agree with each other in the Lord.

Philippians 3:16 Summary

[This verse is reminding us to keep moving forward in our spiritual journey, and to not get stuck in the past. It's like when you're learning a new skill, and you've already made some progress - you don't want to go back to the beginning, but instead keep building on what you've already learned, as seen in Hebrews 6:1-3. We should strive to live out the spiritual growth and maturity we've already experienced, and trust God to help us continue growing, as seen in Philippians 1:6.]

Frequently Asked Questions

What does it mean to 'live up to what we have already attained'?

This means that as believers, we should strive to consistently live out the spiritual growth and maturity we have already experienced, as seen in Philippians 3:16, and not fall back into old patterns of sin, as warned against in 1 Corinthians 10:12.

How can I know what I have already attained in my spiritual journey?

You can reflect on your spiritual journey and identify the areas where you have grown and matured, such as an increased understanding of God's love, as seen in Ephesians 3:18, or a greater ability to forgive others, as seen in Matthew 6:14-15.

Is it possible to lose what I have already attained?

Yes, it is possible to lose spiritual ground if we are not careful, as seen in 2 Peter 3:17-18, which warns against falling from our secure position in Christ, but we can also regain it by repenting and returning to a close relationship with God, as seen in 1 John 1:9.

How does this verse relate to my daily life?

This verse encourages us to be mindful of our daily actions and choices, and to make sure they align with the spiritual growth and maturity we have already attained, as seen in Colossians 1:10, which encourages us to walk worthy of the Lord.

Reflection Questions

What are some areas in my life where I have experienced spiritual growth, and how can I continue to build on those areas?
In what ways can I 'live up to what I have already attained' in my relationships with others, such as my family, friends, and coworkers?
How can I balance the desire to continue growing spiritually with the need to be content with where I am currently in my journey, as seen in Philippians 4:11-12?
What are some potential temptations or challenges that could cause me to fall back into old patterns of sin, and how can I prepare myself to resist them, as seen in 1 Corinthians 10:13?

Gill's Exposition on Philippians 3:16

Nevertheless, whereto we have already attained,.... Whatever degree of knowledge of Christ, and the truths of his Gospel, is attained to, let it be retained, and not departed from: let us walk by the

Jamieson-Fausset-Brown on Philippians 3:16

Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

Matthew Poole's Commentary on Philippians 3:16

Nevertheless, whereto we have already attained; however, let us, or we ought to, walk in obedience to Christ, love to him and each other, according to the light we have already received, trusting he would make known his mind more clearly to us. Our using the light we have well, is the ready way to have more: it behoves us, then, to live suitably to that degree of the knowledge of Christ we have attained, but still within our lines, with regard to the same rule. Let us walk by the same rule: whether in this metaphorical allusion the apostle do borrow his phrase from architects, soldiers, or racers, is not much material. Be sure he had an eye to that same rule which was well known to them, and by which he regulated himself, and therefore it was such a canon as really had a Divine stalnp upon it, that very canon in exact conformity whereunto God’ s Israel might be sure of the best peace, . The unerring word of God, exemplified in the condescending love of Christ, whom he had proposed to their imitation, in whom he was found, and the fellowship of whose sufferings he desired to know more perfectly, being heavenly-minded, in opposition to those who became enemies to his cross, ,19: With ,15; the rule of faith, love, and a Christian life, or heavenly conversation, which he doth elsewhere call a walking in the Spirit, and according to the Spirit, in opposition to walking in and after the flesh, ,5 Galatians 5:16. Let us mind the same thing: in like manner, all of us who are spiritual, grown Christians, should be so affected, being of one accord, one mind, and one judgment, in imitation of Christ; so far that the adult, or better grown Christians, should not despise the weak or less grown, neither should they judge the adult; but in the fundamental articles, those main principles of the Christian institution wherein we all agree, in that common salvation towards which we all press, agreeable to the analogy of faith, we should still be perfecting holiness in the fear of God, by the same rule of faith, and loving and mutual condescension, by the unity of our judgments in the main business of religion, the concord of our affections, the concurrence of our ends, our consent and delight in the same truth: we should declare to the church of God, in our differences Christ is not divided, but in the variety of persuasions in lesser matters, (not fundamental), the purity, holiness, and peace of the church is still preserved, .

Trapp's Commentary on Philippians 3:16

16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Ver. 16. Let us walk by the same rule] To wit, of the word; and then you may say, Lord, if I be deceived, thou hast deceived me. Or it may be rendered thus, Let us proceed by one rule; for the word στοιχωμεν is military, and signifies to go on in order, according to the general’ s commands; who else may justly punish our prosperous disobediences, our disorderly successes.

Ellicott's Commentary on Philippians 3:16

(16) Let us walk . . .—In this verse the last words appear to be an explanatory gloss. The original runs thus: Nevertheless—as to that to which we did attain—let us walk by the same. The word “walk” is always used of pursuing a course deliberately chosen. (See Acts 21:24; Romans 4:12; Galatians 5:25.) The nearest parallel (from which the gloss is partly taken) is Galatians 6:16, “As many as walk by this rule, peace be upon them.” In this passage there seems to be the same double reference which has pervaded all St. Paul’s practical teaching. He is anxious for two things—that they should keep on in one course, and that all should keep on together. In both senses he addresses the “perfect;” he will have them understand that they have attained only one thing—to be in the right path, and that it is for them to continue in it; he also bids them refrain from setting themselves up above “the imperfect;” for the very fact of division would mark them as still “carnal,” mere “babes in Christ” (1 Corinthians 3:1-4).

Adam Clarke's Commentary on Philippians 3:16

Verse 16. Whereto we have already attained] Let us not lose that part of the race which we have already run, let us walk by the same rule-let us keep the white line continually in view, let us mind the same thing, always considering the glorious prize which is held out by God through Christ Jesus to animate and encourage us. The MSS., versions and fathers of the Alexandrian recension or edition, and which are supposed by Griesbach and others to contain the purest text, omit the words κανονιτοαυτοπρονειν, and read the verse thus: Whereunto we have already attained let us walk; or, according to what we have already attained, let us regulate our life, There is so much disagreement about the above words in the MSS., c., that most critics consider them as a sort of gloss, which never made an original part of the text. Dr. White says, Certissime delenda "Most certainly they should be obliterated."

Cambridge Bible on Philippians 3:16

16. Nevertheless] Better, with R.V., only; a word, like the Greek, of less contrast and easier transition.attained] Not the same Greek verb as that in Philippians 3:12, though R.V. (with A.V.) gives the same English. The verb here is properly used, in classical Greek, of anticipation (so 1 Thessalonians 4:15), arrival beforehand, rapid arrival. Later, and so ordinarily in N.T., it loses much at least of this speciality, and means little besides “to reach,” “to arrive.” Still, a shadow of the first meaning may be traced in most places; a suggestion of an arrival which is either sudden, or achieved in spite of obstacles. The latter idea would be in place here, where the metaphor of the race with its difficulties is still present; as if to say, “whereunto we have succeeded in arriving.”—The verb is in the aorist, but the English perfect is obviously right.let us walk by the same &c.] The Greek verb is in the infinitive, “to walk”; a frequent idiomatic substitute for the mood of command or appeal. Apparently this construction is always used in address to others (see Alford here), and thus we should render “walk ye &c.”—The verb here rendered “walk” means not only movement on the feet in general, but orderly and guided walking, stepping along a line. The appeal is to take care of Christian consistency in detail, up to the full present light, on the unchanging principles of the Gospel, which are essentially “the same” for all. And there is a reference, doubtless, in the words “the same,” to the Philippians’ tendency to differences of opinion and feeling.The words after “by the same” are an excellent explanation, but not part of the text. Read, in the same [path or principle].

Barnes' Notes on Philippians 3:16

Nevertheless, whereto we have already attained, let us walk by the same rule - This is a most wise and valuable rule, and a rule that would save much difficulty and contention in the church, if it were honestly applied.

Whedon's Commentary on Philippians 3:16

16. Walk by the same rule—Different persons have reached different points along the common path in which all genuine believers are walking, and, however it may be as to any future enlightenment, all

Sermons on Philippians 3:16

	Sermon	Description
	Let Us Me Thus Minded by Stephen Kaung	In this sermon, the preacher recounts the story of Saul's encounter with Jesus on the road to Damascus. Saul, who later became the apostle Paul, was persecuting Christians when he
	Debate: Protestant Antidote to Modern Disunity (1/5) Protestant Fundamentals of Separation and Unity by Greg Barrow	In this sermon transcript, the speaker addresses the issue of misrepresentation and criticism towards the Puritan Reformed Church of Edmonton (P.R.C.E.). The speaker criticizes Mr.
	Seventeen Years in Canaan by Daniel Steele	Daniel Steele shares his journey of spiritual growth, from his early struggles with doubts and desires for a profound conversion to his eventual experience of a deep, transformativ
	Our Charter Is From God by A.W. Tozer	The preacher delves into the Greek word 'stoicheo', which means to walk in line with the Spirit as a continual and habitual action in the believer's life. This involves behaving pr
	So Walk Ye in Him by A.B. Simpson	A.B. Simpson emphasizes the importance of abiding in Christ and maintaining a continuous spiritual fire within our hearts. He compares the effort required to keep our spiritual hab
	Hold Fast That Which Is Good by A.B. Simpson	A.B. Simpson emphasizes the importance of holding onto foundational truths while being open to new revelations from God. He warns against the danger of constantly abandoning establ
	(Europe 2008) Session 4 - Assuming the Ministry of Christ by B.H. Clendennen	In this sermon, the preacher emphasizes the importance of following Jesus wholeheartedly. He highlights how the disciples left everything behind to follow Jesus and how they watche