Verse by Verse

12 Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.

13 Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead,

14 I press toward the goal for the prize of the upward call of God in Christ Jesus.

perfected (v.12) = brought to completion — realizing the complete and constant power of Christ — spiritual maturity

press on (v.12) = pursue

that (v.12) — “if that” in KJV — as in verse 11, contingency (if, somehow), not condition

lay hold (v.12) = lay hold of so as to possess as one’s own

that for which Christ Jesus has also laid hold of me (v.12) — Paul desires to grasp the full meaning and purpose of what the Lord had done for him when he was saved on the road to Damascus.

Brethren (v.13) — Paul is expressing an earnest appeal

count (v.13) = looking back on a process and drawing a conclusion

I do not count myself (v.13) — emphasis on “I” in contrast to others who were counting themselves. Some considered themselves as sinlessly perfect, but Paul didn’t.

but one thing (v.13) — (“I do” was added by translators) Paul’s great object and goal

forgetting those things which are behind (v.13) — Paul isn’t surveying his past progress in the Christian life. He’s not resting on past laurels.

reaching (v.13) = stretching forward — continuing with the illustration of a foot race — concentrating on the goal

press (v.14) — pursue, same as “press on” in verse 12

goal (v.14) = aim, object — a mark on which the eye is fixed

prize of the upward call (v.14) — prize received (crowns?) at the high calling — not our “calling in life,” but a call from heaven that we should always focus on.

Paul is pursuing the goal of Christlikeness. He has no time to ponder either his life before salvation or even his earlier Christian life. He is setting his eyes entirely on the ultimate goal. If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth (Colossians 3:1-2).

Our goal is perfect Christlikeness, even though we will never obtain it until we are glorified.

10 That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death,

11 If, by any means, I may attain to the resurrection from the dead.

know (v.10) — more than mere knowledge — appropriation — to come to know by experience.

that I may know Him (v.10) — not referring to salvation. Paul was already saved. This is experiential knowledge applied to daily life.

power of His resurrection (v.10) — The power of new life and all it enables us to do — imparted by the Holy Spirit. At salvation, this power gives us new life, but it is also available in our daily lives (Romans 6:13) and, ultimately, when we are glorified.

fellowship of His sufferings (v.10) — being crucified with Christ (Galatians 2:20), but also the fact that living for Christ involved suffering for His sake (2 Corinthians 1:5; Colossians 1:24; 1 Peter 4:12-13) — the ongoing rejection of Christ.

conformed to His death (v.10) — death of the carnal self — dying to self, living as one who died with Christ and has been raised in newness of life (Romans 6:4, 6-8)

if (v.11) — not a condition — lit. “if somehow,” a contingency

If, by any means (v.11) — Paul (and we) will experience resurrection whether by martyrdom, natural death, or Rapture

attain (v.11) = reach, arrive at

resurrection from the dead (v.11) — identification with Christ in His resurrection and its effects — not referring to the physical resurrection which is assured to all believers (Philippians 1:21)

Paul’s statement, “If by any means I might attain unto the resurrection of the dead,” was not an expression of doubt, as it has been noted, but one of humility. He wanted to humbly attain to this particular resurrection. Since the apostle uses the definite article (the) he is making reference to a specific resurrection that we believe only pertains to the Body of Christ. He then uses a triple compound Greek word exanastasis, which literally means to stand up out from. This word is exclusively used by Paul and only appears in this passage. The last phrase, of the dead in the original has the idea of out from among the dead. So then, when we tie all of this together we have the following: “If by any  means, I might arrive unto the out-resurrection out from among the dead.”

We believe the out-resurrection is a reference to our spiritual resurrection in Christ, specifically in its practical application. When we follow the theme Paul has been developing of his identification with Christ, not only was he crucified with Christ, but he had also been raised with Him to walk in newness of life. As the apostle sought to apply this wonderful truth experientially, he wanted his resurrected life to stand out among those who were spiritually dead in the world so they might be drawn to Christ through his godly example. As Paul strove to attain his goal he had learned the importance of setting his affections on things above.

“If ye then be risen [past tense] with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:1-2). — Sadler, pages 158-159.

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But Paul has forfeited the loss of all things not only that he might appropriate Christ as Savior and have others see by his life that that was the case, but in order that he may know Him. The words “to know” are again, “to know by experience.” The tense causes us to translate, “to come to know by experience.” Paul wants to come to know the Lord Jesus in that fullness of experimental knowledge which is only wrought by being like Him. He wants to know also in an experiential way the power of Christ’s resurrection. That is, he wants to experience the same power which raised Christ from the dead surging through his own being, overcoming sin in his life and producing the Christian graces. The Greek word for “power” used here is the same one that is used in Romans 1:16, and means, “that which overcomes resistance.” He wants to come to know the fellowship of Christ’s sufferings. The Greek word for “fellowship: here means “a joint participation.” The sufferings of Christ spoken of here are of course not His substitutionary sufferings on the Cross, but His sufferings for righteousness’ sake while on earth. Paul speaks of these and of his joint-participation in them in Colossians 1:24.

When these four things are true of Paul, namely, to be discovered by men to be in Christ by the very life he lives, by coming to know Him better all the time, by experiencing the same power that raised Christ from the dead surging through is own being, and by becoming a joint-participant in His sufferings for righteousness’ sake, then Paul will constantly be made conformable to Christ’s death. The words “made conformable” mean literally, “to bring to the same form with some other person.” It is the same Greek word the apostle used in the great Kenosis passage (Philippians 2:5-8), meaning in its verb form “to give outward expression of one’s inner intrinsic nature.” Paul’s desire was that he might so come to know his Lord, the power of His resurrection operative in his life, and a joint-participation in His sufferings, that he would be brought to the place where he would become, both as to his inner heart life and also as to the outward expression of the same, like his Lord with respect to His death, not merely His physical death which was for others, but His death to self, as illustrated so vividly to the Philippians in the self-emptying of the Lord Jesus in 2:7, a self-emptying that was true of our Lord not only in His act of becoming incarnate and of stooping to the death of the Cross, but also one that conditioned His entire life and made it the beautiful life it was, a death to self, a denying of self for the blessing of others. This was what Paul was striving for. The most radical conformity is here indicated. It was not only the undergoing of a physical death like that of Christ’s, but a conformity to the spirit and temper of His life, the meekness, lowliness, and submission of Christ.

The expression “if by any means” is not an expression of doubt but one of humility. It is a modest but assured hope. The servant of the Lord who wrote this passage by the inspiration of the Holy Spirit also wrote Romans 8 which begins with no condemnation for the believer in Christ and ends with no separation of the believer from Christ. “Might attain” has the idea in the Greek text of “to arrive at, as at a goal.” The Greek word used here translated “resurrection” is only found here in the New Testament. It is literally “out resurrection.” The word Paul uses in 1 Corinthians 15:12 is the simple word for “resurrection,” speaking of the fact of either the lost or saved being raised from the dead. But here he has a reference to a particular group raised out from among those who are dead, the saints. Luke in Acts 4:2 speaks of this particular and separate resurrection of the saints out from among the unsaved dead who will be resurrected one thousand years later, and uses the same Greek word that Paul does, but does not prefix the preposition “out” to the word “resurrection,” the idea of a particular resurrection “out from among” coming from the Greek words translated “from the dead.” Paul’s use of the word “out,” here merely intensifies the idea of a particular and separate resurrection of the saints from that of the unsaved. This participation in the out-resurrection from among the dead will mean to Paul unbroken knowledge of and fellowship with Christ. Translation: Yes, for His sake I have been caused to forfeit all things, and I count them but dung, in order that I might come to know Him in an experiential way, and to come to know experientially the power of His resurrection, and a joint-participation in His sufferings, being brought to the place where my life will radiate a likeness to His death, if by any means I might arrive at the goal, namely, the out-resurrection out from among those who are dead. — Wuest, pages 93-95.

7 But what things were gain to me, these I have counted loss for Christ.

8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ

9 and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.

things (v.7) = what sort of things

gain (v.7) — plural, “gains” — like a miser counting his money

loss (v.7) — singular, “damage” — his assets became liabilities

Paul’s righteousness under the law (verses 4-6), he counted loss (past tense with continuing results). He counts (present tense) all things loss except the knowledge of Christ.

excellence (v.8) = the surpassing thing

knowledge (v.8) — through intimate fellowship and close association — knowledge that affects the heart, not just mental knowledge

suffered the loss (v.8) — Paul counted everything as a liability — lit. “forfeited”

rubbish (dung/refuse) (v.8) — lit. (plural) bits of refuse, as the leavings of a feast thrown to the dogs

gain (v.8) — same word used in verse 7

gain Christ (v.8) — not salvation but the acquisition of Christ’s perfections

be found (v.9) — not searching, but a legal term — an experience that bears testimony — “turn out to actually be”

from the law (v.9) — out of, as a source

in Christ (v.9) — by means of

from God (v.9) — out of, as a source

by faith (v.9) — by means of

4 Though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so:

5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee;

6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.

Paul demonstrates that, according to the law, he has more to boast about than even the Judaizers.

stock of Israel (v.5) — descended from Jacob (Israel) — of original stock, not proselytes

tribe of Benjamin (v.5) — not one of the 10 tribes which had fallen away

Hebrew of the Hebrews (v.5) — no Gentile blood — possessing  superior language and manners — not a Hellenistic Jew

touching the law, a Pharisee (v.5) — devoted, separated to the Law of Moses — one of the conservative leaders, practicing extreme nationalism and exclusivism — taught by Gamaliel (Acts 22:3)

zeal (v.6) = ardor

persecuting the church (v.6) — Paul uses irony to condemn himself

church (v.6) — the local Jerusalem kingdom church — always a local term, distinct from the Body of Christ

righteousness which is in the law (v.6) — obedience to the requirements of the law, including the sacrifices which atoned for his sins

blameless (v.6) — should be “becoming blameless”

The Judaizers had confidence in the flesh. That is, they trusted in human attainments, in the works of man. Theirs was not a supernatural system in which salvation was a work of God for man, but a natural system in which salvation was a work of man for God. They did not believe in a supernatural Judaism in which God had given salvation to the offerer of the symbolic sacrifice by virtue of the merits of the coming true sacrifice for sin, the Lord Jesus. Over against this dependence of the Judaizers upon human attainment and merit, Paul sets his own human attainments and merits, saying that he had more to boast of then they, and yet he had discarded all these and any dependence upon them in order that he might appropriate the salvation which is in Christ Jesus. Thus Paul uses himself as an example to warn the Philippians against the seductive snares of the Judaizers. — Wuest, pages 88-89.

1 Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.

2 Beware of dogs, beware of evil workers, beware of the mutilation!

3 For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.

finally (v.1) = lit. “for the rest” — what remains to be said, furthermore

same things (v.1) — probably referring to topics he’d already covered and was about to return to — teaching by repetition

safe (v.1) — to safeguard them

dogs (v.2) — prowling false teachers — wild dogs without an owner

evil workers (v.2) — perhaps “workers” refers to those who preached works necessary for salvation

mutilation (v.2) — the concision = cutting off — the sign without the substance, the law with no heart for God

we are the circumcision (v.3) — emphasis on “we” — spiritual circumcision (Colossians 2:11)

worship (v.3) = render service

God in the Spirit (v.3) — should be “by the Spirit of God” — true worship is by the Holy Spirit and not outward ritual

rejoice in Christ Jesus (v.3) — again, not an outward ritual (1 Corinthians 1:31)

flesh (v.3) = man in his natural state

25 Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need;

26 since he was longing for you all, and was distressed because you had heard that he was sick.

27 For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow.

28 Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful.

29 Receive him therefore in the Lord with all gladness, and hold such men in esteem;

30 because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.

I considered (v.25) — present tense — I think. I am sending — after weighing the facts

Epaphroditus (v.25) — lit. “charming” — named (by pagan parents) after the goddess Aphrodite

brother (v.25) — in the Lord

fellow worker (v.25) = “a worker with”

fellow soldier (v.25) — shared with Paul in spiritual warfare

your messenger (v.25) — lit. “apostle” — one who is sent on a special service

ministered (v.25) — representative service

longing (v.26) — tense indicates “has been and is longing”

distressed (v.26) — not knowing what to do for relief

sick (v.26) — Paul, evidently no longer exercised the gift of healing. In this case, Paul gives all the credit to God.

almost unto (v.27) = alongside of a neighbor. Ephaphroditus and death were next-door neighbors.

sorrow upon sorrow (v.27) — sorrow in addition to his imprisonment and his own thorn in the flesh. Sorrow = distress, afflictions. “Upon sorrow” — heaping up on one another.

I sent him (v.28) — I am sending him with this letter

eagerly (v.28) — hastily, diligently, sooner than would otherwise be expected

less sorrowful (v.28) — Paul’s sorrow continues, but this would lessen it.

esteem (v.29) — honor, high value

not regarding his life (v.30) — lit. “to throw aside” — expose to danger — a gambling term

lacking in  your service (v.30) — not a reproach.

Epaphroditus did what the Philippians would have done if they had been there.

17 Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all.

18 For the same reason you also be glad and rejoice with me.

19 But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state.

20 For I have no one like-minded, who will sincerely care for your state.

21 For all seek their own, not the things which are of Christ Jesus.

22 But you know his proven character, that as a son with his father he served with me in the gospel.

23 Therefore I hope to send him at once, as soon as I see how it goes with me.

24 But I trust in the Lord that I myself shall also come shortly.

poured out (v.17) — killed — poured out as a libation, sacrificed.

I am offered — The verb spendo means to pour out as a drink offering, make a libation (not to offer by way of a presentation). The word is used elsewhere in 2 Timothy 4:6 and again there in the passive voice, and the thought is taken from the pouring out of drink offerings in connection with sacrifices, whether Israelite (Numbers 15:1-11; 28:7-9) or heathen (Psalm 16:4). Paul presents himself as a sacrificial drink offering, whether as a result of his labors or by execution.

upon the sacrifice and service of your faith — Although the drink offerings were poured around the alter and not on it or on the sacrifice, yet the Septuagint of Numbers 15:5 and 28:24 uses the preposition epi, “upon.” as here, and heathen drink offerings were poured on the sacrifice.

The sacrifice, thusia, here stands for the victim, and not for the act of sacrificing. While in one aspect the believers were the sacrifice, as being consecrated to God, each being “a living sacrifice,” and that by reason of their faith, yet in Paul’s view here they were the offerers, their faith was the sacrifice, and Paul was the libation. — Vine, page 306

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The two terms Paul uses here, offered and sacrifice, are closely identified with the Jewish sacrificial system. The word “offered” has the idea to be poured out as a sacrifice in the sense of a libation, while the term “sacrifice” speaks of the act of the victim.

Essentially Paul is likening the sacrifice and service of the Philippians to the burnt offering in time past, which was a sweet savor offering that was well pleasing to God. Interestingly, it was a voluntary sacrifice that was done in the Lord’s service (Leviticus 1:3). When the Philippians pondered what the grace of God had done for them in bringing them salvation, they willingly devoted the remainder of their lives to the things of the Lord. No sacrifice was too great in their desire to glorify God.

In the Old Testament the libation or drink offering was also a sacrifice that was normally poured over the burnt offering, the two being closely related (Numbers 15:1-5). Since Paul was confident he would soon be released we do not believe that the apostle was necessarily speaking about being poured out in death at the hands of Nero. It has been correctly observed that Paul’s use of the present tense and passive voice implies that his life is still being poured out in his sacrificial ministry for them. — Sadler, pages 131-132.

rejoice (v.17) — with the idea of congratulations

for the same reason (v.18) = should be “in the same manner”

be glad and rejoice (v.18) — an exhortation to do so — to rejoice themselves and to congratulate him

But I hope in the Lord Jesus (v.19) — The phrases “in the Lord” and “in the Lord Jesus” are to be distinguished from “in Christ.” The latter is especially connected with the heavenly position and relationship of believers, the intimacy of the mystical union between Christ and them. The former phrases are used of their earthly relationships and circumstances, experiences and conduct, as being under His authority and control. — Vine, page 307

I also (v.19) — The Philippians will be comforted by Timothy’s presence and Paul will be comforted by Timothy’s report on them.

encouraged/good comfort (v.19) = well-souled — take courage and be of good cheer.

state (v. 19 and 20) — circumstances

like-minded (v.20) = of equal soul. There was no one else fit to go who would genuinely care for the Philippians spiritually.

care for (v.20) = anxious, concerned with

all (v.21) — of those with Paul, only Timothy served unselfishly

seek their own (v.21) — selfish

know (v.22) = recognize —  knowledge gained by experience

proven character (v.22) — proven fitness, met the test

in the gospel (v.22) — in furthering the gospel

I hope to send him (v.23) — emphasis on “him”

trust (v.24) = settled persuasion

Epaphroditus left immediately with Paul’s letter. Timothy would follow shortly in an official capacity as soon as Paul’s fate was known. Paul hoped that he, himself would follow shortly after Timothy.

14 Do all things without complaining and disputing,

15 that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world,

16 holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.

complaining (v.14) — secret debate (of a moral character) — secret discontent

disputing (v.14) — can be inward questioning (of an intellectual character) against another person or against God — rationalizing and calculating

blameless (v.15) — without fault, without grounds for a charge — outward expression of moral integrity

harmless (v.15) = should be “unmixed, pure” — discerning evil and choosing only good

children of God (v.15) — the Greek stresses “birth which manifests the likeness of the begetter” — resembling the father

without fault (v.15) = some texts have “without blemish” — inward condition

crooked (v. 15) = perverse, having departed from the truth

perverse (v.15) = having been turned out of the way, warp, pervert, twist

shine (v.15) — should be “appear,” be recognized — a statement, not a command.

lights (v.15) = light-bearers — We aren’t light, but we reflect Christ, who is

world (v.15) — present order of human affairs in opposition to God

holding fast (v.16) = holding out so as to offer

word of life (v.16) — the gospel

rejoice (v.16) — have a glorying, boast

day of Christ (v. 16) — beginning with the Rapture and continuing (see Philippians 1:6)

labored (v.16) — to exhaustion

Paul did not want his exhortation to the Philippians believers, that they reflect Christ in the world, to be without effect. He wanted them to settle their differences so he could look back on his ministry with them as something to glory in.

12 Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling;

13 for it is God who works in you both to will and to do for His good pleasure.

therefore (v.12) — looking back on the example of Christ in verses five through eleven

always obeyed (v.12) — beginning with the obedience of faith (Romans 1:5)

in my presence (v.12) — when Paul was in Philippi

much more in my absence (v.12) — when Paul wasn’t there to lead them and they had to depend on Christ

work out (v.12) — bring about a result by diligent effort. It says “work out,” not “work for” your salvation.

salvation (v.12) — the present experience of deliverance from evil — the realization of the power of God to do His will, commune with Him and be victorious over sin (as Paul did in 2 Timothy 4:7).

There are three aspects of salvation: past (justification); present (sanctification); and future (glorification). Sanctification is “worked out” in us by God with our free will. God works in us to want to, but wanting to doesn’t accomplish the desired objective. We have to actually do what God worked in us to want to do or we will never reach the goal of letting “this mind be in  you … “

Even in sanctification, our standing before God is perfect in Christ. But our state is the practical outworking of our standing. This is what Paul has in view here. They were to carry their salvation to its ultimate conclusion — Christlikeness

fear and trembling (v.12) not dread but watchfulness to avoid displeasing God — a reverent and constant consciousness — a fear of spiritual failure. These two words are always (in Scripture) used together to in relation to obedience. The fear here is self-distrust, taking heed lest we fall.

God who works in you (v.13) — emphasis is on “God” — the working isn’t ours but is God’s in-working

to will (v.13) = to desire. God gives us the desire and the power to do His will.

good pleasure (v.13) — with a good object in view. God acts in us to bring about good for us.

These verses highlight the believer’s responsibility and free will.

Paul was encouraging the Philippians not to miss an opportunity to give God their very best.

In verse 12, we have human responsibility, in verse thirteen, divine enablement, a perfect balance which must be kept if the Christian life is to be lived at its best. It is not a “let go and let God” affair. It is a “take hold with God” business. It is a mutual co-operation with the Holy Spirit in an interest and an activity in the things of God. The saint must not merely rest in the Holy Spirit for victory over sin and the production of a holy life. He must in addition to this dependence upon the Spirit, say a positive NO to sin and exert himself to the doing of the right. Here we have that incomprehensible and mysterious interaction between the free will of man and the sovereign grace of God. — Wuest, pages 74-75.

9 Therefore God also has highly exalted Him and given Him the name which is above every name,

10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth,

11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Therefore (v.9) — because of everything in verses four through eight

exalted (v.9) = raise to supreme majesty, to the highest rank of power

given (v.9) = given freely —  as a gift of love and approval

the name (v.9) — some commentaries say this is Jesus (Jehovah Is Salvation), some say it is “THE NAME,” some “King of Kings and Lord of Lords”

at the name (v.10) = should be “in the name” — in acknowledgment of all the Name stands for — authority, power, character

Jesus (v.10) — And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21).

every knee should bow (v. 10) — quote from Isaiah 45:23

• Oh come, let us worship and bow down; let us kneel before the Lord our Maker (Psalm 95:6).

• And it shall come to pass in that day that the Lord will thresh, from the channel of the River to the Brook of Egypt; and you will be gathered one by one, O you children of Israel.  So it shall be in that day: the great trumpet will be blown; they will come, who are about to perish in the land of Assyria, and they who are outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem (Isaiah 27:12-13).

• “And it shall come to pass that from one New Moon to another, and from one Sabbath to another, all flesh shall come to worship before Me,” says the Lord (Isaiah 66:23).

• And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles (Zechariah 14:16).

• But when He again brings the firstborn into the world, He says: “Let all the angels of God worship Him” (Hebrews 1:6).

those (v.10) — all animate creation (some commentaries include inanimate creation) — beings

those in heaven (v.10) — The Judgment Seat of Christ and the angels

those in earth (v.10) — the judgment of Israel and the nations at the end of the Tribulation

those under the earth (v.10) — the Great White Throne

The third event will transpire at the Great White Throne Judgment at the close of the millennium. In that day, all the unsaved of all ages, who are confined to the infernal regions under the earth will be raised from the dead. This is the second resurrection. The infernal regions made reference to here are located in hades, which is divided into three sections. The torment compartment where the unsaved presently reside, tartarus where the angels that sinned in the day of Noah are chained, and the abussos (bottomless pit) where Satan will be incarcerated during the millennial reign of Christ (Isaiah 14:9-11; Luke 16:19-31; 2 Peter 2:4; Revelation 20:1-3). All three of these realms are located in the center of the earth. — Sadler, page 116.

confess (v.11) = speak the same things — agree with, assent, admit — in Greek exomologeo — the “ex” means “out”, meaning publicly or openly.

Jesus Christ is Lord (v.11) — emphasis on “Lord” — in contrast with His servanthood in verse seven

glory of God the Father (v.11) — the ultimate object of the Son (John 17:4)

The Son humbled Himself, the Father exalted Him.