Philippians 3

Php 3:1-21.

WARNING AGAINST

JUDAIZERS:

HE

HAS

GREATER

CAUSE THAN

THEY TO

TRUST IN

LEGAL

RIGHTEOUSNESS, BUT

RENOUNCED

IT FOR

CHRIST'S

RIGHTEOUSNESS, IN

WHICH

HE

PRESSES AFTER

PERFECTION:

WARNING AGAINST

CARNAL

PERSONS:

CONTRAST OF THE

BELIEVER'S

LIFE AND

HOPE.

1. Finally--rather, not with the notion of time, but making a

transition to another general subject, "Furthermore" [BENGEL and WAHL] as in

1Th 4:1.

Literally, "As to what remains," &c. It is often used at the conclusion

of Epistles for "finally"

(Eph 6:10;

2Th 3:1).

But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending

to close his Epistle, but was led by the mention of the Judaizers into

a more lengthened dissertation.

the same things--concerning "rejoicing," the prevailing feature in

this Epistle

(Php 1:18, 25; 2:17; 4:4,

where, compare the "again I say," with "the same things" here).

In the Lord--marks the true ground of joy, in contrast with "having

confidence in the flesh," or in any outward sensible matter of boasting

(Php 3:3).

not grievous--"not irksome."

for you it is safe--Spiritual joy is the best safety against

error

(Php 3:2;

Ne 8:10,

end).

2. Beware--Greek, "Have your eye on" so as to beware of. Contrast

"mark," or "observe," namely, so as to follow

Php 3:17.

dogs--Greek, "the dogs," namely, those impure persons "of whom

I have told you often"

(Php 3:18, 19);

"the abominable" (compare

Re 21:8,

with Re 22:15;

Mt 7:6;

Tit 1:15, 16):

"dogs" in filthiness, unchastity, and snarling

(De 23:18;

Ps 59:6, 14, 15;

2Pe 2:22):

especially "enemies of the cross of Christ"

(Php 3:18;

Ps 22:16, 20).

The Jews regarded the Gentiles as "dogs"

(Mt 15:26);

but by their own unbelief they have ceased to be the true Israel, and

are become "dogs" (compare

Isa 56:10, 11).

evil workers--

(2Co 11:13),

"deceitful workers." Not simply "evildoers" are meant, but men who

"worked," indeed, ostensibly for the Gospel, but worked for evil:

"serving not our Lord, but their own belly"

(Php 3:19;

compare

Ro 16:18).

Translate, "The evil workmen," that is, bad

teachers (compare

2Ti 2:15).

concision--Circumcision had now lost its spiritual

significance, and was now become to those who rested on it as any

ground of justification, a senseless mutilation. Christians have the

only true circumcision, namely, that of the heart; legalists

have only "concision," that is, the cutting off of the flesh. To

make "cuttings in the flesh" was expressly prohibited by the law

(Le 21:5):

it was a Gentile-heathenish practice

(1Ki 18:28);

yet this, writes Paul indignantly, is what these legalists are

virtually doing in violation of the law. There is a remarkable

gradation, says BIRKS [Horæ

Apostolicæ] in Paul's language as to circumcision. In his

first recorded discourse

(Ac 13:39),

circumcision is not named, but implied as included in the law of Moses

which cannot justify. Six or seven years later, in the Epistle to

Galatians

(Ga 3:3),

the first Epistle in which it is named, its spiritual inefficiency is

maintained against those Gentiles who, beginning in the Spirit, thought

to be perfected in the flesh. Later, in Epistle to Romans

(Ro 2:28, 29),

he goes farther, and claims the substance of it for every believer,

assigning the shadow only of it to the unbelieving Jew. In Epistle to

Colossians

(Col 2:11; 3:11),

still later, he expounds more fully the true circumcision as the

exclusive privilege of the believer. Last of all here, the very name is

denied to the legalist, and a term of reproach is substituted,

"concision," or flesh-cutting. Once obligatory on all the

covenant-people, then reduced to a mere national distinction, it was

more and more associated in the apostle's experience with the open

hostility of the Jews, and the perverse teaching of false brethren.

3. "We are the (real) circumcision"

(Ro 2:25-29;

Col 2:11).

worship God in the Spirit--The oldest manuscripts read, "worship

Spirit

(Joh 4:23, 24).

Legal worship was outward, and consisted in outward acts, restricted to

certain times and places. Christian worship is spiritual,

flowing from the inworkings of the Holy Spirit, not relating to certain

isolated acts, but embracing the whole life

(Ro 12:1).

In the former, men trusted in something human, whether descent from the

theocratic nation, or the righteousness of the law, or mortification of

"the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER]

(Ro 1:9).

rejoice in Christ Jesus--"make our boast in Christ Jesus," not

in the law: the ground of their boasting.

have no confidence in the flesh--but in the Spirit.

4. "Although I (emphatical) might have confidence even in the

flesh." Literally, "I having," but not using, "confidence in the

flesh."

I more--have more "whereof I might have confidence in the flesh."

5. In three particulars he shows how he "might have confidence in

the flesh"

(Php 3:4):

(1) His pure Jewish blood. (2) His legal preciseness and high status as

such. (3) His zeal for the law. The Greek is literally, "Being

in circumcision an eighth day person," that is, not one circumcised in

later life as a proselyte, but on the eighth day after birth, as the

law directed in the case of Jew-born infants.

of the tribe of Benjamin--son of Rachel, not of the maid-servant

[BENGEL].

Hebrew of the Hebrews--neither one or other parent being Gentile. The

"Hebrew," wherever he dwelt, retained the language of his fathers.

Thus Paul, though settled in Tarsus, a Greek city, calls himself a

Hebrew. A "Grecian" or Hellenist, on the other hand, in the New

Testament, is the term used for a "Greek-speaking" Jew [TRENCH].

touching the law--that is, as to legal status and strictness.

a Pharisee--"of the straitest sect"

(Ac 26:5).

6. Concerning--Translate as before and after, "As touching Zeal"

(compare

Ac 22:3; 26:9).

blameless--Greek, "having become blameless" as to

ceremonial righteousness: having attained

in the eyes of man blameless legal perfection. As to the holiness

before God, which is the inner and truest spirit of the law, and

which flows from "the righteousness of God by faith," he on the

contrary declares

(Php 3:12-14)

that he has not attained perfection.

7. gain--rather as Greek, "gains"; including all possible

advantages of outward status, which he had heretofore enjoyed.

I counted--Greek, "I have counted for Christ's sake loss."

He no longer uses the plural as in "gains"; for he counts them all but

one great "loss"

(Mt 16:26;

Lu 9:25).

8. Yea doubtless--The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those

things just mentioned "loss for Christ's sake, but, moreover, I even

DO count

ALL things but loss," &c.

for the excellency--Greek, "On account of the surpassing excellency

(the supereminence above them all) of the knowledge of Christ Jesus."

my Lord--believing and loving appropriation of Him

(Ps 63:1;

Joh 20:28).

for whom--"on account of whom."

I have suffered the loss--not merely I "counted" them "loss," but

have actually lost them.

all things--The Greek has the article, referring to the preceding

"all things"; "I have suffered the loss of them all."

dung--Greek, "refuse (such as excrements, dregs, dross)

cast to the dogs," as the derivation expresses. A "loss" is of

something having value; but "refuse" is thrown away as not worthy of

being any more touched or looked at.

win--Translate, to accord with the translation,

Php 3:7,

"gain Christ." A man cannot make other things his "gain" or

chief confidence, and at the same time "gain Christ." He who loses all

things, and even himself, on account of Christ, gains Christ: Christ is

His, and He is Christ's

(So 2:16; 6:3;

Lu 9:23, 24;

1Co 3:23).

9. be found in him--"be found" at His coming again, living spiritually

"in Him" as the element of my life. Once lost, I have been "found,"

and I hope to be perfectly "found" by Him

(Lu 15:8).

own righteousness . . . of the law--

(Php 3:6;

Ro 10:3, 5).

"Of," that is, from.

righteousness . . . of God by faith--Greek,

"which is from God (resting) upon faith." Paul was

transported from legal bondage into Christian freedom at once, and

without any gradual transition. Hence, the bands of Pharisaism were

loosed instantaneously; and opposition to Pharisaic Judaism took the

place of opposition to the Gospel. Thus God's providence fitly prepared

him for the work of overthrowing all idea of legal justification. "The

righteousness of faith," in Paul's sense, is the righteousness or

perfect holiness of Christ appropriated by faith, as the

objective ground of confidence for the believer, and also as a

new subjective principle of life. Hence it includes the essence

of a new disposition, and may easily pass into the idea of

sanctification, though the two ideas are originally distinct. It is not

any arbitrary act of God, as if he treated as sinless a man persisting

in sin, simply because he believes in Christ; but the objective

on the part of God corresponds to the subjective on the part of

man, namely, faith. The realization of the archetype of holiness

through Christ contains the pledge that this shall be realized in all

who are one with Him by faith, and are become the organs of His Spirit.

Its germ is imparted to them in believing although the fruit of a life

perfectly conformed to the Redeemer, can only be gradually developed in

this life [NEANDER].

10. That I may know him--experimentally. The aim of the "righteousness"

just mentioned. This verse resumes, and more fully explains, "the

excellency of the knowledge of Christ"

(Php 3:8).

To know HIM is more than merely to know a

doctrine about Him. Believers are brought not only to

redemption, but to the Redeemer Himself.

the power of his resurrection--assuring believers of their

justification

(Ro 4:25;

1Co 15:17),

and raising them up spiritually with Him, by virtue of their

identification with Him in this, as in all the acts of His redeeming

work for us

(Ro 6:4;

Col 2:12; 3:1).

The power of the Divine Spirit, which raised Him from literal death, is

the same which raises believers from spiritual death now

(Eph 1:19, 20),

and shall raise their bodies from literal death hereafter

(Ro 8:11).

the fellowship of his sufferings--by identification with Him in His

sufferings and death, by imputation; also, in actually bearing

the cross whatever is laid on us, after His example, and so "filling up

that which is behind of the afflictions of Christ"

(Col 1:24);

and in the will to bear aught for His sake

(Mt 10:38; 16:24;

2Ti 2:11).

As He bore all our sufferings

(Isa 53:4),

so we participate in His.

made conformable unto his death--"conformed to the likeness of His

death," namely, by continued sufferings for His sake, and mortifying of

the carnal self

(Ro 8:29;

1Co 15:31;

2Co 4:10-12;

Ga 2:20).

11. If by any means--not implying uncertainty of the issue, but the

earnestness of the struggle of faith

(1Co 9:26, 27),

and the urgent need of jealous self-watchfulness

(1Co 10:12).

attain unto the resurrection of the dead--The oldest manuscripts read,

"the resurrection from (out of) the dead," namely, the first

resurrection; that of believers at Christ's coming

(1Co 15:23;

1Th 4:15;

Re 20:5, 6).

The Greek word occurs nowhere else in the New Testament. "The

power of Christ's resurrection"

(Ro 1:4),

ensures the believer's attainment of the "resurrection from the (rest

of the) dead" (compare

Php 3:20, 21).

Compare "accounted worthy to obtain the resurrection from the

dead"

(Lu 20:35).

"The resurrection of the just"

(Lu 14:14).

12. Translate, "Not that I," &c. (I do not wish to be

understood as saying that, &c.).

attained--"obtained," namely, a perfect knowledge of Christ, and of

the power of His death, and fellowship of His sufferings, and a

conformity to His death.

either were already perfect--"or am already

perfected," that is, crowned with the garland of victory,

my course completed, and perfection absolutely reached.

The image is that of a race course throughout. See

1Co 9:24;

Heb 12:23.

See TRENCH [Greek Synonyms of the New

Testament].

I follow after--"I press on."

apprehend . . . apprehended--"If so be that I

may lay hold on that (namely, the prize,

Php 3:14)

for which also I was laid hold on by Christ" (namely, at my

conversion,

So 1:4;

1Co 13:12).

Jesus--omitted in the oldest manuscripts. Paul was close to

"apprehending" the prize

(2Ti 4:7, 8).

Christ the Author, is also the Finisher of His people's "race."

13. I--whatever others count as to themselves. He who counts himself

perfect, must deceive himself by calling sin infirmity

(1Jo 1:8);

at the same time, each must aim at perfection, to be a Christian

at all

(Mt 5:48).

forgetting those things . . . behind--Looking

back is sure to end in going back

(Lu 9:62):

So Lot's wife

(Lu 17:32).

If in stemming a current we cease pulling the oar against it, we are

carried back. God's word to us is as it was to Israel, "Speak unto the

children of Israel that they go forward"

(Ex 14:15).

The Bible is our landmark to show us whether we are progressing or

retrograding.

reaching forth--with hand and foot, like a runner in a race, and the

body bent forward. The Christian is always humbled by the contrast

between what he is and what he desires to be. The eye reaches before and

draws on the hand, the hand reaches before and draws on the foot

[BENGEL].

unto--towards

(Heb 6:1).

14. high calling--literally, "the calling that is above"

(Ga 4:26;

Col 3:1):

"the heavenly calling"

(Heb 3:1).

"The prize" is "the crown of righteousness"

(1Co 9:24;

2Ti 4:8).

Re 2:10,

"crown of life."

1Pe 5:4,

"a crown of glory that fadeth not away." "The high," or "heavenly

calling," is not restricted, as ALFORD thinks, to

Paul's own calling as an apostle by the summons of God from heaven; but

the common calling of all Christians to salvation in Christ,

which coming from heaven invites us to heaven, whither accordingly our

minds ought to be uplifted.

15. therefore--resuming

Php 3:3.

"As many of us then, as are perfect," that is, full grown (no

longer "babes") in the Christian life

(Php 3:3,

"worshipping God in the Spirit, and having no confidence in the

flesh"),

1Co 2:6,

fully established in things of God. Here, by "perfect," he means one

fully fit for running [BENGEL]; knowing and

complying with the laws of the course

(2Ti 2:5).

Though "perfect" in this sense, he was not yet "made perfect"

(Greek) in the sense intended in

Php 3:12,

namely, "crowned with complete victory," and having attained

absolute perfection.

thus minded--having the mind which he had described,

Php 3:7-14.

otherwise minded--having too high an opinion of yourselves as to

your attainment of Christian perfection. "He who thinks that he

has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were

tempted to think to attain to perfection by the law

(Ga 3:3):

who needed the warning

(Php 3:3),

"Beware of the concision," though on account of their former piety,

Paul hopes confidently (as in

Ga 5:10)

that God will reveal the path of right-mindedness to them. Paul taught

externally God "reveals" the truth internally by His Spirit

(Mt 11:25; 16:17;

1Co 3:6).

unto you--who sincerely strive to do God's will

(Joh 7:17;

Eph 1:17).

16. The expectation of a new revelation is not to make you less

careful in walking according to whatever degree of knowledge of divine

things and perfection you have already attained. God makes further

revelations to those who walk up to the revelations they already have

(Ho 6:3).

rule, let us mind the same thing--omitted in the oldest manuscripts.

Perhaps partly inserted from

Ga 6:16,

and Php 2:2.

Translate then, "Whereunto we have attained, let us walk on (a military

term, march in order) in the same (the measure of knowledge

already attained)."

17. followers--Greek, "imitators together."

of me--as I am an imitator of Christ

(1Co 11:1):

Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ";

"imitators of Christ together with me" (see on

Php 2:22;

Eph 5:1).

mark--for imitation.

which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are

walking so as ye have an example in us." But in BENGEL'S translation,

"inasmuch as," or "since," instead of "as."

18. many walk--in such a manner. Follow not evildoers, because they

are "many"

(Ex 23:2).

Their numbers are rather a presumption against their being Christ's

"little flock"

(Lu 12:32).

often--There is need of constant warning.

weeping--

(Ro 9:2).

A hard tone in speaking of the inconsistencies of professors is the

very opposite of Paul's spirit, and David's

(Ps 119:136),

and Jeremiah's

(Jer 13:17).

The Lord and His apostles, at the same time, speak more strongly

against empty professors (as the Pharisees), than against open

scoffers.

enemies of the cross of Christ--in their practice, not in

doctrine

(Ga 6:14;

Heb 6:6; 10:29).

19. destruction--everlasting at Christ's coming.

Php 1:28,

"perdition"; the opposite word is "Saviour"

(Php 3:20).

end--fixed doom.

whose god is their belly--

(Ro 16:18);

hereafter to be destroyed by God

(1Co 6:13).

In contrast to our "body"

(Php 3:21),

which our God, the Lord Jesus, shall "fashion like unto His

glorious body." Their belly is now pampered, our body now wasted; then

the respective states of both shall be reversed.

glory is in their shame--As "glory" is often used in the Old Testament

for God

(Ps 106:20),

so here it answers to "whose God," in the parallel clause; and "shame"

is the Old Testament term contemptuously given to an idol

(Jud 6:32,

Margin).

Ho 4:7

seems to be referred to by Paul (compare

Ro 1:32).

There seems no allusion to circumcision, as no longer glorious,

but a shame to them

(Php 3:2).

The reference of the immediate context is to sensuality, and carnality

in general.

mind earthly things--

(Ro 8:5).

In contrast to

Php 3:20;

Col 3:2.

20. our conversation--rather, "our state" or "country";

our citizenship: our life as citizens. We are but pilgrims on

earth; how then should we "mind earthly things?"

(Php 3:19;

Heb 11:9, 10, 13-16).

Roman citizenship was then highly prized; how much more should the

heavenly citizenship

(Ac 22:28;

compare

Lu 10:20)?

is--Greek, "has its existence."

in heaven--Greek, "in the heavens."

look for the Saviour, the Lord Jesus Christ--"We wait for (so the

same Greek is translated,

Ro 8:19)

the Lord Jesus as a (that is, in the capacity of a) Saviour"

(Heb 9:28).

That He is "the Lord," now exalted above every name, assures our

expectation

(Php 2:9-11).

Our High Priest is gone up into the Holy of Holies not made with hands,

there to atone for us; and as the Israelites stood outside the

tabernacle, expecting Aaron's return (compare

Lu 1:21),

so must we look unto the heavens expecting Christ thence.

21. Greek, "Who shall transfigure the body

of our humiliation (namely, in which our humiliation has place,

2Co 4:10;

Eph 2:19;

2Ti 2:12),

that it may be conformed unto the body of His glory

(namely, in which His glory is manifested), according to the

effectual working whereby," &c. Not only shall He come as our

"Saviour," but also as our Glorifier.

even--not only to make the body like His own, but "to subdue

all things," even death itself, as well as Satan and sin. He gave a

sample of the coming transfiguration on the mount

(Mt 17:1,

&c.). Not a change of identity, but of fashion or

form

(Ps 17:15;

1Co 15:51).

Our spiritual resurrection now is the pledge of our bodily resurrection

to glory hereafter

(Php 3:20;

Ro 8:11).

As Christ's glorified body was essentially identical with His body of

humiliation; so our resurrection bodies as believers, since they shall

be like His, shall be identical essentially with our present bodies,

and yet "spiritual bodies"

(1Co 15:42-44).

Our "hope" is, that Christ, by His rising from the dead, hath obtained

the power, and is become the pattern, of our resurrection

(Mic 2:13).