Text -- Philippians 3:14 (NET)

3:14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 3:14

Toward the goal ( kata skopon ).

"Down upon the goal,"who is Jesus himself to whom we must continually look as we run (Heb 12:2). The word means a watchman, then the goal or mark. Only here in N.T.

Robertson: Phi 3:14

Unto the prize ( eis to brabeion ).

Late word (Menander and inscriptions) from brabeus (umpire who awards the prize). In N.T. only here and 1Co 9:24.

Robertson: Phi 3:14

Of the high calling ( tēs anō klēseōs ).

Literally, "of the upward calling."The goal continually moves forward as we press on, but yet never out of sight.

Vincent: Phi 3:14

One thing

I do is supplied. Some supply I count , which is less appropriate, since what follows is concerned with action rather than with thinking or reckoning.

Vincent: Phi 3:14

Reaching forth ( ἐπεκτεινόμενος )

Only here in the New Testament. Ἑπί direction, after ; ἐκ forth ; τείνω to stretch . Rev., stretching forward . The metaphor is that of the footrace. Bengel says: " The eye outstrips and draws onward the hand, and the hand the foot."

Wesley: Phi 3:14

Even that part of the race which is already run.

Wesley: Phi 3:14

Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfect holiness and eternal glory.

Wesley: Phi 3:14

The author and finisher of every good thing.

JFB: Phi 3:14

Literally, "the calling that is above" (Gal 4:26; Col 3:1): "the heavenly calling" (Heb 3:1). "The prize" is "the crown of righteousness" (1Co 9:24; 2Ti 4:8). Rev 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.

Clarke: Phi 3:14

I press toward the mark - Κατα σκοπον διωκω· I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal. See the concluding observations on 1Co 9:27

What is called σκοπος, mark or scope, here, is called κανων, the line, i.e. the marked line, Phi 3:16. When it was said to Diogenes, the cynic, "Thou art now an old man, rest from thy labors;"to this he answered: Ει δολιχον εδραμον, προς τῳ τελει εδει με ανειναι, και μη μαλλον επιτειναι ; "If I have run long in the race, will it become me to slacken my pace when come near the end; should I not rather stretch forward?"Diog. Laert., lib. vi. cap. 2. sec. 6

Clarke: Phi 3:14

For the prize of the high calling of God - The reward which God from above calls me, by Christ Jesus, to receive. The apostle still keeps in view his crown of martyrdom and his glorious resurrection.

Defender: Phi 3:14

"Press toward" is the same as "follow after," as in Phi 3:12.

Defender: Phi 3:14

The Greek word for "mark" here actually means "watch," referring to being watchful for signs of the approaching end of the race.

Defender: Phi 3:14

The "prize" is nothing less than God's "crown of righteousness" which the Righteous Judge (2Ti 4:7, 2Ti 4:8) will award those who have finished the course.

Defender: Phi 3:14

This "high calling" could very well be the great rapture at the end of the age when the Lord says: "Come up hither" (Rev 4:1), and we are "caught up ... to meet the Lord in the air" (1Th 4:17)."

TSK: Phi 3:14

press : Luk 16:16; 2Co 4:17, 2Co 4:18, 2Co 5:1; 2Ti 4:7, 2Ti 4:8; Rev 3:21

the high : Rom 8:28-30, Rom 9:23, Rom 9:24; 1Th 2:12; 2Th 2:13, 2Th 2:14; Heb 3:1; 1Pe 1:3, 1Pe 1:4, 1Pe 1:13; 1Pe 5:10; 2Pe 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 3:14

I press toward the mark - As he who was running a race did. The "mark"means properly the object set up at a distance at which one looks or aims, and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race - in heaven.

For the prize - The prize of the racer was a crown or garland of olive, laurel, pine, or apple; see the notes at 1Co 9:24. The prize of the Christian is the crown that is incorruptible in heaven.

Of the high calling of God - Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honor and glory; to the obtainment of a bright and imperishable crown. It is a calling which is "high,"or "upward"- ( ἄνω anō ) - that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven; compare Pro 15:24. He has been summoned by God through the gospel of the Lord Jesus to secure the crown. It is placed before and above him in heaven. It may be his, if he will not faint or tire or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life.

Poole: Phi 3:14

I press toward the mark he did not look back, Luk 9:62 , nor was lazy, but did follow hard, with an eager pursuit, Mat 11:12after the perfection that was in his eye; not erring from, his main scope; considering what he had received was but in part, he did still press for more, upon that ground that Christ had apprehended him for more, as if he were stretching out his hands to lay hold of it.

For the prize of the high calling of God in Christ Jesus trusting he should, through grace, be kept all along, maugre all difficulties, in the hand of Christ, till upon his account he should be fully possessed of all that was aimed at, even that which is styled the prize, or victorious palm of our high calling; and the Christians’ may well be termed a high calling, considering their heavenly birth when called, and laid hold of by Christ, Joh 1:13 , and the purchased inheritance eternally settled upon such spiritual, high-born princes, Eph 1:14 Rev 1:6 ; who are by one oblation perfected for ever, Heb 10:14 ; which will appear most glorious when they are raised up in Christ, who will then give out all the salvation he hath called us unto.

PBC: Phi 3:14

See WebbSr: FORGETTING AND APPREHENDING

Haydock: Phi 3:14

[BIBLIOGRAPHY]

Ad destinatum, Greek: kata skopon dioko. See St. John Chrysostom of the necessity of good works, ( Greek: log. is. p. 65) and of the uncertainty a man is always in of his salvation. p. 67.

====================

Gill: Phi 3:14

I press toward the mark,.... The allusion is to the white line, or mark, which the runners in the Olympic games made up to, and to which he that came first received the prize; and by which the apostle intends the Lord Jesus Christ, who is σκοπος, "the scope", or "mark", of all the thoughts, purposes, and counsels of God, to which they all aim, and in which they all centre; and of the covenant of grace of which he is the sum and substance, the Mediator, surety, and messenger, in whom are all the blessings and promises of it; and of the Scriptures of truth, the writings of the Old and New Testament, which all testify of him, and agree in him; and of both law and Gospel, he is the end of the law, and the substance of the Gospel; and of all the graces of the Spirit, in the hearts of his people, faith looks at him, hope is concerned with him, and love has him for its object; and of all the duties believers are concerned in, they all point at him, they are done in his name and strength, through faith in him, and from a principle of love to him, and with a view to his glory; and so he is of their thoughts, affections, and desires: and to this mark they press, or "run", as the Syriac version renders it; they look to Jesus, while they are running their Christian race; they keep him in their view, and follow after him, because he is their forerunner, Heb 6:20, and the Captain of their salvation, Heb 2:10; they set him before them as their guide to direct them, according to whom they steer their course, that so they may not lose their way, nor move out of it, to the right hand or the left; and from whom they take great encouragement to go on, and press through the difficulties they do; and besides, they know that there is no coming at the prize, but through the mark, for there is salvation in no other, Act 4:12; and that whoever comes up to the mark, or believes in Christ, shall enjoy the prize of eternal life, which is next mentioned:

for the prize of the high calling of God in Christ Jesus: by which is meant, the incorruptible crown; the crown of life, righteousness, and glory, that fadeth not away, Jam 1:12, styled "the prize of the calling of God"; because it is what God in the effectual calling calls his people to, even to a kingdom and glory, and to eternal glory and happiness; of which they have a sight, though but a glimmering view of it, and are blessed with hope in it; in which they rejoice, and see their right unto it, in the righteousness of Christ, and have a meetness for it: this is named "the high calling of God", because God is on high, who calls them to it, in allusion to the judge in the Olympic games, who was placed in an exalted situation, near the mark, with the crown in his hand, which he gave to him that came first; and because the grace by which the saints are called is from above, as every good and perfect gift is, Jam 1:17; and because the prize they are called unto consists of things above, where Jesus is, and is the hope laid up in heaven, Col 1:5, and the inheritance reserved there, 1Pe 1:4; and expresses the great honour and dignity of called ones, who are called to a crown and kingdom, are raised from the dunghill, to sit among princes, and to inherit the throne of glory, and are made kings and priests unto God: and may also denote, that the calling to such high honour is from above, and not below; and is owing to the special grace and favour of God, and not to any merits of men; nor is the prize to which they are called, of him that willeth and runneth, but of God's grace and mercy, Rom 9:16, and moreover, this calling is said to be "in Christ Jesus"; for both the purpose and grace, according to which men are called, are in him; the grace by which they are called, and which is implanted in them when called, is all in and from Christ; the blessings of grace, which they then in person enjoy, are spiritual blessings in him; and even the glory they are called unto is in his hands; not only the promise of eternal life, but that itself; the gift of it is with him, and it comes through him; yea, they are called by him, and said to be the called of Christ Jesus; now the prize of this calling, which is what God has prepared from all eternity, which Christ has in his hands, and will give to all his, and which is of immense richness and eternal duration, and shall be bestowed on all Christian runners, or true believers, is what the apostle was pressing for, pursuing after, with much difficulty, through great toil and labour, diligent searching of the Scriptures, frequent wrestling with God in prayer, and constant attendance on the means of grace, and ordinances of the Gospel.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 3:14

¹ tn Grk “according to the goal.”

² tn Grk “prize, namely, the heavenly calling of God.”

Commentary -- Verse Range Notes

TSK Synopsis: Phi 3:1-21

1 He warns them to beware of the false teachers of the circumcision;

4 shewing that himself has greater cause than they to trust in the righteousness of the law;

7 which notwithstanding he counts as dung and loss, to gain Christ and his righteousness;

12 therein acknowledging his own imperfection.

15 He exhorts them to be thus minded;

17 and to imitate him,

18 and to decline the ways of carnal Christians.

Maclaren: Phi 3:13-14

The Race And The Goal

This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize.'--Phil. 3:13-14.

THIS buoyant energy and onward looking are marvellous in Paul the aged, and now also a prisoner of Jesus Christ.' Forgetfulness of the past and eager anticipation for the future are, we sometimes think, the child's prerogatives. They may he ignoble and puerile, or they may be worthy and great. All depends on the future to which we look. If it be the creation of our fancies, we are babies for trusting it. If it be, as Paul's was, the revelation of God's purposes, we cannot do a wiser thing than look.

The Apostle here is letting us see the secret of his own life, and telling us what made him the sort of Christian that he was. He counsels wise obliviousness, wise anticipation, strenuous concentration, and these are the things that contribute to success in any field of life. Christianity is the perfection of common sense. Men become mature Christians by no other means than those by which they become good artisans, ripe scholars, or the like. But the misery is that, though people know well enough that they cannot be good carpenters, or doctors, or fiddlers without certain habits and practices, they seem to fancy that they can. be good Christians without them.

So the words of my text may suggest appropriate thoughts on this first Sunday of a new year. Let us listen, then, to Paul telling us how he came to be the sort of Christian man he was.

I. First, Then, I Would Say, Make God's Aim Your Aim.

Paul distinguishes here between the mark' and the prize.' He aims at the one for the sake of the other. The one is the object of effort; the other is the sure result of successful effort. If I may so say, the crown hangs on the winning post; and he who touches the goal clutches the garland.

Then, mark that he regards the aim towards which he strains as being the aim which Christ had in view in his conversion. For he says in the preceding context, I labour if that I may lay hold of that for which also I have been laid hold of by Jesus Christ.' In the words that follow the text he speaks of the prize as being the result and purpose of the high calling of God in Christ Jesus.' So then he took God's purpose in calling, and Christ's purpose in redeeming him, as being his great object in life. God's aims and Paul's were identical.

What, then, is the aim of God in all that He has done for us? The production in us of God-like and God-pleasing character. For this suns rise and set; for this seasons and times come and go; for this sorrows and joys are experienced; for this hopes and fears and loves are kindled. For this all the discipline of life is set in motion. For this we were created; for this we have been redeemed. For this Jesus Christ lived and suffered and died. For this God's Spirit is poured out upon the world. All else is scaffolding; this is the building which it contemplates, and when the building is reared the scaffolding may be cleared away. God means to make us like Himself, and so pleasing to Himself, and has no other end in all the varieties of His gifts and bestowments but only this, the production of character.

Such is the aim that we should set before us. The acceptance of that aim as ours will give nobleness and blessedness to our lives as nothing else will. How different all our estimates of the meaning and true nature of events would be, if we kept clearly before us that their intention was not merely to make us blessed and glad, or to make us sorrowful, but that, through the blessedness, through the sorrow, through the gift, through the withdrawal, through all the variety of dealings, the intention was one and the same, to mould us to the likeness of our Lord and Saviour I There would be fewer mysteries in our lives, we should seldomer have to stand in astonishment, in vain regret, in miserable and weakening looking back upon vanished gifts, and saying to ourselves, Why has this darkness stooped upon my path?' if we looked beyond the darkness and the light to that for which both were sent. Some plants require frost to bring out their savour, and men need sorrow to test and to produce their highest qualities. There would be fewer knots in the thread of our lives, and fewer mysteries in our experience, if we made God's aim ours, and strove through all variations of condition to realise it.

How different all our estimate of nearer objects and aims would be, if once we clearly recognised what we are here for! The prostitution of powers to obviously unworthy aims and ends is the saddest thing in humanity. It is like elephants being set to pick up pins; it is like the lightning being harnessed to carry all the gossip and filth of one capital of the world to the prurient readers in another. Men take these great powers which God has given them, and use them to make money, to cultivate their intellects, to secure the gratification of earthly desires, to make a home for themselves here amidst the illusions of time; and all the while the great aim which ought to stand out clear and supreme is forgotten by them.

There is nothing that needs more careful examination by us than our accepted schemes of life for ourselves; the roots of our errors mostly lie in these things that we take to be axioms, and that we never examine into. Let us begin this new year by an honest dealing with ourselves, asking ourselves this question, What am I living for?' And if the answer, first of all, be, as, of course, it will be, the accomplishment of the nearer and necessary aims, such as the conduct of our business, the cultivating of our understandings, the love and peace of our homes, then let us press the investigation a little further, and say, What then? Suppose I make a fortune, what then? Suppose I get the position I am striving for, what then? Suppose I cultivate my understanding and win the knowledge that I am nobly striving after, what then? Let us not cease to ask the question until we can say, Thy aim, O Lord, is my aim, and I press toward the mark,' the only mark which will make life noble, elastic, stable, and blessed, that I may be found in Christ, not having mine own righteousness, but that which is of God by faith.' For this we have all been made, guided, redeemed. If we carry this treasure out of life we shall carry all that is worth carrying. If we fail in this we fail altogether, whatever be our so-called success. There is one mark, one only, and every arrow that does not hit that target is wasted and spent in vain.

II. Secondly, Let Me Say, Concentrate All Effort On This One Aim.

This one thing I do,' says the Apostle, I press toward the mark.' That aim is the one which God has in view in all circumstances and arrangements. Therefore, obviously, it is one which may be pursued in all of these, and may be sought whatsoever we are doing. All occupations of life except only sin are consistent with this highest aim. It needs not that we should seek any remote or cloistered form of life, nor sheer off any legitimate and common interests and occupations, but in them all we may be seeking for the one thing, the moulding of our characters into the shapes that are pleasing to Him. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life'; wheresoever the outward days of my life may be passed. Whatsoever we are doing in business, in shop, at a study table, in the kitchen, in the nursery, by the road, in the house, we may still have the supreme aim in view, that from all occupations there may come growth in character and in likeness to Jesus Christ.

Only, to keep this supreme aim clear there will require far more frequent and resolute effort of what the old mystics used to call recollection' than we are accustomed to put forth. It is hard, amidst the din of business, and whilst yielding to other lower, legitimate impulses and motives, to set this supreme one high above them all. But it is possible if only we will do two things: keep ourselves close to God, and be prepared to surrender much, laying our own wills, our own fancies, purposes, eager hopes and plans in His hands, and asking Him to help us, that we may never lose sight of the harbour light because of any tossing waves that rise between us and it, nor may ever be so swallowed up in ends, which are only means after all, as to lose sight of the only end which is an end in itself. But for the attainment of this aim in any measure, the concentration of all our powers upon it is absolutely needful. If you want to bore a hole you take a sharp point; you can do nothing with a blunt one. Every flight of wild ducks in the sky will tell you the form that is most likely to secure the maximum of motion with the minimum of effort. The wedge is that which pierces through all the loosely-compacted textures against which it is pressed. The Roman strategy forced the way of the legion through the loose-ordered ranks of barbarian foes by arraying it in that wedge-like form. So we, if we are to advance, must gather ourselves together and put a point upon our lives by compaction and concentration of effort and energy on the one purpose. The conquering word is, This one thing I do.' The difference between the amateur and the artist is that the one pursues an art at intervals by spurts, as a paragon--a thing that is done in the intervals of other occupations--and that the other makes it his life's business. There are a great many amateur Christians amongst us, who pursue the Christian life by spurts and starts. If you want to be a Christian after God's pattern--and unless you are you are scarcely a Christian at all--you have to make it your business, to give the same attention, the same concentration, the same unwavering energy to it which you do to your trade. The man of one book, the man of one idea, the man of one aim is the formidable and the successful man. People will call you a fanatic; never mind. Better be a fanatic and get what you aim at, which is the highest thing, than be so broad that, like a stream spreading itself out over miles of mud, there is no scour in it anywhere, no current, and therefore stagnation and death. Gather yourselves together, and amidst all the side issues and nearer aims keep this in view as the aim to which all are to be sub-servant--that,' whether I eat or drink, or whatsoever I do, I may do all to the glory of God.' Let sorrow and joy, and trade and profession, and study and business, and house and wife and children, and all home joys, be the means by which you may become like the Master who has died for this end, that we may become partakers of His holiness.

III. Pursue This End With A Wise Forgetfulness.

Forgetting the things that are behind.' The art of forgetting has much to do with the blessedness and power of every life. Of course, when the Apostle says Forgetting the things that are behind,' he is thinking of the runner, who has no time to cast his eye over his shoulder to mark the steps already trod. He does not mean, of course, either, to tell us that we are so to cultivate obliviousness as to let God's mercies to us lie forgotten in unthankfulness, or without praises die.' Nor does he mean to tell us that we are to deny ourselves the solace of remembering the mercies which may, perhaps, have gone from us. Memory may be like the calm radiance that fills the western sky from a sun that has set, sad and yet sweet, melancholy and lovely. But he means that we should so forget as, by the oblivion, to strengthen our concentration.

So I would say, let us remember, and yet forget, our past failures and faults. Let us remember them in order that the remembrance may cultivate in us a wise chastening of our self-confidence. Let us remember where we were foiled, in order that we may be the more careful of that place hereafter. If we know that upon any road we fell into ambushes, not once nor twice,' like the old king of Israel, we should guard ourselves against passing by that road again. He who has not learned, by the memory of his past failures, humility and wise government of his life, and wise avoidance of places where he is weak, is an incurable fool.

But let us forget our failures in so far as these might paralyse our hopes, or make us fancy that future success is impossible where past failures frown. Ebenezer was a field of defeat before it rang with the hymns of victory. And there is no place in your past life where you have been shamefully baffled and beaten, but there, and in that, you may yet be victorious. Never let the past limit your hopes of the possibilities and your confidence in the certainties and victories of the future. And if ever you are tempted to say to yourselves, I have tried it so often, and so often failed, that it is no use trying it any more. I am beaten and I throw up the sponge,' remember Paul's wise exhortation, and forgetting the things that are behind … press toward the mark.'

In like manner I would say, remember and yet forget past successes and achievements. Remember them for thankfulness, remember them for hope, remember them for counsel and instruction, but forget them when they tend, as all that we accomplish does tend, to make us fancy that little more remains to be done; and forget them when they tend, as all that we accomplish ever does tend, to make us think that such and such things are our line, and of other virtues and graces and achievements of culture and of character, that these are not our line, and not to be won by us.

Our line!' Astronomers take a thin thread from a spider's web and stretch it across their object glasses to measure stellar magnitudes. Just as is the spider's line in comparison with the whole shining surface of the sun across which it is stretched, so is what we have already attained to the boundless might and glory of that to which we may come. Nothing short of the full measure of the likeness of Jesus Christ is the measure of our possibilities.

There is a mannerism in Christian life, as there is in everything else, which is to be avoided if we would grow into perfection. There was a great artist in the last century who never could paint a picture without sticking a brown tree in the foreground. We have all got our brown trees,' which we think we can do well, and these limit our ambition to secure other gifts which God is ready to bestow upon us. So forget the things that are behind.' Cultivate a wise obliviousness of past sorrows, past joys, past failures, past gifts, past achievements, in so far as these might limit the audacity of our hopes and the energy of our efforts.

IV. So, Lastly, Pursue The Aim With A Wise, Eager Reaching Forward.

The Apostle employs a very graphic word here, which is only very partially expressed by that' reaching forth.' It contains a condensed picture which it is scarcely possible to put into any one expression. Reaching out over' is the full though clumsy rendering of the word, and it gives us the picture of the runner with his whole body thrown forward, his hand extended, and his eye reaching even further than his hand, in eager anticipation of the mark and the prize. So we are to live, with continual reaching out of confidence, clear recognition, and eager desire to make our own the unattained.

What is that which gives an element of nobleness to the lives of great idealists, whether they be poets, artists, students, thinkers, or what not? Only this, that they see the unattained burning ever so clearly before them that all the attained seems as nothing in their eyes. And so life is saved from commonplace, is happily stung into fresh effort, is redeemed from flagging, monotony, and weariness.

The measure of our attainments may be fairly estimated by the extent to which the unattained is clear in our sight. A man down in the valley sees the nearer shoulder of the hill, and he thinks it the top. The man up on the shoulder sees all the heights that lie beyond rising above him. Endeavour is better than success. It is more to see the Alpine heights unsealed than it is to have risen so far as we have done. They who thus have a boundless future before them have an endless source of inspiration, of energy, of buoyancy granted to them.

No man has such an absolutely boundless vision of the future which may be his as we have, if we are Christian people, as we ought to be. We only can thus look forward. For all others a blank wall stretches at the end of life, against which hopes, when they strike, fall back stunned and dead. But for us the wall may be overleaped, and, living by the energy of a boundless hope, we, and only we, can lay ourselves down to die, and say then, Reaching forth unto the things that are before.'

So, dear friends, make God's aim your aim; concentrate your life's efforts upon it; pursue it with a wise forgetfulness; pursue it with an eager confidence of anticipation that shall not be put to shame. Remember that God reaches His aim for you by giving to you Jesus Christ, and that you can only reach it by accepting the Christ who is given and being found in Him. Then the years will take away nothing from us which it is not gain to lose. They will neither weaken our energy nor flatten our hopes, nor dim our confidence, and, at the last we shall reach the mark, and, as we touch it, we shall find dropping on our surprised and humble heads the crown of life which they receive who have so run, not as uncertainly, but doing this one thing, pressing towards the mark for the prize.

MHCC: Phi 3:12-21

This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.

Matthew Henry: Phi 3:9-14

We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion.

I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (Phi 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, 2Pe 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. " Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God."The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom 3:25. 3. That he might know Christ (Phi 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death.

II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phi 3:11.

1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat' exochēn - by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (Joh 5:29), and they are counted worthy to obtain that world and the resurrection from the dead, Luk 20:35.

2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith,"Observe,

(1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phi 3:12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (Phi 3:13), ou logizomai . "I make this judgment of the case; I thus reason with myself."Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace.

(2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: " I follow after (Phi 3:12), diōkō - I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus. "Observe, [1.] Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, 1Jo 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, 1Pe 1:5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (Phi 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos - stretched himself forward, bearing towards his point: it is expressive of a vehement concern.

(3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Phi 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion - the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom 6:23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.

Barclay: Phi 3:12-16

Vital to the understanding of this passage is the correct interpretation of the Greek word teleios (5046) which occurs twice, rendered by the Revised Standard Version as Perfect in Phi 3:12and as mature in Phi 3:15. Teleios (5046) in Greek has a variety of interrelated meanings. In by far the most of them it does not signify what we might call abstract perfection but a kind of functional perfection, adequacy for some given purpose. It means full-grown in contradistinction to undeveloped; for example, it is used of a full-grown man as opposed to an undeveloped youth. It is used to mean mature in mind and therefore means one who is qualified in a subject as opposed to a mere learner. When it is used of offerings, it means without blemish and fit to offer God. When it is used of Christians, it often means baptized persons who are full members of the Church, as opposed to those who are still under instruction. In the days of the early Church it is quite often used to describe martyrs. A martyr is said to be perfected by the sword, and the day of his death is said to be the day of his perfecting. The idea is that a man's Christian maturity cannot go beyond martyrdom.

So when Paul uses the word in Phi 3:12, he is saying that he is not by any means a complete Christian but is for ever pressing on. Then he uses two vivid pictures.

(i) He says that he is trying to grasp that for which he has been grasped by Christ. That is a wonderful thought. Paul felt that when Christ stopped him on the Damascus Road, he had a vision and a purpose for Paul; and Paul felt that all his life he was bound to press on, lest he fail Jesus and frustrate his dream. Every man is grasped by Christ for some purpose; and, therefore, every man should all his life press on so that he may grasp that purpose for which Christ grasped him.

(ii) To that end Paul says two things. He is forgetting the things which are behind. That is to say, he will never glory in any of his achievements or use them as an excuse for relaxation. In effect Paul is saying that the Christian must forget all that he has done and remember only what he has still to do. In the Christian life there is no room for a person who desires to rest upon his laurels. He is also reaching out for the things which are in front. The word he uses for reaching out (epekteinomenos, 1901) is very vivid and is used of a racer going hard for the tape. It describes him with eyes for nothing but the goal. It describes the man who is going flat out for the finish. So Paul says that in the Christian life we must forget every past achievement and remember only the goal which lies ahead.

There is no doubt that Paul is here speaking to the antinomians. They were those who denied that there was any law at all in the Christian life. They declared that they were within the grace of God and that, therefore, it did not matter what they did; God would forgive. No further discipline and no further effort were necessary. Paul is insisting that to the end of the day the Christian life is the life of an athlete pressing onwards to a goal which is always in front.

In Phi 3:15he again uses teleios (5046) and says that this must be the attitude of those who are teleios (5046). What he means is: "Anyone who has come to be mature in the faith and knows what Christianity is must recognize the discipline and the effort and the agony of the Christian life." He may perhaps think differently, but, if he is an honest man, God will make it plain to him that he must never relax his effort or lower his standards but must press towards the goal, until the end.

As Paul saw it, the Christian is the athlete of Christ.

Constable: Phi 1:27--4:10

III. Partnership in the gospel 1:27--4:9

Paul had been saying he hoped to be able to revisit Philippi and to minister to his original readers again in person. However, he was not sure that he could do that. This uncertain state of affairs led him to exhort them now that he had the opportunity. Whether he came to them or not, their duty was the same. In the following verses he emphasized the importance of certain qualities essential to conduct worthy of the Lord. He did this so his readers would perceive the importance of these traits and give them proper attention.

Constable: Phi 3:1--4:2

2. Walking in steadfastness 3:1-4:1

Paul now turned to the second major quality that he introduced in 1:27-30, namely steadfastness in the face of opposition to the gospel (cf. 1:7, 28). He had introduced the idea of joy in the face of opposition earlier (1:19, 28-30; 2:17-18). He would discuss how to face overt persecution later (4:4-9).

There were two main sources of opposition that the Philippians faced as they sought to have fellowship with Paul in the proclamation of the gospel. Paul dealt with both of these. However, he began with a charge to rejoice in the Lord and ended this section with a summary exhortation.

Constable: Phi 3:12-14

Paul's persistent zeal 3:12-14

3:12 Paul had said that he had not already grasped the intimate knowledge of His Savior that he sought to obtain (v. 10). He did not want his readers to understand him as saying that his conversion brought him into the intimate personal relationship with Christ that he desired. At conversion his views about what is important in life changed drastically, however. He did not believe he was perfect. There are some Christians who believe that after conversion they do not sin (cf. 1 John 1:6-10).

Paul realized his responsibility to pursue greater personal experiential knowledge of Christ, intimacy with Christ, conformity to Christ, and holiness. One of the reasons that God has saved us is that we might enjoy fellowship with Christ (John 15; 1 John 1:1-3). Practical sanctification does not come automatically by faith as justification and glorification do. We must pursue it diligently by following the Lord (vv. 13-15; cf. Gal. 5:16; 2 Pet. 1:5-11).

"To know the incomprehensible greatness of Christ demands a lifetime of arduous inquiry."¹²⁸

"A divine dissatisfaction is essential for spiritual progress."¹²⁹

3:13 Again Paul disclaimed having attained conformity to Christ. He viewed his experience as similar to a runner's. He did not look back. The apostle did not mean that he refused to remember things that had happened to him in the past. He had just reviewed some of those things. He meant that he did not rest in his heritage (vv. 5-7) or in his past attainments (vv. 9-12). He had abandoned the unworthy goal that he had pursued in the past. Now he had a new goal toward which he was looking and running.

"Forget those wrongs done, e.g. the persecution of the church (v 6), and so on, whose memory could paralyze one with guilt and despair. Forget, too, those attainments so far achieved as a Christian, the recollection of which might cause one to put life into neutral and to say, I have arrived.' Forget in such a way that the past, good or bad, will have no negative bearing on one's present spiritual growth or conduct."¹³⁰

3:14 Paul's goal (Gr. skopos, lit. goal marker, the post at the end of the course on which the runner fixes his gaze) was complete knowledge of Christ. He would receive a prize when he reached that goal. He would only reach that goal when he entered the Lord's presence and saw Him face to face (1 John 3:2-3). Nevertheless he pursued the goal while living on the earth because he wanted to get to know the Lord as well as possible before dying.

The prize would come at the end of the race, when he had attained the goal, but not before then. Therefore "the prize of the upward call" probably does not refer to the Rapture. There is another reason this is not a proper identification. The Rapture is not a reward. God will catch up (rapture) into heaven every living Christian regardless of how he or she has run the race (1 Cor. 15:51-52; 1 Thess. 4:15-17). The prize probably refers to the reward faithful believers will receive at the judgment seat of Christ (2 Cor. 5:10). God has called every believer to salvation so we may obtain that prize. However only those who run the race as Paul did, namely to gain an ever increasing experiential knowledge of Christ, will obtain it (1 Cor. 9:24).

"Each believer is on the track; each has a special lane in which to run; and each has a goal to achieve. If we reach the goal the way God has planned, then we receive a reward. If we fail, we lose the reward, but we do not lose our citizenship."¹³¹

"In keeping with the vivid imagery drawn from the Greek games that pervades this section there is still another explanation of the upward call' that seems the most reasonable explanation of all. It sees in the expression tes ano kleseos ["the upward call"] an allusion to the fact that the Olympian games, which included foot-races, where organized and presided over by agonothetes, highly respected officers called Hellenodikai. After each event they had a herald announce the name of the victor, his father's name and his country, and the athlete or charioteer would come and receive a palm branch at their hands' (G. Glotz, Hellenodikai,' in C. Daremberg and E. Saglio [eds.], Dictionnaire des antiqus grecques et romaines [Paris: Hachette, 1900-1963] 3,1, 60-64). This is the call to which Paul is now alluding (Collange)."¹³²

College: Phi 3:1-21

PHILIPPIANS 3

V. WARNING AGAINST "EVIL WORKERS" (3:1-3)

¹ Finally, my brothers, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you. ² Watch out for those dogs, those men who do evil, those mutilators of the flesh. ³ For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh -

The letter now makes an abrupt and rather surprising turn. Matters are introduced of which there has been little, if any, forewarning. Not only does the content of the letter change, but the section we are now approaching offers certain stylistic peculiarities. "Finally" (v. 1) is understood by some as preparing for the conclusion of the letter (but see the notes on v. 1). If the reader skips from 3:1 to 4:4 the transition is a smooth one and there is no sense of loss of the intervening material. For this reason some have concluded 3:2-4:3 are an interpolated section - another writing of Paul inserted here.

There are other explanations of this phenomenon, however. Readers of Paul know that he can make abrupt shifts, sometimes even in midsentence (cf. Eph 3:1ff), though none are as extensive as this. Further, a personal letter does not flow like the development of a logical treatise. Changes of subject can be dramatic in such documents. There are also connections between 3:1-21 and 1:27-30, and the present text offers possible comment on the destruction and salvation statement of 1:28. If this section is a simple addition to the letter, why insert it here rather than near the end? And if the passage, though an interpolation, was meant to be understood as part of the original text, why wasn't it incorporated more smoothly into the text? Thus, the same argument that is used to favor an insertion can also argue against it.

As for the "finally" in verse 1, O'Brien argues a better sense is to understand it to mean "and so," as in 1 Thessalonians 4:1. Thus it affords a transition, rather than introducing a conclusion. In 1 Thessalonians the word stands one third of the way from the end of the epistle.

3:1 Finally, my brothers, rejoice in the Lord!

Once again the call to joy is sounded (see the discussion at 1:4) but here for the first time "in the Lord" is added. Martin suggests this longer expression could be considered the equivalent of "hallelujah." The last word (2:18) before the personal section in 2:19-30 was a like summons. Some, on the basis of the interpolation theory discussed above, wish to give "rejoice" the sense of "farewell." But the word does not appear in that sense elsewhere in the New Testament.

Here was joy despite potential problems. In fact the contexts in which joy is mentioned in Philippians always mention some difficulty.

It is no trouble for me to write the same things to you again, and it is a safeguard for you.

Paul knew the value of reminder and that a danger to faith could be simple forgetfulness, due to a lack of continual spiritual reflection and nourishment. The meaning of "write the same things" is problematic. Was a previous letter implied? Perhaps. Or was this the first time to write what had been previously delivered in some other form? What were the "same things?" Paul considered them a safeguard, so we think it may be both the multifaceted call to unity in the previous parts of the letter and the warnings which follow these words. They could even include the exhortation in 4:4-9. Note in 3:17f the references to "example," "pattern," and to what was "often told . . . before."

3:2 Watch out for those dogs, those men who do evil,

Even the casual reader is struck by Paul's abrupt change of tone here. Various theories have been offered to explain it (an interruption; a problem surfacing during the period the letter was being dictated; stimulus from a coworker, perhaps Epaphroditus). This is a new problem, quite different from the previous text of the letter. To this point Paul had dealt primarily with problems within the church. Here he seems to focus on one from without. The description clearly indicates a threat from a Jewish source. The attempt was to compel Christians to observance of the law. The virulence of Paul's language has led most writers to conclude these were evangelistic Jews (not Christian) trying either to win back Jewish Christian converts or to convert Gentile Christians. We should note, though, that Paul could also use harsh language of Christian brothers whom he opposed (cf. Gal 1:8f).

"Watch out" (blevpete , blepete ) is repeated three times in the Greek, giving a force the English lacks. The Greek also has three words beginning with "k." They are the words translated "dogs" (kuvna" , kynas ), "evil workers" (kakouΙ" ejrgavta" , kakous ergatas ), and "mutilation" (katatomhvn , katatomçn ). This enhances the stylistic impact of the verse.

It seems better for us to consider Paul's words as a warning of a possible danger than as a description of a problem within the congregation. If the latter we would expect a more explicit indication of it.

"Dogs" get negative press throughout Scripture. Jews referred to Gentiles with this term, so Paul was apparently doing a turn on that derogatory epithet in so referring to the Jews. The strength of this "insult" is one reason for presuming Paul did not speak of Judaizing Christians. "Those who do" translates a term used of Epaphroditus in 2:25 (in a compound form - "fellow worker") and elsewhere of Christians. Other translations render the term "workers." If Jews thought keeping the law made them good workers, Paul has done a turn on that as well. It was not that Paul saw law keeping as evil, but the intents of these people would deny salvation through Christ.

those mutilators of the flesh.

"Mutilators" seems an apparent play on circumcision. The word here is katatomhv (katatomç ) and the word for circumcision is peritomhv (peritomç ). The obvious Jewish coloring of this term is a reason for interpreting "dogs" and "men who do evil" in the Jewish sense. Paul had no argument against circumcision; indeed he had circumcised Timothy (Acts 16:3). It was the intent, not the act, that he opposed. Still, "mutilators" was a very strong term, and vividly conveyed Paul's distress (cf. Gal 5:12), no doubt caused by insistence this act was essential for salvation. It was not! It did not make one part of the new Israel. It was surgery, no more.

3:3 For it is we who are the circumcision,

Now Paul speaks of the true circumcision. It is described in three ways, as were those of whom Paul has just warned his readers. In other contexts Paul might simply have denied any need for circumcision as essential to salvation. But given this context it was an appropriate way to speak of God's true community. In a sense he said circumcision still marked the covenant people, if the term were properly understood.

we who worship by the Spirit of God,

The first mark of God's people was "worship by the Spirit of God." Some see the next two terms as modifiers of this; i.e., such worship "glories in Christ" and "puts no confidence in the flesh." This does have the advantage of clarifying Paul's point. Otherwise it is hard to know just what point of difference from Jewish worship he had in mind. Was he implying a contrast between ritual and a more spiritual worship (cf. John 2:24)?

Most commentators prefer to see these three terms as parallel. Then this would be worship by those indwelt by the Spirit and empowered by it in their lives of praise. The term latreuvw (latreuô ) translated "worship" is the Old Testament term for Israel's worship of God, used now by Paul of the new people of God.

who glory in Christ Jesus, and who put no confidence in the flesh -

"Glory" and "confidence" present two places the human heart can look for meaning and security. This is a theme Paul develops from his own experience in the next few verses. It is implied that Israel did not "glory in Christ Jesus" (obviously) and did put "confidence in the flesh." The verb translated "glory" (kaucavomai , kauchaomai ) is used by Paul thirty times in the New Testament, and only two times by other writers. We learn the meaning of "confidence in the flesh" from the following verses. To "glory in Christ Jesus" meant an abdication of pride in self and one's accomplishments. It admits the human need which, though real, is often ignored or disguised. The verb translated "put confidence" is found elsewhere in Philippians 1:6,14,25; and 2:25.

"Flesh" (savrx , sarx ) is understood two ways in the commentaries. One position sees it as all in which humans trust; and the other as Jewish righteousness, with its lawkeeping, ritual, etc. Paul focuses on the second in the succeeding verses, but his case may have been a specific demonstration of a broader truth, i.e., the first meaning.

VI. PAUL'S CHANGED LIFE (3:4-11)

A. PAUL'S FORMER CONFIDENCE (3:4-6)

⁴ though I myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more: ⁵ circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; ⁶ as for zeal, persecuting the church; as for legalistic righteousness, faultless.

Paul turns again to personal reference to enforce his point. He is arguing to support the true "circumcision" set forth in verse 3. In verses 4-6 he recounts his past, which would eminently qualify him for divine approval in the eyes of those against whom he inveighed in verse 2. His own situation made his point more telling than if he simply made impersonal arguments.

3:4 though I myself have reasons for such confidence.

Key words of this and the previous verse are "confidence" and "flesh." "Flesh" here was Paul's Jewishness, both by his birth status and by his personal accomplishments. But placing "confidence in the flesh" would be to lack ultimate confidence. Aside from the power of the argument in context , we are given marvelous insight into Paul's spiritual commitment (cf. also 2 Cor 11:16-12:11; Gal 1:13-24).

If anyone else thinks he has reasons to put confidence in the flesh, I have more:

This testimony would demonstrate to the reader that Paul knew whereof he spoke. He had once been on the other side of the fence, and knew the futility of that position. The wording of verse 2 showed how strongly he felt this. It is even possible that Paul may have presented his preeminence in Judaism as a way of saying "if I changed, so should others." Whoever would argue Paul changed because he was not a loyal and zealous Israelite would be refuted here.

3:5 circumcised on the eighth day, of the people of Israel,

This verse and the next list seven qualities. The first four were a result of birth and circumstance. The fifth, being "a Pharisee," may have been a matter of heritage (cf. the son of a Pharisee in Acts 23:6) or of choice.

Several of these characteristics appear more significant if we assume that Paul was contrasting himself with Jewish proselytes. He was circumcised on the eighth day, in contrast to proselytes who would be circumcised later in life. "People" is from a word indicating racial descent, again in possible contrast to proselytes. Nor could a proselyte claim membership in a particular tribe, as Paul could (in Benjamin). And "Hebrew of Hebrews" may mean he spoke Hebrew and Aramaic, in distinction from Greek-speaking proselytes. It could also indicate his refusal to compromise with Greek culture (though compare his attitude in 1 Cor 9:19-23). But even if Paul was not making an implicit contrast here, his statements still supported his argument about the true source of righteousness. However, there was not any particular virtue in these first four items since they were Paul's "birthright," beyond his control.

of the tribe of Benjamin, a Hebrew of Hebrews;

Why the reference to Benjamin? Did this bear special significance in Judaism? Benjamin was the only son born in the promised land. Jerusalem was located in its tribal territory. The first king of Israel, Saul, was from Benjamin, and our Saul/Paul may have been named after him. Paul also noted that he was from Benjamin in Romans 11:1. Thus membership in this tribe seemed of special significance, though at this distance we may not know why.

in regard to the law, a Pharisee;

Besides this verse Pharisees are mentioned in the New Testament only in the Gospels and Acts. Their zeal for pure lives and rigid adherence to law and tradition is well known, as is the fact some of them carried it to excess (cf. the woes in Matt 23; Luke 11). They were admired by the people and many of them were admirable and energetic in their religious zeal (besides Paul, note Joseph of Arimathaea and Nicodemus).

3:6 as for zeal, persecuting the church;

Though zeal in normal Jewish thought might be understood as zeal for the law, Paul offers a surprising alternative. His former role as a persecutor was a lifelong haunting and, because of divine mercy, a source of joy (1 Cor 15:9; Gal 1:13, etc.). If he was convinced the church was so wrong, why did he change? This would seem to be an appeal to outsiders, not to Judaisers in the church. This could support the argument that Paul was opposing evangelistic non-Christian Jews.

as for legalistic righteousness, faultless.

"Legalistic" translates words which are literally "in law" (ejn novmw/ , en nomô ), and the exact meaning of the term is debated. The most logical sense would be that they referred to one who achieved righteousness by law keeping. Is "legalistic" the best translation here? Does a modern negative attitude to the term unduly prejudice Paul's thought?

Paul was "faultless" (the Greek word, a[mempto" [ amemptos ], is translated "blameless" in 2:15) in his law keeping. We believe one could observe the law's demands punctiliously and still come to have doubts, as Paul might have done even before the Damascus Road experience (cf. Acts 26:14). Some have felt a difficulty in reconciling "faultless" here with Paul's statements of failure in Romans 7:14-25 (assuming Romans describes his pre-Christian experience). It could well be, however, that Romans describes his inner perceptions, while the present text speaks of outward observance.

Bruce has well caught the thought of this and the next section when he observes that Paul "made the grade" only to find it inadequate!

B. FROM LOSS TO GAIN (3:7-11)

⁷ But whatever was to my profit I now consider loss for the sake of Christ. ⁸ What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ ⁹ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ - the righteousness that comes from God and is by faith. ¹⁰ I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, ¹¹ and so, somehow, to attain to the resurrection from the dead.

3:7 But whatever was to my profit I now consider loss

Now Paul offers a striking personal contrast in validation of the situation described in verse 3. He employs bookkeeping language. "Profit" (kevrdo" , kerdos ) and "gain" (kerdaivnw , kerdainô , v. 8) describe the one side of the ledger, and "loss" (zhmiva [zçmia ], here and twice in v. 8) the other. The life transition was dramatic. "Profit" is a plural term, as if Paul had counted his past benefits one by one (like a miser, it has been suggested). But his mind changed ("consider") due to the powerful motivations which he relates in the following verses. "Loss" is singular, indicating all Paul once had was lumped together and put aside. The one who had measured his treasures individually now discards the whole stack of them as one.

for the sake of Christ.

Paul did not consider his background valueless per se . But in comparison to his new state, and as preferable to knowing Christ, it was "loss." Use of the term "rubbish" in verse 8 should be seen the same way - compared to Christ, and not as an absolute judgment. Upon analysis Paul counted as loss the saving value of correct ritual observance (circumcision), birth status (Israel, Benjamin, Hebrew of Hebrews) and personal accomplishments (Pharisees, zeal, law keeping).

3:8 What is more, I consider everything a loss

Paul now begins to amplify the statement of verse 7. In the Greek verses 8-11 are a single sentence. He first develops the idea of loss, then goes on to speak of the profit, expanding the concept by speaking of what it means to "know" Christ. There is a powerful statement of divine grace in these verses. What Paul was and did was nothing. What Christ had done was everything. Nor was it just the Jewish background he counted loss. Paul gave his statement universal validity with the word "everything." Absolutely nothing could transcend for him the value of knowing Christ.

compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things.

"Surpassing greatness" and "knowing" are in apposition - two ways of describing the same reality. The content of this experience is given in verses 9-11. "Knowing" here, therefore, included personal involvement - love, obedience and blessing. It was not just a detached intellectual awareness. Paul never knew Jesus in the flesh, though he did see him on the Damascus Road. But he knew him.

I consider them rubbish,

"Rubbish" (skuvbala , skybala ) is a strong term, found only here in the New Testament. It has been called a vulgar word, and is the more forceful for that. A survey of the translations shows the variety of possibilities. They seem to fall into two categories. The word either refers to human waste or to unwanted food (garbage). Which of these two is meant here remains an object of discussion. With either option the point is unforgettable. Could Paul have put it any more strongly?

that I may gain Christ

"Gain" picks up the idea of "profit" from verse 7. The term indicates the "gain" experienced through life in relationship with Christ (cf. the idea of growth in Christ at 1:6; 2:13 and 16) as well as the ultimate gain at the last day. It goes from the Damascus Road to the final glory. The idea of growth will be further developed in verses 12ff.

3:9 and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ - the righteousness that comes from God and is by faith.

Advancing on the idea of "surpassing greatness/knowing" the apostle now develops the idea of gaining Christ. It would involve righteousness (v. 9), power, sharing (v. 10), and the hope of resurrection from the dead (v. 11).

Some believe being found in Christ referred to the experiences of this life. Others see it as a hope for death. We believe it had a comprehensive meaning. The righteousness is God's gift in this life, but will assure acceptance by God at death.

There are two kinds of righteousness described here. The first, Paul says, is "of my own" and "comes from law." It represents human achievement, and writings like Galatians and Romans show how this righteousness cannot save. The second righteousness is "through faith in Christ," "comes from God," and is "by faith." It is quite possible that "faith in Christ" could mean the faithfulness of Christ. Christ's fidelity to God's purposes (cf. 2:5-11) achieved man's salvation. Then "by faith" in the last of the verse would refer to the human trust that must accept what God had done. This verse contrasts faith in Christ and human merit. If one attempts to receive righteousness by the latter means, then it cannot be gained by the former, which means, in Christian terms, it cannot be gained at all. Paul does not develop the reasons why righteousness that comes from the law is unavailing. Elsewhere he argued that law keeping imposed an impossible task (Gal 3:10ff).

3:10 I want to know Christ

The "knowing" of verse 8 is here elaborated as "power" (duvnami" , dunamis ) and "fellowship" (koinwniva , koinônia ) (the two expressions are preceded by a single article in Greek, unlike the English). Thus the knowledge was clearly experiential, depicting a lifestyle. Paul's expressed goal indicated his desire for continual progress, and is elaborated in verses 12-14.

and the power of his resurrection

"Power of his resurrection" probably did not mean Paul's resurrection, of which he speaks in the next verse. Rather the stress was on "power" - "power" so mighty that by it Jesus was victor over death. That power both energizes the life and sets its hope. In this context the special significance may be to the ability to endure suffering.

and the fellowship of sharing in his sufferings, becoming like him in his death,

"Sharing in his sufferings" does not imply that Paul sought martyrdom. "Sharing" (koinônia ) is the key word. To what does he refer by this and by the following reference to "death?" Some see these as referring to dying and rising in baptism. It seems preferable to consider the reference as the total experience of dying with Christ through life and accepting any consequences of that. To share with Christ is high joy and privilege to those with the assurance death cannot conquer them (cf. 1:29). The unbelievers would find Paul's words about suffering and death being gain highly puzzling. One only comes to glow with holy joy in the experience of faith.

3:11 and so, somehow, to attain to the resurrection from the dead.

The reference to resurrection here is clearly the final resurrection. The Greek expression, found only here, means something like "out of the death of the dead." "Attain" is a subjunctive, indicating something yet to be attained. Again the themes of the Christ hymn are seen as central to the letter, with these words echoing those of 2:8.

VII. PRESSING ON TO THE GOAL (3:12-16)

A. "ONE THING I DO" (3:12-14)

¹² Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. ¹³ Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, ¹⁴ I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

Pulsing through these verses are the ideas of growth and progress in Christ, as well as the idea of spending maximum energy in the cause of Christ. The theme of growth permeates the letter (1:6,9-11, 2:1-4,12f, etc.) The idea of energy demonstrates that though righteousness comes by faith and is God's work, it does not imply a lax and indolent "let God do it" attitude (cf. 2:12f). The course to be run and the goal to be achieved are exciting and challenging, so that one who loves Christ because Christ loved him must run it.

But why are these words included here? Certainly Paul was using his own outlook as a way to encourage the readers to press on. Was there more? Parts of the text would make sense if we assume Paul was refuting those who claimed to have reached perfection (perhaps by lawkeeping, as v. 2 might imply). But if so, there are no other references to such persons in the book, and we might think Paul would be more explicit if he were debating them.

If it appeared from Paul's statements about "profit" and "loss" and "confidence in the flesh" that he seemed to deny the importance of human effort, his own testimony now refutes that.

3:12 Not that I have already obtained all this, or have already been made perfect,

Commentators have puzzled over what Paul had not "already attained." He had just spoken of knowledge of Christ, righteousness by faith, resurrection power, sharing in Christ's suffering and death, and future resurrection. He had already been accounted righteous, so that was probably not his meaning. Nor would it be the resurrection from the dead since he was discussing attainments in this life. Resurrection power and sharing with Christ could both be subsumed under "knowing Christ." Thus we suppose Paul spoke of further growth in Christ. He denies complacency and affirms yet unreached possibilities. Indeed, one of the joys of being in Christ is this process of open-ended growth. As one writer has observed, the more one knows of Christ the more one wishes to know. The opportunity opens before one like a race course. "Perfect" (from teleiovw , teleiôo ) is in parallel to "all this" and if Paul gave the term a different shade of meaning it is not clear from the text. Certainly these words would include an ethical dimension.

Those who think Paul was arguing against persons claiming to have reached perfection cite this passage (see the remarks above). "Perfect" implies the idea of completion or maturity, and need not be understood as complete sinlessness. The same term is rendered "mature" in verse 15.

but I press on to take hold of that for which Christ Jesus took hold of me.

Added to the power of the "loss" and "rubbish" images of verse 8 is the picture of a runner devoting maximum effort to finish the race. A runner would ignore all else in pursuit of "one thing" (v. 13). Christ took hold of Paul, which was grace, and Paul therefore pressed on, which was work responding to grace. God's deed was the motive. God allowed Paul to enter the race, but Paul had to run it.

3:13 Brothers, I do not consider myself yet to have taken hold of it.

The point must have been an important one, for Paul here affirmed his incompleteness a third time. Paul was doing more than giving a personal devotional statement. He was expressing what should be true for all Christians. Note that when he spoke of his Jewish background the idea was that he had "arrived." In Christ, however, he is "straining" forward. Yet the former gave no assurance, and the latter does.

But one thing I do: Forgetting what is behind and straining toward what is ahead,

Though a runner may occasionally steal a glance at competitors this dare not detract from the one goal of completing the race. Thus Paul forgot what was behind. This could include his achievements in Judaism as well as Christian accomplishments. Could it also include wrongs done, such as the persecution of the church? He was aware of these things but they did not weigh on him or deter his dedication. His forward progress was intense, as indicated by the strong "straining" (from ejpekteivnw , epekteinô ). Cf. race imagery also in 1 Corinthians 9:24-27.

3:14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

This is a race in which all finishers are winners. Yet this does not diminish the effort of the runner, for the course (like a marathon) is such that even to finish is an achievement. The Greek term translated "goal" (skopov" , skopos , literally "goal marker") is found only here in the New Testament. The prize is not defined, but would include all that is involved in complete fellowship with God beyond the restrictions encountered in this life. "Heavenward" (a[nw , anô ) does not translate the usual word for heaven, but is a term meaning "above" or "upwards." Some see the prize as identical to the call, and others as the reward. This kind of nuanced interpretation may oversophisticate a basic point which all Christians would understand quite well.

Hawthorne suggests an interesting interpretation, citing the custom of the herald announcing the name of the victor after the race (remember that in this race all finishers were winners). Thus the image would be God calling the spiritual athlete and giving him the prize (in Christ) as his name was announced. This interpretation is colorful, though we cannot know if it was in Paul's mind or not.

B. THE MATURE VIEWPOINT (3:15-16)

¹⁵ All of us who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. ¹⁶ Only let us live up to what we have already attained.

3:15 All of us who are mature

Paul now leaves his personal narrative to call readers to share the dedication he has expressed. If he was controverting those who claimed perfection (see discussion at v. 12), this could be his exhortation to them. They would be dealt with by God. But it has been argued that the gentleness of Paul's words here implies they were addressed to friends, not to opponents.

Not all would be "mature," so Paul was inviting those who lacked maturity to achieve it. It involved knowing the need to forget the past and press on. "Mature" is from the Greek word tevleio" ( teleios ) rendered "perfect" in verse 12. How are we to explain Paul's denial of the quality in verse 12 and his affirmation of it here? He may have been using the word in two senses, a not uncommon practice. In verse 12 it was the full knowledge of Christ, and here it was the recognition of one's incompleteness. Or Paul's use may have been ironical: i.e., the way to be perfect (mature) in Christ is to realize one is imperfect. "Grow up and recognize you aren't grown all the way yet." However Paul was using the terms, the ultimate call of the verse is clear.

should take such a view of things.

"Take . . . a view," as well as "think" both translate fronevw (phroneô ), a term often employed by Paul in this letter. See the discussion at 1:7. The term indicates the values of a lifestyle, not just intellectual concepts.

And if on some point you think differently,

The last sentence of this verse offers a major interpretive problem. What is involved in "think differently"? The word for "think" (phroneô ) would indicate it was not simply a matter of doctrine. Rather it would be belief which determined how one lived. Some think Paul now turns from major to minor issues, leaving it to God to convict those of whom he spoke. Others think he refers to the bad attitudes causing disunity in the church. In this case Paul felt that if he could not correct the division then he would let it be left to God. However, since disunity has always plagued the church, one would have to assume such correction would come at the last day. This implied threat of judgment does not seem to fit the tenor of Paul's argument here.

We prefer to think these were the immature who were not prepared to accept and practice the single-minded devotion to Christ which characterized Paul. Since ultimately it is God's active grace that leads to such commitment, Paul hoped that God would reveal the truth to them in ways that Paul's example could not. The apostle recognized that Christians are at different stages so he lovingly indicates how God leads each person to greater levels of Christian service and life. Paul himself knew he had growing to do, and thus did not grow impatient with others in the same condition. This was no bossy, "holier than thou" attitude.

that too God will make clear to you.

"Make clear" translates the verb (ajpokaluvptw , apokalyptô ) from which "apocalyptic" and the Greek title for the book of Revelation come. The mode by which God would give revelation is not stated. Given the general use of the term in the New Testament, it is logical to hold that the revelation would come through the growing process of being Christian (as in fact it does for all Christians).

3:16 Only let us live up to what we have already attained.

This exhortation is corporate ("let us"). The mature and those who think differently should still follow Christ in unity, as would Paul himself. Differences in spiritual levels ought not deter Christians from being consistent with whatever level each had reached. Minor differences in spiritual development have often divided the church, and Paul would not have that happen in Philippi. "Already attained" would be the righteousness that comes by faith and whatever of the blessings listed in verses 9-11 each had appropriated, though these things may not have exhausted Paul's intentions (cf. 1 Cor 4:17, and note "pattern" and "example" in the next verse). The apostle was apparently asking them to augment the growth process by building on what they had. Paul's words may indicate he feared apostasy or divisiveness by some.

VIII. TRUE AND FALSE MODELS (3:17-21)

¹⁷ Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you. ¹⁸ For, as I have often told you before and now say again even with tears, many live as enemies of the cross of Christ. ¹⁹ Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. ²⁰ But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, ²¹ who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

In this paragraph verse 17 gives a positive exhortation. Verses 18 and 19 describe a group negative to Christianity, and verses 20 and 21 the blessings of those committed to Christ.

3:17 Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you.

"Example" and "pattern" are two ways of expressing the same thing. Paul taught the faith ("pattern") and also lived it. In a day when no written New Testaments were available, it is possible the "incarnated" message was more influential than today (though not without influence in any age). It was important to follow Paul, however, only as he lived the pattern. Thus the deeper reality was to follow Christ. Throughout Philippians Paul has offered exhortation through example, with the Christ hymn (2:5-11) being the centerpiece. But Timothy and Epaphroditus were also commended for their examples.

Paul was no egotist here. He had expressed his renunciation of everything for Christ's sake in verses 7-11, and acknowledged his imperfection in verses 12-14. Indeed, these attitudes are basic to any who would follow Jesus. "Following" would be recognized by readers, however, as containing all those aspects of Paul's life and teaching which showed forth Christ.

"Join with others in following . . . example" (summimhthv" , symmimçtçs ) translates an expression found only here in all Greek literature. The basic root, which means "mimic," is prefixed by "with." Quite possibly the prefix indicated that the "following" should be done together with one another - another stress on the importance of unity within the church.

"Pattern" (tuvpo" , typos ) is singular, while "we" is obviously plural. Though some see a problem, we hold that the one pattern of Christian life was demonstrated by Paul, Timothy, and Epaphroditus, as they "mimicked" Christ. Some would change "we" to the singular, and argue that Paul was asserting apostolic authority. But this lacks textual support, and Paul was not concerned in this letter to affirm and defend his apostolicity (cf. absence of "apostle" in 1:1).

3:18 For, as I have often told you before and now say again even with tears,

Paul speaks of another facet of his past instruction - regarding the lamented enemies of the cross. "Often" indicates an intense and ongoing concern and probably a pervasive problem as well. There is no proof these people had reached Philippi. If they had not, they were yet perceived as a very real threat. Or previous warnings may not have been totally effective so that now they had infiltrated the church. We cannot know for sure. Paul's "tears" (cf. Acts 20:31; Rom 9:2f; 10:1; 2 Cor 2:4) indicate both his passionate personal concern and the seriousness of the situation. Imitation of Christ, then (v. 17), was a powerful antidote. Here and in verse 17 Paul has presented two ways to pursue, stressed by the repetition of "live."

many live as enemies of the cross of Christ.

Who were these people? Was their failing doctrinal or behavioral? Were they Christians or outsiders? A wide range of speculations has failed to resolve the question. If Christians, it has been suggested they may have been Judaizers; or perhaps quasi-Gnostics; or those who considered themselves outside any law; or those whose commitment was nominal; or those who denied Christ under persecution. If non-Christians, suppositions suggest heathens who opposed Christian ethical standards; or evangelistic Jews. Though the issue is very difficult, we think Paul's tears and the use of the word "enemies" (most significant if they might have been assumed to be friends) of the cross indicate Christians. Beyond this it is difficult to conjecture, but if a guess be hazarded, we would opt for Christians still snared in the ways of the world whose lifestyles evinced no true reform and who thus denied the efficacy of the cross for their lives. Whatever their reason for being in the church, it had little to do with God's intent in crucifixion. If this view be correct, we are not dealing with an organized party or position in the church but with moral failure. It may or may not have infected the Philippian church. A survey of the Pauline letters (and others in the New Testament) shows how pervasive was the problem of worldliness in the early church.

Another perspective on these people considers their relation to the "dogs," "evil men," and mutilators of verse two. If they were the same and those in verse 2 were Judaizers, then so were these. Though we have accepted an alternate view, we will show how this position leads us to understand the next verse.

3:19 Their destiny is destruction, their god is their stomach, and their glory is in their shame.

Those considering these as Judaizers interpret "stomach" as indicating the scrupulous practice of the food laws; in Paul's view virtually deifying them. "Shame," which is a term for the private organs, is interpreted as circumcision, with the sense that they boasted because of their circumcision. Though Paul says nothing against circumcision per se (see the notes on 3:3) in this context it was shameful to him because they gloried in it.

If these were worldly Christians then the "stomach" could refer to gluttony in the specific sense, or to unlicensed sensuality in the more general sense. Thus "stomach" would stand for all uncontrolled appetites. And "shame" would refer to excesses as well, especially of a sexual nature.

Where did this course lead? Inevitably to destruction and thus to the opposite destiny from that which God intended for humans. Some suggest "destruction," "stomach," and "shame" all implied the perishability of man. Thus these people had given the highest value to that which must pass away. This was a sad situation indeed. No wonder Paul wept.

Their mind is on earthly things.

"Mind" is from another form of phroneô (see the notes at 1:7). This was their life intent and direction. "Earthly things" (ejpijgeia , epigeia ) forms a sad counterpoint to "heaven" in the next verse.

3:20 But our citizenship is in heaven.

As Paul contrasted his past (and Jewish achievements) with his present in verses 4-11, so here he completes another contrast of lifestyles. A link is formed to verses 20 and 21 by verse 11. The resurrection noted there receives fuller elaboration here.

Verses 20 and 21 form a contrast to verses 18 and 19 in several ways. The "mind on earthly things" contrasts with "heavenly citizenship." The "stomach as god" contrasts with the transformation of the body to be like Christ's. And "glory in shame" contrasts with likeness to Christ's glorious body.

Because of the language, form, and theology of this section some have conjectured it was also a Christian hymn, as was 2:5-11. Others disagree, but grant that the verses may contain hymnic fragments. Still others think the un-Pauline expressions may be because the apostle reflected earlier Christian traditional usage.

Morna Hooker has observed an interesting relation of these verses to 2:5-11. Verses 5-8 of chapter 2 speak of Christ becoming like man; verses 9-11 speak of him as he now is; and the present text speaks of men as they will be when transformed into his likeness.

"Citizenship" (polivteuma , politeuma ) translates a word found nowhere else in the New Testament. The parallel is probably to the right of Roman citizenship possessed by the citizens of Philippi. Wherever a Philippian went, he enjoyed the "rights and privileges" of his Roman citizenship, and he would spread Roman culture as well. So those in Christ, wherever they were, and whatever their circumstances, were heavenly citizens. Included in that position was the assurance of a wonderful transformation. What a powerfully sustaining thought! The Christian thus possessed both present and future blessing. See Hebrews 11:13,16; and 1 Peter 1:4f.

And we eagerly await a Savior from there, the Lord Jesus Christ,

"Enemies of the cross" denied the saving efficacy of the crucifixion. By contrast his followers acknowledge Christ as Savior (the first time Paul adds the term to Jesus' name in Philippians). Because Jesus had saved and would save their lives, they knew the excited anticipation of "eagerly" awaiting.

3:21 who, by the power that enables him to bring everything under his control,

The certainty of that which Paul anticipated is underscored by the reference to power. Though "power" (ejnevrgeia , energeia ) could be described with several illustrations, this is the ultimate one, comprehending all others. The word "power" comes from a Greek root which stands behind the English "energy."

will transform our lowly bodies

"Lowly" (tapeinwvsi" [tapeinôsis ]; some translations have "vile") was not meant to derogate the body, but to indicate its weakness or frailty. But God who raises the dead brings strength out of weakness. The Christian doctrine is the resurrection and transformation of the body. It will be changed, as Paul said in 1 Corinthians 15:44, to a spiritual body (see 1 Corinthians 15:42ff for the fullest description of the phenomenon in the New Testament). Similar ideas are found in 2 Corinthians 4:16-5:4 and 1 John 3:2. The enemies focused on the body only as it related to this life (v. 19). Christ called men to consider it as it related to the next. The Christian's destiny is not decay, but transformation.

so that they will be like his glorious body.

"Like his glorious body," though an expression incapable of exact definition, sets the mind stretching to exalted heights, and raises hope to the boiling point.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Philippians (Book Introduction)

The Epistle to the Philippians

From Rome About a.d. 61

By Way of Introduction

There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul’s Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul’s joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Philippians 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Philippians 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

JFB: Philippians (Book Introduction)

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).

The EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated "the chief city," as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he "longed" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to "Cæsar's household" (Phi 4:22), and to the "palace" (Phi 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Act 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Phi 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Act 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

JFB: Philippians (Outline)

• INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
• CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 1Co 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.
• 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. (Phi. 3:1-21)
• EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21).

TSK: Philippians (Book Introduction)

The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; 2Co 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

TSK: Philippians 3 (Chapter Introduction)

Overview

Phi 3:1, He warns them to beware of the false teachers of the circumcision; Phi 3:4, shewing that himself has greater cause than they to trust in the righteousness of the law; Phi 3:7, which notwithstanding he counts as dung and loss, to gain Christ and his righteousness; Phi 3:12, therein acknowledging his own imperfection; Phi 3:15, He exhorts them to be thus minded; Phi 3:17, and to imitate him, Phi 3:18. and to decline the ways of carnal Christians.

Poole: Philippians 3 (Chapter Introduction)

CHAPTER 3

MHCC: Philippians (Book Introduction)

The Philippians felt a very deep interest for the apostle. The scope of the epistle is to confirm them in the faith, to encourage them to walk as becomes the gospel of Christ, to caution them against judaizing teachers, and to express gratitude for their Christian bounty. This epistle is the only one, among those written by St. Paul, in which no censures are implied or expressed. Full commendation and confidence are in every part, and the Philippians are addressed with a peculiar affection, which every serious reader will perceive.

MHCC: Philippians 3 (Chapter Introduction)

(Phi 3:1-11) The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.

(Phi 3:12-21) Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.

Matthew Henry: Philippians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Philippians

Philippi was a chief city of the western part of Macedonia, prōtē tēs Makedonias polis , Act 16:12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Caesar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, a.d. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Act 16:9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Act 16:23, Act 16:24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (Phi 4:18), and this when no other church communicated with him as concerning giving and receiving (Phi 4:15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

Matthew Henry: Philippians 3 (Chapter Introduction)

He cautions them against judaizing seducers (Phi 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Phi 3:4-8), describes the matter of his own choice (Phi 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example (Phi 3:17-21).

Barclay: Philippians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

We are fortunate in one thing in our study of Philippians--there are practically no critical problems involved; for no reputable New Testament critic has ever doubted its genuineness. We can accept Philippians as undoubtedly an authentic letter of Paul.

Philippi

When Paul chose a place wherein to preach the gospel, he always did so with the eye of a strategist. He always chose one which was not only important in itself but was also the key point of a whole area. To this day many of Paulpreaching-centres are still great road centres and railway junctions. Such was Philippi which had at least three great claims to distinction.

(i) In the neighbourhood there were gold and silver mines, which had been worked as far back as the time of the Phoenicians. It is true that by the time of the Christian era they had become exhausted, but they had made Philippi a great commercial centre of the ancient world.

(ii) The city had been founded by Philip, father of Alexander the Great, and it is his name that it bears. It was founded on the site of an ancient city called Krenides, a name which means The Wells or Fountains. Philip had founded Philippi in 368 B.C. because there was no more strategic site in all Europe. There is a range of hills which divides Europe from Asia, east from west and just at Philippi that chain of hills dips into a pass so that the city commanded the road from Europe to Asia, since the road must go through the pass. This was the reason that one of the great battles of history was fought at Philippi; for it was here that Antony defeated Brutus and Cassius, and thereby decided the future of the Roman Empire.

(iii) Not very long after, Philippi attained the dignity of a Roman Colony. The Roman Colonies were amazing institutions. They were not colonies in the sense of being outposts of civilization in unexplored parts of the world. They had begun by having a military significance. It was the custom of Rome to send out parties of veteran soldiers, who had served their time and been granted citizenship, to settle in strategic road centres. Usually these parties consisted of three hundred veterans with their wives and children. These colonies were the focal points of the great Roman road systems which were so engineered that reinforcements could speedily be sent from one colony to another. They were founded to keep the peace and to command the strategic centres in Romefar-flung Empire. At first they had been founded in Italy; but soon they were scattered throughout the whole Empire, as the Empire grew. In later days the title of colony was given by the government to any city which it wished to honour for faithful service.

Wherever they were, these colonies were little fragments of Rome and their pride in their Roman citizenship was their dominating characteristic. The Roman language was spoken; Roman dress was worn; Roman customs were observed; their magistrates had Roman titles, and carried out the am ceremonies as were carried out in Rome itself. They were stubbornly and unalterably Roman and would never have dreamt of becoming assimilated to the people amidst whom they wert set. We can hear the Roman pride breathing through the charge against Paul and Silas in Ac 16:20-21: "These men are Jews, and they are trying to teach and to introduce laws and customs which it is not right for us to observe--for we are Romans."

"You are a colony of heaven" (King James Version), Paul wrote to the Philippian Church (Phi_3:20 ). Just as the Roman colonist never forgot in any environment that he was a Roman, so they must never forget in any society that they were Christians. Nowhere were men prouder of being Roman citizens than in these colonies; and such was Philippi.

Paul And Philippi

It was on the second missionary journey, about the year A.D. 52, that Paul first came to Philippi. Urged on by the vision of the man of Macedonia with his appeal to come over and help us, Paul had sailed from Alexandrian Troas in Asia Minor. He had landed at Neapolis in Europe, and thence made his way to Philippi.

The story of Paulstay in Philippi is told in Ac 16 ; and an interesting story it is. It centres round three people--Lydia, the seller of purple; the demented slave-girl, used by her masters to tell fortunes; and the Roman jailor. It is an extraordinary cross-section of ancient life. These three people were of different nationalities. Lydia was an Asiatic, and her name may well be not a proper name at all but simply "the Lydian lady." The slave-girl was a native Greek. The jailor was a Roman citizen. The whole Empire was being gathered into the Christian Church. But not only were these three of different nationalities; they came from very different grades of society. Lydia was a dealer in purple, one of the most costly substances in the ancient world, and was the equivalent of a merchant prince. The girl was a slave, and, therefore, in the eyes of the law not a person at all, but a living tool. The jailor was a Roman citizen, member of the sturdy Roman middle-class from which the civil service was drawn. In these three the top, the bottom and middle of society are all represented. No chapter in the Bible shows so well the all-embracing faith which Jesus Christ brought to men.

Persecution

Paul had to leave Philippi after a storm of persecution and an illegal imprisonment. That persecution was inherited by the Philippian Church. He tells them that they have shared in his bonds and in his defence of the gospel (Phi_1:7 ). He bids them not to fear their adversaries for they are going through what he himself has gone through and is now enduring (Phi_1:28-30 ).

True Friendship

There had grown up between Paul and the Philippian Church a bond of friendship closer than that which existed between him and any other Church. It was his proud boast that he had never taken help from any man or from any Church, and that, with his own two hands, he had satisfied his needs. It was from the Philippians alone that he had agreed to accept a gift. Soon after he left them and moved on to Thessalonica, they sent him a present (Phi_4:16 ). When he moved on and arrived in Corinth by way of Athens, they alone again remembered him with their gifts (2Co_11:9 ). "My brethren whom I love and long for," he calls them, "my joy and crown in the Lord" (Phi_4:1 ).

The Occasion Of The Writing Of The Letter

When Paul wrote this letter he was in prison in Rome, and he wrote it with certain definite objects.

(i) It is a letter of thanks. The years have passed; it is now A.D. 63 or 64 and once again the Philippians have sent him a gift (Phi_4:10-11 ).

(ii) It has to do with Epaphroditus. It seems that the Philippians had sent him not only as a bearer of their gift, but that he might stay with Paul and be his personal servant. But Epaphroditus had fallen ill. He was sick for home; and he was worried because he knew that the people at home were worried about him. Paul sent him home, but he had the unhappy feeling that the people in Philippi might think Epaphroditus a quilter, so he goes out of his way to give him a testimonial: "Receive him with all joy, and honour such men, for he nearly died for the work of Christ" (Phi_2:29-30 ). There is something very moving in the sight of Paul, himself in prison and awaiting death, seeking to make things easier for Epaphroditus, when he was unexpectedly and unwillingly compelled to go home. Here is the peak of Christian courtesy.

(iii) It is a letter of encouragement to the Philippians in the trials which they are going through (Phi_1:28-30 ).

(iv) It is an appeal for unity. It is from that, that there rises the great passage which speaks of the selfless humility of Jesus Christ (Phi_2:1-11 ). In the Church at Philippi there were two women who had quarrelled and were endangering the peace (Phi_4:2 ); and there were false teachers who were seeking to lure the Philippians from the true path (Phi_3:2 ). This letter is an appeal to maintain the unity of the Church.

The Problem

It is just here that the problem of Philippians arises. At Phi_3:2 there is an extraordinary break in the letter. Up to Phi_3:1 everything is serenity and the letter seems to be drawing gently to its close; then without warning comes the outburst: "Beware of dogs; beware of evil workers; beware of the concision." There is no connection with what goes before. Further, Phi_3:1 looks like the end. "Finally, my brethren," says Paul, "rejoice in the Lord" and having said finally he begins all over again! (That, of course, is not an unknown phenomenon in preaching).

Because of this break many scholars think that Philippians, as we possess it, is not one letter but two letters put together. They regard Phi_3:2-21 and Phi_4:1-3 as a letter of thanks and warning sent quite early after the arrival of Epaphroditus in Rome; and they regard Php 1 - 2; Phi_3:1 and Phi_4:4-23 as a letter written a good deal later, and sent with Epaphroditus when he had to go home. That is perfectly possible. We know that Paul almost certainly did, in fact, write more than one letter to Philippi, for Polycarp, in his letter to the Philippian Church, says of him, "when he was absent he wrote letters to you."

The Explanation

And yet it seems to us that there is no good reason for splitting this letter into two. The sudden break between Phi_3:1 and Phi_3:2 can be otherwise explained in one of two ways.

(i) As Paul was writing, fresh news may have come of trouble at Philippi; and there and then he may have interrupted his line of thought to deal with it.

(ii) The simplest explanation is this. Philippians is a personal letter and a personal letter is never logically ordered like a treatise. In such a letter we put things down as they come into our heads; we chat on paper with our friends; and an association of ideas which may be clear enough to us may not be so obvious to anyone else. The sudden change of subject here is just the kind of thing which might occur in any such letter.

The Lovely Letter

For many of us Philippians is the loveliest letter Paul ever wrote. It has been called by two titles. It has been called The Epistle of excellent Things--and so indeed it is; and it has been called The Epistle of Joy. Again and again the words joy and rejoice recur. "Rejoice," writes Paul, "again I will say rejoice," even in prison directing the hearts of his friends--and ours--to the joy that no man can take from us.

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint PaulEpistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philippians 3 (Chapter Introduction)

The Indestructible Joy (Phi_3:1)

The Evil Teachers (Phi_3:2-3)

The Only True Circumcision (Phi_3:2-3 Continued)

The Privileges Of Paul (Phi_3:4-7)

The Attainments Of Paul (Phi_3:4-7 Continued)

The Worthlessness Of The Law And The Value Of Christ (Phi_3:8-9)

What It Means To Know Christ (Phi_3:10-11)

Pressing On (Phi_3:12-16)

Dweller On Earth But Citizen Of Heaven (Phi_3:17-21)

Constable: Philippians (Book Introduction)

Introduction

Historical background

The name of the city of Philippi was originally Krinides (lit. springs). It stood about 10 miles inland from the Aegean Sea in the Roman province of Macedonia. In 356 B.C. Philip II, king of Macedonia and father of Alexander the Great, renamed the town after himself and enlarged it.

In 42 B.C. the Romans Octavian, Antony, and Lepidus defeated Brutus and Cassius in a battle fought just west of Philippi. After that battle Philippi became a military colony. Subsequent battles in 42 and 31 B.C. resulted in Philippi receiving even higher status. The citizens enjoyed autonomous government, immunity from taxes, and treatment as if they lived in Italy.¹ Some commentators have seen indications of the pride the Philippians took in their city in Acts 16:20-21 and Philippians 1:27 and 3:20. Luke's description of Philippi as a "leading city of the district of Macedonia" (Acts 16:12) probably refers to its colonial status since it was the only colony in the area. Amphipolis was the capital of the district, and Thessalonica was the capital of the province.

The Via Egnatia, the main highway from Rome to the east, ran through Philippi and brought much commerce and many travelers to Philippi. Also the nearby Gangites (modern Angitis) River was another natural advantage since it constituted another ancient thoroughfare (cf. Acts 16:13).

The story of the founding of the church in Philippi appears in Acts 16. Philippi was the first town in which Paul preached after he crossed the Aegean Sea from Troas and entered Europe. Then (50 A.D.) the city had few Jewish residents and the first converts were Lydia, a Gentile businesswoman from Thyatira in the province of Asia Minor, and the Philippian jailer. The church evidently met in Lydia's home at first (Acts 16:15). Paul's companions on his first visit to Philippi included Silas, Timothy, and Luke. Luke may have stayed in Philippi to establish the new converts when the other members of Paul's missionary team moved on to Thessalonica.² The Philippian Christians sent financial support to Paul in Thessalonica more than once (Phil. 4:15-16).

Probably Paul visited Philippi again during his third missionary journey in 57 A.D. He travelled from Ephesus to Corinth by land and then from Corinth back to Miletus mostly by land. From there he took a ship to Jerusalem. The land route he took on both occasions would have led him through Philippi.

No serious question about the Pauline authorship of this epistle arose until the nineteenth century. Paul claimed to have written it (Phil. l:1), and the references to his acquaintances, events in his life, and his way of thinking all point to him as the writer.

The apostle was a prisoner when he penned this letter (Phil. 1:7, 13, 16). References to the palace guard (1:13) and Caesar's household (4:22) have led most interpreters to conclude that Paul wrote from Rome rather than from Caesarea (cf. 1:19-24; 2:24).³ The Marcionite Prologue (c. 170 A.D.) also refers to Paul writing Philippians from Rome. Evidently he did so during his first Roman imprisonment (60-62 A.D.) during which time he also wrote Ephesians, Colossians, and Philemon, the other Prison Epistles.⁴

The primary purpose Paul had in mind in writing this epistle seems to have been to reassure the Philippians. Epaphroditus, whom they had sent with a gift for Paul and to minister to his needs in prison, had recovered from a serious illness and was about to return to Philippi. Paul built up Epaphroditus in the eyes of his readers (2:25-30), which suggests that they may not have appreciated him adequately for some reason. Secondary reasons for sending this letter include expressing thanks for the Philippians' gift to Paul in prison (4:10-14) and announcing Timothy's approaching visit (2:19). Paul also wanted to explain his desire to revisit his readers (2:24) and to deal with the problem of the two women in the church who needed to reconcile (4:2). One commentator identified the genre of this epistle as a letter of friendship and moral exhortation.⁵

Of all Paul's epistles Philippians is the most consistently positive and personal. It reflects a joyful spirit.⁶ Paul did not rebuke this church sharply nor did he refer to any major problems in it. His warnings are of a precautionary nature. His occupation with Jesus Christ also stands out. In 104 verses there are 51 references to the Lord Jesus by name.

". . . what is most noticeable in this letter is the general paucity of Paul's more specialized theological vocabulary and the infrequency of the explanatory for,' which is always a dead giveaway that Paul is involved in heavy argumentation."⁷

Message⁸

The Philippian Christians were special favorites of the apostle Paul. Their response to the gospel and their subsequent progress in the faith were exemplary. However the connections between Paul and Philippi that the New Testament records, both in Acts and in this letter, reveal an interesting paradox.

In both books there is a lot about prison and a lot about rejoicing. Paul ended up in prison when he first evangelized Philippi. Yet in prison Paul and Silas sang praises to God. When Paul wrote Philippians he was in prison, this time in Rome. However the dominant emotion that he projected in this book was rejoicing.

The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

The theme of the epistle is participation in the gospel. Everything in this letter deals with that subject in some way, as I have pointed out in the notes. By participation in the gospel I mean the fellowship that Paul and the Philippians shared in the work of disseminating the gospel. This is the work in which all Christians should participate as well. Paul, the Philippians, and we are all partners in the work of the gospel. The key to working together effectively as partners in the gospel is having the mind of Christ. Therefore in this overview of the book I would like to emphasize this fundamental attitude about which Paul had so much to say in this book.

The key revelation in this epistle is that of the Christian attitude, or viewpoint, or consciousness. Note some of the references to the mind or attitude in this epistle: 1:7; 2:2, 3, 5; 3:15, 19; 4:2, 10. This is a key word in this book, and it indicates the emphasis of Philippians.

Paul revealed what the mind of Christ was in the Savior. We find this revelation in 2:5-11, one of the greatest Christological passages in the Bible. The Gospels reveal Jesus' words and works, but this passage unveils His mind.

Notice first the mental attitude of our Savior in 2:6. He did not regard His privileged position as something that He needed to retain. He did not value His position for the sake of the position. He laid it aside and stooped to unbelievable depths to lift those who needed redemption out of ruin.

This attitude resulted in certain activity, which we read of in verses 7 and 8. Jesus Christ selflessly gave up what was in His own best interests for the sake of the betterment of others. He left the heights of heaven for the lowliness of earth. He who was sovereign became a servant. Instead of becoming the highest of servants, an angel, he became a lowly servant, a man. He could have lived a life of ease, but He submitted to shame and death. He might have died in comfort and private surrounded by those who loved Him. Instead He died in agony and shame in public surrounded by those who hated Him. He could have died appreciated, but instead he died hated and misunderstood. This is the mind of Christ, a lowly mind, a loving mind.

This activity resulted in an award: verses 9-11.

Paul also revealed what the mind of the saints who are in Christ should be. We too should have a certain attitude that expresses itself in specific activity, which God will just as surely reward.

Our attitude should be that our love abounds increasingly and that we are sincere and void of offense (1:9-10). Christ's love is to be our love. His attitude is to be our attitude. Regardless of the present privileged position we may occupy we must not retain it as a prize.

Paul had this attitude. We can see it clearly in the statement he made in Romans 9:1-3. Just before he wrote these words, Paul wrote that nothing could separate him for the love of God in Christ Jesus. Yet he did not count that secure position something to retain for his own benefit. He was willing to give it up for the welfare of the Jews. You may remember that Moses voiced a similar sentiment in Exodus 32:32.

What is the activity that should flow out of this attitude?

Look first at 1:27. Our life should be worthy of the gospel. This was one of Paul's favorite ways to describe our conduct responsibility as Christians (cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:12). Worthy conduct is not just morally upright behavior. It is conduct that the gospel drives, conduct that aims at proclaiming the gospel, making it known. It is conduct that responds appropriately to God's gift of grace to us.

Notice also 2:14-15. We are to be blameless in our relationship to God. Moreover we are to be harmless in our relationships with people, not doing them harm but good. Our Lord's example of humble service to the point of death is our model. How much do we know about emptying ourselves, humbling ourselves, becoming obedient to death, even the death of the cross?

What is the award that will follow this attitude and this activity? It is twofold.

There is present victory over circumstances. This whole epistle is a revelation of Paul's triumph over circumstances that would have defeated many people. The pioneer missionary to the regions beyond sat confined in prison. Rather than saying everything was against him, Paul rejoiced that God's program was advancing. In all the Prison Epistles, Paul viewed himself not as the prisoner of Nero but of Jesus Christ. He believed the Lord had placed him where he was for the best purpose. Anyone can sing when he or she escapes from prison, but Paul sang in prison.

Second, there is also future reward. Throughout this epistle Paul had the judgment seat of Christ in view (1:6, 10-11, 20; 2:16; 3:8-9, 14; 4:1, 5). God will reward the mind of Christ in the saints just as He has rewarded the mind of Christ in the Savior. We should strive to gain that prize, not to glorify ourselves in heaven but to have a crown to lay down at Jesus' feet in worship in heaven (cf. Rev. 4:10).

We have seen that the mind of Christ is the key to this epistle. We have also seen that Paul revealed this mind in the Savior and in the saints. What did he say about this mind or attitude? He said, "Have this mind in you" (2:5).

What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with Him at the center. Paul put it this way: "To me, to live is Christ" (1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. Life is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life was Christ.

What is our responsibility with this attitude? It is to work out our own salvation in response to God's working in us (2:12-13). We work out what God works in. How do we do this? We do this by forgetting what is past and by pressing on to God's goal for us. Paul used the same Greek word to describe his persecution of Christians (3:6) and his pressing toward his new goal (3:14; dioko). He pursued both goals zealously. He transferred all the passion and fervor that he once expended on tearing down the church into building it up. Our responsibility is absolute dedication and unfailing endeavor to the goal of building the church.

What are the rules we must follow with this attitude? Primarily we must rejoice in the Lord (3:1; 4:4). Rejoicing is not only a privilege, but it is a duty for the Christian. God has commanded us to rejoice. To do this we need to focus our thinking on what God is really doing as He has revealed this in His Word. We must also be forbearing toward all men rather than antagonistic (4:5). We must also give ourselves to prayer rather than to anxiety (4:6). These are the basic rules we need to follow.

By way of application, what does adopting the mind of Christ mean?

For the church the measure of her authority is the measure of her conformity to the mind of Christ. The church, the corporate body of believers, depends on many different things today to give it authority: political power, charismatic leaders, social influence, etc. Yet the church's real authority today is the same as Jesus Christ's authority was when He walked this earth, His humble attitude of submissiveness and obedience to His Father. The essence of the mind of Christ is love. Its consciousness is joy. Its expression is sacrifice. If love, joy, and sacrificial service characterize the church, it will have authority in the world.

For the individual Christian the application is that we should allow Jesus Christ to master us completely. We should view ourselves as His captives, His prisoners (cf. 1:1). It is only by entering into bondage to the Savior that we can find true liberty. His ideal must become our ideal. His power should be what we depend on to fulfill that ideal. Furthermore the certainty of His ultimate victory and ours now and in the future should be the inspiration for our ceaseless song. The present joy of our lives should come from our comradeship with Him day by day. Sharing the mind of Christ will teach us how to love, to serve, and to sing as we live the Christian life.

Constable: Philippians (Outline)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

1. Paul's present imprisonment 1:12-18

2. Paul's anticipated deliverance 1:19-26

III. Partnership in the gospel 1:27-4:9

A. A worthy walk 1:27-30

B. Unity and steadfastness 2:1-4:1

1. Walking in unity ch. 2

2. Walking in steadfastness 3:1-4:1

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

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Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

Philippi, a considerable city in Macedonia, so called from Philip, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham) --- It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy. --- The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns against false teachers, whom he calls dogs, and enemies of the cross of Christ. He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)

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Gill: Philippians (Book Introduction)

INTRODUCTION TO PHILIPPIANS

Philippi was a Roman colony, and the chief city of one part of Macedonia, Act 16:12, it is by Appianus called Datos which was its original name; and by Diodorus Siculus it is called Crenidae ^a, from, the fountains about it; and it took its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt and fortified it; near this place a famous battle was fought, and a victory obtained by Augustus Caesar and Mark Antony, over Brutus and Cassius; it is now called Chrixopolis, properly Chrysopolis, from the plenty of golden mines near it: here the apostle was directed by a vision, to go and preach the Gospel; and which was succeeded, to the conversion of Lydia, and the jailer, and their families; which laid the foundation of a Gospel church in this place, to whom this epistle is written; and which was written by the apostle when he was a prisoner at Rome, as many things in it show; for he more than once makes mention of his bonds, and of these being made manifest in Caesar's palace, and of some of Caesar's household sending their Christian salutations to this church: Dr. Hammond makes the date of this epistle to be the year 59, and Dr. Lightfoot places it in the year 60, and the sixth of Nero; the occasion of it was this, the Philippians, to whom the apostle was very dear, he being the first preacher of the Gospel to them, and the instrument of their conversion, hearing that he was a prisoner at Rome, send their minister and pastor Epaphroditus to him, to visit him, and by him a present to support him under his afflicted circumstances, and who related to him the case of this church; and at his departure he sent by him this letter; the design of which is, to express his love and affection to them; to give them an account of his bonds, and the usefulness of them, and how he was supported under them; to encourage them under all the afflictions and persecutions, they endured for the sake of Christ; to excite them to love, unity, and peace, among themselves; to caution them against false teachers, judaizing Christians, that were for joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; to exhort them to a holy life and conversation, and to return them thanks for their kind present.

Gill: Philippians 3 (Chapter Introduction)

INTRODUCTION TO PHILIPPIANS 3

In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ, Phi 3:1, and to beware of them, whom he describes as dogs, as evil workers, as the concision, Phi 3:2, and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things, Phi 3:3, This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever, Phi 3:4, of which he gives an enumeration in several particulars, Phi 3:5, upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss, Phi 3:7, and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him, Phi 3:8. His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ, Phi 3:11, and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him, Phi 3:12. Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them, Phi 3:15, and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing, Phi 3:16, and to be followers of him, and of them that walked after his example, Phi 3:17, giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonour of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men, Phi 3:18, and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence, Phi 3:20, and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent, Phi 3:21.

College: Philippians (Book Introduction)

INTRODUCTION

THE CITY

When Paul bypassed the seaport at Neapolis and moved eight miles inland to Philippi, he did so because Philippi, though small, was a city of some importance. The history of the city stretched back several centuries. A small village, known as Krenides, was captured by Philip of Macedon and annexed to his empire in 356 B.C. The area was attractive because of the many springs in the vicinity, and because of the nearby gold mines. Hence Philip named the city after himself, i.e., Philippi.

The city remained insignificant until conquered by the Romans almost two centuries later (168, 167 B.C.). The area was made a Roman province, and included in the first of the four districts into which the Romans divided Macedonia.

The most significant event of the pre-Pauline city took place in 42 B.C. There, on the plain of Philippi, the forces of Brutus and Cassius (Caesar's assassins) clashed with the armies of Antony and Octavian, only to go down in defeat. Thus Philippi was the spot at which the destiny of the Roman empire was set for some time to come.

Later (31 B.C.) Octavian defeated Antony. As a result of the battles of 42 and 31 B.C. a number of military veterans, from both the victors and the vanquished, were settled there. In 31 B.C. the name of the town was enhanced to honor Octavian (Caesar Augustus), its conqueror.

Philippi was made a Roman colony, a high privilege indeed for a provincial city within the empire. Rights of the citizenry included Roman citizenship, the right to own and transfer property, and exemption from certain taxes. The city was in municipal pattern and architecture modeled on Rome, as well as in legal and administrative detail. The citizens wore Roman dress, had coinage with Roman inscriptions, and used (though not exclusively) the Latin language. Roman citizens had certain rights under Roman law, a fact that stood to Paul's advantage when he came to Philippi (Acts 16:37ff).

The city was located on the Via Egnatia, one of the major Roman roads of the time. Some evidence indicates the road in this area was in bad condition during the time of Paul's visit, so that visitors to Philippi may have used the sea route (as Paul did) with greater frequency. However, bad roads, though an inconvenience to travel, did not stop it completely. When Paul left the city it was by road toward the west.

Residents of the city would have included a core of veterans of the Roman wars or their descendants. Also in residence were Greeks, descendants of the native Thracian population, and some Jews. Some read the story of the conversion of Lydia in Acts 16 to indicate there were not enough male Jews in the city to constitute a synagogue. But others argue that there was a synagogue built by the river to which Paul went to preach.

ORIGINS OF THE CHURCH

The origins of this church are recorded in Acts 16:6-40. Compare the commentary by Dennis Gaertner in this series for detailed comments. The following should be noted.

First, it was by divine impulse that the mission to Philippi and Europe was undertaken. A vision, coupled with earlier prohibitions, spurred Paul on his way (Acts 16:6-10). Paul traveled with Silas, Timothy (who had joined the party earlier), and, by assumption, Luke, who is identified by "we" in Acts 16:10. This is based on the view that Acts was written by Luke. When Paul and Silas left the city, Luke was apparently left with the fledgling church, to be picked up by Paul when he passed through Philippi on his third journey (Acts 20:5).

Second, the initial convert in the city was Lydia (Acts 16:13-15), an open-minded God-fearer, whose profession (a dealer in purple cloth) and hospitality lead to the conclusion she was a person of some means. Though she is not mentioned in Philippians, two of the four specific names of Philippian Christians given in the letter are women, and it is generally thought that the women exercised significant roles in the church.

Third, a slave girl was exorcised, and this good deed destroyed her commercial advantage to her owners. In retaliation they inflamed a crowd, with the result that Paul and Silas were beaten and imprisoned in the most miserable of conditions (Acts 16:16-24).

Fourth, this incarceration served to make the faith of Paul and Silas shine more brightly, as they sang praises to God from their cell, rather than uttering the groans of pain that might have been expected. An earthquake so devastated the prison that the prisoner's cells were opened and their bonds loosed. The jailer, contemplating suicide because he thought his prisoners would have escaped, was reassured by Paul and Silas that they were all still there. More importantly, he found Christ, and he and his family became Christians in what is one of the remarkable conversions of the New Testament (Acts 16:23-34).

Finally, the release of Paul and Silas from prison and the embarrassment of the Philippian officials when they learned they had afflicted Roman citizens is told with a touch of humor. Paul and Silas, apparently taking their time, finally left the city, no doubt much to the relief of the city authorities (Acts 16:35-40). But their companion Luke stayed behind, with a group of believers whose ties to Paul through the years were especially affectionate. Though the first convert was a God-fearer, evidence indicates the church was composed predominantly of Gentiles who had not necessarily been sympathetic to Judaism. The date for these events is generally considered to be from A.D. 49-52.

PAUL'S LOCALE

Paul nowhere in this letter names the place of his imprisonment. A long held tradition, dating as early as the second century, identifies Rome as his locale. In recent years two other main options have been advanced: Ephesus and Caesarea. In considering this issue there are basic data to be kept in mind.

(1) Paul was a prisoner (1:7) and did not know the outcome of his trial (1:19f; 2:17).

(2) The place from which Paul wrote was also populated by those of "Caesar's household" (4:22).

(3) Timothy was with Paul (1:1; 2:19ff).

(4) The Christians in Paul's locale were engaged in evangelism (1:14ff).

(5) Paul hoped to visit Philippi if circumstances allowed (2:24).

(6) There was frequent communication between Philippi and Paul. The Philippians had heard Paul was in prison and sent Epaphroditus, who became ill. This news reached Philippi, and their anxiety reached back to Paul. The letter Paul wrote would be sent to Philippi, to be followed by visits from Timothy, and later (if possible) Paul himself (2:19-28).

A theoretical Ephesian imprisonment meets some of these criteria, but founders on others. Most telling is the fact that though Acts says Paul was in Ephesus for some time (Acts 19:8, 10) there is no record of an imprisonment there.

Paul was imprisoned for at least two years at Caesarea (Acts 24:27), but again that imprisonment does not account for all the statements in Philippians. One of the reasons for objection to Rome as the place of origin was that the distance between Rome and Philippi was too great for all the trips indicated by Philippians. But the distance was just as great to Caesarea. Actually the journey from Rome to Philippi took about forty days. Thus a major objection to a Roman imprisonment, and justification for a Caesarean, is removed.

Two major objections to Rome have to do with the amount of time needed for travel, just discussed, and the change in Paul's travel plans from his announced intention to visit Spain (Rom 15:24, 29) to his intent to visit Philippi (Phil 1:25-27; 2:24). Given Paul's unexpected changes in circumstances due to his arrest and imprisonment (Acts 21), a change of intent should not be found too surprising.

Though Rome cannot be proved to be the place from which Paul wrote, it does seem to fit the circumstances better than the alternatives. If from Rome, the date of writing was probably the early 60s. While holding this view, students still should not close themselves to evidence suggesting other possibilities. Despite the details in Acts and his biographical statements in the letters, there is still a great deal we do not know about Paul's activities.

REASONS FOR WRITING

Hawthorne lists a number of reasons Paul wrote this letter. From his list we may select the following as the most obvious.

First, there was the matter of Epaphroditus and the gift sent to Paul by his hand. Paul wished to respond to their generosity (4:10-20). He also wished to allay their apprehensions about Epaphroditus (2:25-30), with whom he doubtless sent the letter.

Second, he took the opportunity to share certain news about himself and his situation. He especially told them of a problem he faced because some brethren hoped to create trouble for him by preaching Christ out of envy and rivalry (1:14-18). At the same time he addressed the issue of his imprisonment and his possible future (1:19-30; 2:24).

Third, he wished to address a serious problem of division within the church. He names two women (4:2), but we suspect the problem was of wider dimension. There are touches throughout the book directed to this need, but it is addressed most powerfully in 2:1-11.

Fourth, Paul wished to warn about those he calls "dogs," "men who do evil," and "mutilators of the flesh" in 3:2. Later in the chapter he laments about "enemies of the cross" ( v. 18).

EMPHASES

In addition to these central purposes there are certain notes sounded throughout the book which can enrich pursuit by the serious student. The joy motif through the book has been often observed (cf. the reference at 1:4). Though some have argued the church was a joyful one, we believe that not to have been the case. Paul's repeated exhortations indicate their lack of joy, and we suppose that a capturing of the "joy of the Lord" would go far to resolving the Philippians' problems.

Another noteworthy emphasis is the repeated use of the forms of the root fron- ( phron ; references at 1:7). From examining these it can be discerned how Paul's call was for a whole approach to life, not just to superficial thought or action. Study of this term makes it clear that Christianity was a deep and total commitment to the Lord and to a way of life.

In addition the reader might examine the texts listed under "all" (1:1), "partnership" (1:5), and "in the Lord" (4:1).

DEVOTIONAL TEXTS

Some of the great devotional New Testament texts are found in Philippians (see 1:21; 2:5-11,12f; 3:7-11; 4:4-7,8f, and 11-13). Often these verses are taken out of context, and are given an independent existence. We note this to stress the fact that Paul did not write Philippians (or any letter) so it could be the subject of a commentary - though commentaries have real value. To follow Christ meant to live a life, not to judiciously make detailed observations about grammar, word meanings, syntax, etc. So if a commentary enhances understanding, that is a noble thing. But understanding may stop short of salvation. As Paul wrote to enhance discipleship, so this author hopes this work will have the same effect! To God be the glory!

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

Beare, F.W. The Epistle to the Philippians . London: Adam and Charles Black, 1959.

Bruce, F.F. Philippians . Peabody, MA: Hendrickson, 1983.

Craddock, Fred. Philippians . Atlanta: John Knox, 1985.

Harrell, Pat. The Letter of Paul to the Philippians . Austin: Sweet, 1969.

Hawthorne, Gerald. Philippians . Waco: Word Books, 1983.

Martin, Ralph. Philippians . Grand Rapids: Eerdmans, 1987.

Melick, Richard. Philippians, Colossians, Philemon. Nashville: Broadman, 1991.

O'Brien, Peter. Philippians . Grand Rapids: Eerdmans, 1991.

Saunders, Ernest. First Thessalonians, Second Thessalonians, Philippians, Philemon . Atlanta: John Knox, 1981.

-College Press New Testament Commentary: with the NIV