Text -- Philippians 3:3 (NET)

3:3 For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 3:3

For we ( hēmeis gar ).

We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Rom 2:25-29; Col 2:11; Eph 2:11). See note on Gal 5:12 for apotemnein (to cut off) in sense of mutilation also.

Robertson: Phi 3:3

By the Spirit of God ( pneumati theou ).

Instrumental case, though the dative case as the object of latreuō makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God).

Robertson: Phi 3:3

No ( ouk ).

Actual condition rather than mē with the participle.

Robertson: Phi 3:3

In the flesh ( en sarki ).

Technical term in Paul’ s controversy with the Judaizers (2Co 11:18; Gal 6:13.). External privileges beyond mere flesh.

Vincent: Phi 3:3

The circumcision

The abstract term for those who are circumcised. In the Old Testament, circumcision was a metaphor for purity. See Lev 26:41; Deu 10:16; Deu 30:6; Eze 44:7, etc.

Vincent: Phi 3:3

Worship God in the spirit ( πνεύματι Θεῷ λατρεύοντες )

The correct reading is θεοῦ of God . Render, as Rev., worship by the Spirit of God . Worship . See on Rev 22:3. Paul uses the Jews' word which denoted their own service of Jehovah as His peculiar people. Compare Act 26:7. A Jew would be scandalized by the application of this term to Christian worship.

Vincent: Phi 3:3

Rejoice in Christ Jesus ( καυχώμενοι )

Rev., better, glory . Compare Jer 9:23, Jer 9:24, and 1Co 1:31; 2Co 10:17.

Vincent: Phi 3:3

In the flesh

External privileges of every kind.

Wesley: Phi 3:3

Christians.

Wesley: Phi 3:3

The people now in covenant with God.

Wesley: Phi 3:3

Not barely in the letter, but with the spiritual worship of inward holiness.

Wesley: Phi 3:3

As the only cause of all our blessings.

Wesley: Phi 3:3

In any outward advantage or prerogative.

JFB: Phi 3:3

"We are the (real) circumcision" (Rom 2:25-29; Col 2:11).

JFB: Phi 3:3

The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 4:23-24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Rom 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] (Rom 1:9).

JFB: Phi 3:3

"make our boast in Christ Jesus," not in the law: the ground of their boasting.

JFB: Phi 3:3

But in the Spirit.

Clarke: Phi 3:3

We are the circumcision - We, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions.

Calvin: Phi 3:3

3.For we are the circumcision —that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh. (Rom 2:29.)

By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles.

“They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.” (Joh 4:23.)

But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure.

And we glory in Christ We must always keep in view the antithesis. “We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of contrast— We have no confidence in the flesh For under the term flesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name of flesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the terms glorying, and having confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected.

TSK: Phi 3:3

we : Gen 17:5-11; Deu 10:16, Deu 30:6; Jer 4:4, Jer 9:26; Rom 2:25-29, Rom 4:11, Rom 4:12; Col 2:11

worship : Mal 1:11; Joh 4:23, Joh 4:24; Rom 1:9, Rom 7:6, Rom 8:15, Rom 8:26, Rom 8:27; Eph 6:18; Jud 1:20

rejoice : Phi 3:7-9; Psa 105:3; Isa 45:25; Jer 9:23, Jer 9:24; 1Co 1:29-31; Gal 6:13, Gal 6:14

have : Phi 3:4-6; 1Pe 1:23-25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 3:3

For we are the circumcision - We who are Christians. We have and hold the true doctrine of circumcision. We have that which was intended to be secured by this rite - for we are led to renounce the flesh, and to worship God in the spirit. The apostle in this verse teaches that the ordinance of circumcision was not designed to be a mere outward ceremony, but was intended to be emblematic of the renunciation of the flesh with its corrupt propensities, and to lead to the pure and spiritual worship of God. In this, he has undoubtedly stated its true design. They who now urged it as necessary to salvation, and who made salvation depend on its mere outward observance, had lost sight of this object of the rite. But this, the real design of circumcision, was attained by those who had been led to renounce the flesh, and who had devoted themselves to the worship of God; see the notes at Rom 2:28-29.

Which worship God in the spirit - See the notes at Joh 4:24; compare Gen 17:10-14.

And rejoice in Christ Jesus - See Phi 3:1. That is, we have, through him, renounced the flesh; we have become the true worshippers of God, and have thus attained what was originally contemplated by circumcision, and by all the other rites of religion.

And have no confidence in the flesh - In our own corrupt nature; or in any ordinances that relate merely to the flesh. We do not depend on circumcision for salvation, or on any external rites and forms whatever - on any advantage of rank, or blood. The word "flesh"here seems to refer to every advantage which any may have of birth; to any external conformity to the law, and to everything which unaided human nature can do to effect salvation. Or none of these things can we put reliance for salvation; none of them will constitute a ground of hope.

Poole: Phi 3:3

In opposition to and confutation of the concision he speaks of himself, and all true believers in the fellowship of the gospel, partakers of the same grace and Spirit with him, Phi 1:5,7 Php 2:1 ; and saith, we.

Are the circumcision using a metonymy, are the circumcision now acceptable, and not displeasing to God, i.e. we are what is really signified by it, and therefore as to the main intent of it are the circumcised (it being usual to put circumcision for circumcised, Act 11:2 Rom 3:30 4:12 15:8 Gal 2:7,8,9,12 Col 4:11 Tit 1:10 ): he doth not mean with respect to carnal circumcision, i.e. which is outward in the flesh, but which is inward in the Spirit, Rom 2:28,29 , made without hands by the circumcision of Christ, with whom we are buried in baptism, Col 2:11,12 ; and being Christ’ s are Abraham’ s spiritual seed, and heirs of the promise, Gal 3:29 .

Which worship God in the spirit i.e. who have cut off all carnal confidence of salvation in any external services, (which they of the concision contend for), and do worship God, not with carnal, but spiritual worship, such as now under the gospel he doth require, Joh 4:23,24 Ro 1:9 ; from a renewed heart; Joh 3:8 1Pe 3:15yielding peculiar adoration to the Lord our God, with a sincere mind, and by the assistance of his Spirit in the exercise of faith and love, Rom 8:5,6,26,27 Eph 3:16,17 6:18 Heb 10:22 ; according to the same rule he hath prescribed, Phi 3:16 , with Rom 12:1,2 Ga 6:16 , in and through Christ, Heb 13:15 .

And rejoice in Christ Jesus in whom alone (not in Moses also, as false teachers would join them) glorying we trust for acceptance with God, 2Co 5:9 Gal 6:14 ; in communion with whom is ground of rejoicing through Christ, who is the substance or body of Mosaic shadows, Phi 3:9 .

And have no confidence in the flesh and not rest, or trust, or place our hope in any carnal or external privilege or performance, or any other besides Jesus Christ, to commend us to God, Gal 3:2,11-13 .

Haydock: Phi 3:3

For we are the circumcision. We Christians now use the only profitable and commendable spiritual circumcision; which , to the Colossians (ii. 11.) he calls the circumcision of Christ, and to the Romans (ii. 29.) circumcision of the heart in the spirit. ---

Not having confidence in the flesh; i.e. in such carnal ceremonies. (Witham)

Gill: Phi 3:3

For we are the circumcision,.... And not they; they have the name, and we the thing, or that which legal circumcision was a shadow of, namely, circumcision of the heart; which lies in being pricked to the heart under a true sense of sin; in having the hardness of the heart removed, and the iniquity of it laid to open view; in pain and contrition of heart about it, joined with shame for it, and loathing of it, the consequence of which is, a putting off of the body of the sins of the flesh, Col 2:11, according to the former conversation; and also in a renouncing a man's own righteousness in point of justification before God, and acceptance with him. All which is the work of God, and not man, and is therefore called the circumcision made without hands, Col 2:11; it has God, and not man, for its author; and its praise is of God, and not of men; and its seat is in the heart and spirit, and not in the flesh; and such whose hearts are circumcised to love the Lord their God, and fear him, are the true circumcision:

which worship God in the spirit. The object of worship is "God", and him only; not a creature animate or inanimate, stocks or stones, beasts, birds, men, or angels; only God, Father, Son, and Spirit: that the Father is to be worshipped, is not disputed, see Joh 4:21; and the Son is to be worshipped with the same worship the Father is; since he is in the form of God, and equal to him, is the Creator of all the Lord of angels and men, and is to be, and is worshipped by both; prayer is made unto him, baptism is administered in his name, and trust and confidence are placed in him; and so is the Holy Ghost, he being equally God with the Father and the Son, and therefore the same homage is to be given to him as to them: and so some indeed read the words here, "which worship God the Spirit"; or the Spirit, who is God. "Worship" is either inward or outward; inward worship lies in the exercise of grace on God, as of faith, hope, love, fear, &c. outward worship is the performance of certain external actions required by God, and both are to be performed: and it is also either private or public; private worship is in the closet, or in the family, and consists of praying, singing of praises, &c. public worship lies in tire observance of the outward ordinances of preaching, praying, hearing singing, &c. in the church of God; even all such ordinances as God has appointed, which are recorded in the Scriptures, and are confirmed by the authority of Christ. The manner in which worship is to be performed, is "in the Spirit"; either in and with the Spirit of God, without whose grace and assistance no part of it can be performed well. And the Alexandrian copy reads, "which worship in the Spirit of God"; and so the Complutensian edition, and several copies. Or in and with our own hearts and spirits, which should be engaged in every part of religious worship with much attention, diligence, and fervency; or in a spiritual manner, in opposition to the carnal worship of the Jews, and the bodily exercise of formal professors; and which lies in drawing nigh to God with true hearts, sincere and fervent ones, with grace in them, and that in exercise:

and rejoice in Christ Jesus; or "glory in" him, and make their boast of him; for a different word is here used from that in Phi 3:1. Such who have a true sense of themselves, and a spiritual sight of Christ, will not glory in themselves, in their wisdom, strength, riches, or righteousness, but in Christ, in his wisdom and strength, in his riches and righteousness, and in his person and grace only:

and have no confidence in the flesh; in any carnal descent, or birth privilege, as to be of the seed of Abraham, of the of Israel, or of such a tribe, or family, or born of such a parent; nor in circumcision, or any of the carnal ordinances of the ceremonial law; nor in any civil, moral, legal, and external righteousness, for so to do is but to make flesh an arm; or indeed to trust in anything out of Christ, or short of him; and all this makes up the character and description of a true believer in Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 3:3

¹ tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.

² tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D² F G 0278^vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א² D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì⁴⁶ is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.

³ tn Grk “have no confidence in the flesh.”

Geneva Bible: Phi 3:3

^{( 3 )} For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence ^{( c )} in the flesh.

^{( 3 )} He shows that we ought to use true circumcision, that is, the circumcision of the heart, so that by cutting off all wicked affections by the power of Christ, we may serve God in purity of life.

^{( c )} In outward things which do not at all pertain to the soul.

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 3:1-3

Preparing To End

Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. 2. Beware of the dogs, beware of the evil workers, beware of the concision: 3. For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.'--Phil. 3:1-3 (R.V.).

THE first words of the text show that Paul was beginning to think of winding up his letter, and the preceding context also suggests that. The personal references to Timothy and Epaphroditus would be in their appropriate place near the close, and the exhortation with which our text begins is also most fitting there, for it is really the key-note of the letter. How then does he come to desert his purpose? The answer is to be found in his next advice, the warning against the Judaising teachers who were his great antagonists all his life. A reference to them always roused him, and here the vehement exhortation to mark them well and avoid them opens the flood-gates. Forgetting all about his purpose to come to an end, he pours out his soul in the long and precious passage which follows. Not till the next chapter does he get back to his theme in the reiterated exhortation (Phil. 4:4), Rejoice in the Lord alway; again I will say, rejoice.' This outburst is very remarkable, for its vehemence is so unlike the tone of the rest of the letter. That is calm, joyous, bright, but this is stormy and impassioned, full of flashing and scathing words, the sudden thunder-storm breaks in on a mellow, autumn day, but it hurtles past and the sun shines out again, and the air is clearer.

Another question suggested is the reference of the second half of verse 1. What are the same things' to write which is safe' for the Philippians? Are they the injunctions preceding to rejoice in the Lord,' or that following, the warning against the Judaisers? The former explanation may be recommended by the fact that Rejoice' is in a sense the key-note of the Epistle, but on the other hand, the things where repetition would be safe' would most probably be warnings against some evil that threatened the Philippians' Christian standing.

There is no attempt at unity in the words before us, and I shall not try to force them into apparent oneness, but follow the Apostle's thoughts as they lie, We note--

I. The Crowning Injunction As To The Duty Of Christian Gladness.

A very slight glance over the Epistle will show how continually the note of gladness is struck in it. Whatever in Paul's circumstances was at enmity with joy' could not darken his sunny outlook. This bird could sing in a darkened cage. If we brought together the expressions of his joy in this letter, they would yield us some precious lessons as to what were the sources of his, and what may be the sources of ours. There runs through all the instances in the Epistle the implication which comes out most emphatically in his earnest exhortation, Rejoice in the Lord always, and again I say rejoice.' The true source of true joy lies in our union with Jesus. To be in Him is the condition of every good, and, just as in the former verses trust in the Lord' is set forth, so the joy which comes from trust is traced to the same source. The joy that is worthy, real, permanent, and the ally of lofty endeavour and noble thoughts has its root in union with Jesus, is realised in communion with Him, has Him for its reason or motive, and Him for its safeguard or measure. As the passages in question in this Epistle show, such joy does not shut out but hallows other sources of satisfaction. In our weakness creatural love and kindness but too often draw us away from our joy in Him. But with Paul the sources which we too often find antagonistic were harmoniously blended, and flowed side by side in the same channel, so that he could express them both in the one utterance, I rejoiced in the Lord greatly that now at the last your care of me hath flourished again.'

We do not sufficiently realise the Christian duty of Christian joy, some of us even take mortified countenances and voices in a minor key as marks of grace, and there is but little in any of us of the joy in the Lord' which a saint of the Old Testament had learned was our' strength.' There is plenty of gladness amongst professing Christians, but a good many of them would resent the question, is your gladness in the Lord'? No doubt any deep experience in the Christian life makes us aware of much in ourselves that saddens, and may depress, and our joy in Him must always be shaded by penitent sorrow for ourselves. But that necessary element of sadness in the Christian life is not the cause why so many Christian lives have little of the buoyancy and hope and spontaneity which should mark them. The reason rather lies in the lack of true union with Christ, and habitual keeping of ourselves' in the love of God.'

II. Paul's Apology For Reiteration.

He is going to give once more old and well-worn precepts which are often very tedious to the hearer, and not much less so to the speaker. He can only say that to him the repetition of familiar injunctions is not irksome,' and that to them it is safe.' The diseased craving for originality' in the present day tempts us all, hearers and speakers alike, and we ever need to be reminded that the staple of Christian teaching must be old truths reiterated, and that it is not time to stop proclaiming them until all men have begun to practise them. But a speaker must try to make the thousandth repetition of a truth fresh to himself, and not a wearisome form, or a dead commonplace, by freshening it to his own mind and by living on it in his own practice, and the hearers must remember that it is only the completeness of their obedience that antiquates the commandment. The most threadbare commonplace becomes a novelty when occasions for its application arise in our own lives, just as a prescription may lie long unnoticed in a drawer, but when a fever attacks its possessor it will be quickly drawn out and worth its weight in gold.

III. Paul's Warning Against Teachers Of A Ceremonial Religion.

It scarcely seems congruous with the tone of the rest of this letter that the preachers whom Paul so scathingly points out here had obtained any firm footing in the Philippian Church, but no doubt there, as everywhere, they had dogged Paul's footsteps, and had tried as they always did to mar his work. They had not missionary fervour or Christian energy enough to initiate efforts amongst the Gentiles so as to make them proselytes, but when Paul and his companions had made them Christians, they did their best, or their worst, to insist that they could not be truly Christians, unless they submitted to the outward sign of being Jews. Paul points a scathing finger at them when he bids the Philippians beware,' and he permits himself a bitter retort when he lays hold of the Jewish contemptuous word for Gentiles which stigmatised them as dogs,' that is profane and unclean, and hurls it back at the givers. But he is not indulging in mere bitter retorts when he brings against these teachers the definite charge that they are evil workers.' People who believed that an outward observance was the condition of salvation would naturally be less careful to insist upon holy living. A religion of ceremonies is not a religion of morality. Then the Apostle lets himself go in a contemptuous play of words, and refuses to recognise that these sticklers for circumcision had themselves been circumcised. I will not call them the circumcision, they have not been circumcised, they have only been gashed and mutilated, it has been a mere fleshly maiming.' His reason for denying the name to them is his profound belief that it belonged to true Christians. His contemptuous reference puts in a word, the principle which he definitely states in another place, He is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh.'

The Apostle here is not only telling us who are the truly circumcised, but at the same time he is telling us what makes a Christian, and he states three points in which, as I take it, he begins at the end and works backwards to the beginning. We are the circumcision who worship in the Spirit of God '--that is the final result--and glory in Christ Jesus'--and have no confidence in the flesh '--that is the starting-point. The beginning of all true Christianity is distrust of self. What does Paul mean by flesh'? Body? Certainly not. Animal nature, or the passions rooted in it? Not only these, as may be seen by noting the catalogue which follows of the things in the flesh, in which he might have trusted. What are these? Circumcised the eighth day, of the tribe of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews' --these belong to ritual and race; as touching the law a Pharisee'--that belongs to ecclesiastical standing; concerning zeal persecuting the church'--that has nothing to do with the animal nature: touching the righteousness which is in the law blameless" --that concerns the moral nature. All these come under the category of the flesh,' which, therefore, plainly includes all that belongs to humanity apart from God. Paul's old-fashioned language translated into modern English just comes to this--it is vain to trust in external connection with the sacred community of the Church, or in participation in any of its ordinances and rites. To Paul, Christian rites and Jewish rites were equally rites and equally insufficient as bases of confidence. Do not let us fancy that dependence on these is peculiar to certain forms of Christian belief. It is a very subtle all-pervasive tendency, and there is no need to lift up Nonconformist hands in holy horror at the corruptions of Romanism and the like. Their origin is not solely priestly ambition, but also the desires of the so-called laity. Demand creates a supply, and if there were not people to think, Now it shall be well with me because I have a Levite for my priest,' there would be no Levites to meet their wishes.

Notice that Paul includes amongst the things belonging to the flesh this touching the righteousness which is in the law blameless.' Many of us can say the same. We do our duties so far as we know them, and are respectable law-abiding people, but if we are trusting to that, we are of the flesh.' Have we estimated what God is, and what the real worth of our conduct is? Have we looked not at our actions but at our motives, and seen them as they are seen from above or from the inside? How many blameless' lives are like the scenes in a theatre, effective and picturesque, when seen with the artificial glory of the footlights? But go behind the scenes and what do we find? Dirty canvas and cobwebs. If we know ourselves we know that a life may have a fair outside, and yet not be a thing to trust to.

The beginning of our Christianity is the consciousness that we are naked and poor, and blind, and in need of all things.' Men come to Jesus Christ by many ways, thank God, and I care little by what road they come so long as they get there, nor do I insist upon any stereotyped order of religious experience. But of this I am very sure: that unless we abandon confidence in ourselves, because we have seen ourselves in the light of God's law, we have not learned all that we need nor laid hold of all that Christ gives. Let us measure ourselves in the light of God, and we shall learn that we have to take our places beside Job, when the vision of God silenced his protestations of innocence. I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee; wherefore I abhor myself and repent in dust and ashes.'

That self-distrust should pass into glorying in Christ Jesus. If a man has learned his emptiness he will look about for something to fill it. Unless I know myself to be under condemnation because of my sin, and fevered, disturbed, and made wretched, by its inward consequences which forbid repose, the sweetest words of Gospel invitation will pass by me like wind whistling through an archway. But if once I have been driven from self-confidence, then like music from heaven will come the word, Trust in Jesus.' The seed dropped into the ground puts out a downward-going shoot, which is the root, and an upward-growing one, which is the stalk. The down-ward-going shoot is no confidence in the flesh,' the upward-going is glorying in Christ Jesus.'

But that word suggests the blessed experience of triumph in the possession of the Person known and felt to be all, and to give all that life needs. A true Christian should ever be triumphant in a felt experience, in a Name proved to be sufficient, in a power which infuses strength into his weakness, and enables him to do the will of God. It is for want of utter self-distrust and absolute faith in Christ that glorying' in Him is so far beyond the ordinary mood of the average Christian. You say, I hope, sometimes I doubt, sometimes I fear, sometimes I tremblingly trust.' Is that the kind of experience that these words shadow? Why do we continue amidst the mist when we might rise into the clear blue above the obscuring pall? Only because we are still in some measure clinging to self, and still in some measure distrusting our Lord. If our faith were firm and full our glorying' would be constant. Do not be contented with the prevailing sombre type of Christian life which is always endeavouring, and always foiled, which is often doubting and often indifferent, but seek to live in the sunshine, and expatiate in the light, and' rejoice in the Lord always.'

Glorying' not only describes an attitude of mind, but an activity of life. Many things to-day tempt Christian people to speak of their religion and of their Lord in an apologetic tone, in the face of strong and educated unbelief; but if we have within us, as we all may have, and ought to have, the triumphant assurance of His sufficiency, nearness, and power, it will not be with bated breath that we shall speak of our Master, or apologise for our Christianity, but we shall obey the commandment, Lift up thy voice with strength; lift it up, be not afraid.' Ring out the name and be proud that you can ring it out, as the Name of your Lord, and your Saviour, and your all-sufficient Friend. Whatever other people say, you have the experience, if you are a Christian, which more than answers all that they can say.

We have said that the final result set forth hero by Paul is, We worship by the Spirit of God.' The expression translated worship is the technical word for rendering priestly service. Just as Paul has asserted that uncircumcised Christians, not circumcised Jews, are the true circumcision, so he asserts that they are the true priests, and that these officials in the outward temple at Jerusalem have forfeited the title, and that it has passed over to the despised followers of the despised Nazarene. If we have no confidence in the flesh,' and are glorying in Christ Jesus,' we are all priests of the most high God. Worship in the Spirit' is our function and privilege. The externals of ceremonial worship dwindle into insignificance. They may be means of helping, or they may be means of hindering, the worship in the Spirit,' which I venture to think all experience shows is the more likely to be pure and real, the less it invokes the aid of flesh and sense. To make the senses the ladder for the soul by which to climb to God is quite as likely to end in the soul's going down the ladder as up it. Aesthetic aids to worship are crutches which keep a lame soul lame all its days.

Such worship is the obligation as well as the prerogative of the Christian. We have no right to say that we have truly forsaken confidence in ourselves, and are truly glorying' in Christ Jesus, unless our daily life is communion with God, and all your work worshipping by the Spirit of God.' Such communion and worship are possible for those, and for those only, who have no confidence in the flesh' and who glory in Christ Jesus.'

MHCC: Phi 3:1-11

Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.

Matthew Henry: Phi 3:1-3

It seems the church of the Philippians, though a faithful and flourishing church, was disturbed by the judaizing teachers, who endeavoured to keep up the law of Moses, and mix the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers.

I. He exhorts them to rejoice in the Lord (Phi 3:1), to rest satisfied in the interest they had in him and the benefit they hoped for by him. It is the character and temper of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice in Christ the more willing we shall be to do and suffer for him, and the less danger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Neh 8:10.

II. He cautions them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe; that is, the same things which I have already preached to you; as if he had said, "What has been presented to your ears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of the same mind." To me indeed is not grievous. Observe, 1. Ministers must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing. It is a needful caution he here gives: Beware of dogs, Phi 3:2. The prophet calls the false prophets dumb dogs (Isa 56:10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evil workers: they boasted themselves to be of the circumcision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh.

III. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar of people of God, who are in covenant with him, as the Old Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters: - 1. They worshipped in the spirit, in opposition to the carnal ordinances of the Old Testament, which consist in meats, and drinks, and divers washings, etc. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, Joh 4:24. The work of religion is to no purpose any further than the heart is employed in it. Whatsoever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, 2Co 3:8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church - mere outward enjoyments and performances. They rejoice in their relation to Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They have no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting foundation. Our confidence, as well as our joy, is proper to him.

Barclay: Phi 3:2-3

Quite suddenly Paul's accent changes to that of warning. Wherever he taught, the Jews followed him and tried to undo his teaching. It was the teaching of Paul that we are saved by grace alone, that salvation is the free gift of God, that we can never earn it but can only humbly and adoringly accept what God has offered to us; and, further, that the offer of God is to all men of all nations and that none is excluded. It was the teaching of these Jews that, if a man wished to be saved, he must earn credit in the sight of God by countless deeds of the law; and, further that salvation belonged to the Jews and to no one else, and that, before God could have any use for him, a man must be circumcised and, as it were, become a Jew. Here Paul rounds upon these Jewish teachers who were seeking to undo his work. He calls them three things, carefully chosen to throw their claims back upon themselves.

(i) "Beware of the dogs," he says. With us the dog is a well-loved animal, but it was not so in the East in the time of Jesus. The dogs were the pariah dogs, roaming the streets, sometimes in packs, hunting amidst the garbage dumps and snapping and snarling at all whom they met. J. B. Lightfoot speaks of "the dogs which prowl about eastern cities, without a home and without an owner, feeding on the refuse and filth of the streets, quarrelling among themselves, and attacking the passer-by."

In the Bible the dog always stands for that than which nothing can be lower. When Saul is seeking to take his life, David's demand is: "After whom do you pursue? After a dead dog! after a flea!" (1Sa 24:14, compare 2Ki 8:13; Psa 22:16, Psa 22:20). In the parable of the Rich Man and Lazarus, part of the torture of Lazarus is that the street dogs annoy him by licking his sores (Luk 16:21). In Deuteronomy the Law brings together the price of a dog and the hire of a whore, and declares that neither must be offered to God (Deu 23:18). In Revelation the word dog stands for those who are so impure that they are debarred from the Holy City (Rev 22:15). That which is holy must never be given to dogs (Mat 7:6). It is the same in Greek thought; the dog stands for everything that is shamelessly unclean.

It was by this name that the Jews called the Gentiles. There is a Rabbinic saying, "The nations of the world are like dogs." So this is Paul's answer to the Jewish teachers. He says to them, "In your proud self-righteousness, you call other men dogs; but it is you who are dogs, because you shamelessly pervert the gospel of Jesus Christ." He takes the very name the Jewish teachers would have applied to the impure and to the Gentiles and flings it back at themselves. A man must always have a care that he is not himself guilty of the sins of which he accuses others.

(ii) He calls them evil workers, workers of evil things. The Jews would be quite sure that they were workers of righteousness. It was their view that to keep the Law's countless rules and regulations was to work righteousness. But Paul was certain that the only kind of righteousness there is comes from casting oneself freely upon the grace of God. The effect of their teaching was to take men further away from God instead of to bring them nearer to him. They thought they were working good, but in fact they were working evil. Every teacher must be more anxious to listen to God than to propagate his own opinions or he, too, will run the risk of being a worker of evil, even when he thinks that he is a worker of righteousness.

Barclay: Phi 3:2-3

(iii) Lastly, he calls them, the party of mutilation. There is a pun in the Greek which is not transferable to English. There are two Greek verbs which are very like each other. Peritemnein (4059) means to circumcise; katatemnein means to mutilate, as in Lev 21:5, which describes forbidden self-mutilation, such as castration. Paul says, "You Jews think that you are circumcised; in point of fact, you are only mutilated."

What is the point of this? According to Jewish belief, circumcision was ordained upon Israel as sign and symbol that they were the people with whom God had entered into a special relationship. The story of the beginning of that sign is in Gen 17:9-10. When God entered into his special covenant with Abraham, circumcision was laid down as its eternal sign. Now, circumcision is only a sign in the flesh, something done to a man's body. But if a man is to be in special relationship with God, something far more is needed than a mark in his body. He must have a certain kind of mind and heart and character. This is where at least some of the Jews made the mistake. They regarded circumcision in itself as being enough to set them apart specially for God. Long, long before this, the great teachers and the great prophets had seen that circumcision of the flesh is by itself not nearly enough and that there was needed a spiritual circumcision. In Leviticus the sacred law-giver says that the uncircumcised hearts of Israel must be humbled to accept the punishment of God (Lev 26:41). The summons of the writer of Deuteronomy is: "Circumcise the foreskin of your heart and be no longer stubborn" (Deu 10:16). He says that the Lord will circumcise their hearts to make them love him (Deu 30:6). Jeremiah speaks of the uncircumcised ear, the ear that will not hear the word of God (Jer 6:10). The writer of Exodus speaks of uncircumcised lips (Exo 6:12).

So what Paul says is, "If you have nothing to show but circumcision of the flesh, you are not really circumcised--you are only mutilated. Real circumcision is devotion of heart and mind and life to God."

Therefore, says Paul, it is the Christians who are the truly circumcised. They are circumcised, not with the outward mark in the flesh, but with that inner circumcision of which the great law-givers and teachers and prophets spoke. What then are the signs of that real circumcision? Paul sets out three.

(i) We worship in the Spirit of God; or, we worship God in the Spirit. Christian worship is not a thing of ritual or of the observation of details of the Law; it is a thing of the heart. It is perfectly possible for a man to go through an elaborate liturgy and yet have a heart that is far away from God. It is perfectly possible for him to observe all the outward observances of religion and yet have hatred and bitterness and pride in his heart. The true Christian worships God, not with outward forms and observances, but with the true devotion and the real sincerity of his heart. His worship is love of God and service of men.

(ii) Our only boast is in Jesus Christ. The only boast of the Christian is not in what he has done for himself but in what Christ has done for him. His only pride is that he is a man for whom Christ died.

In the Cross of Christ I glory,

Towering o'er the wrecks of Time;

All the light of sacred story

Gathers round its head sublime.

(iii) We place no confidence in merely human things. The Jew placed his confidence in the physical badge of circumcision and in the performance of the duties of the Law. The Christian places his confidence only in the mercy of God and in the love of Jesus Christ. The Jew in essence trusted himself ; the Christian in essence trusts God.

The real circumcision is not a mark in the flesh; it is that true worship, that true glory, and that true confidence in the grace of God in Jesus 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 3:2-4

The Judaizing danger 3:2-4a

Paul proceeded to deal with a significant group of antagonists that the Philippians faced.

3:2 Jesus and other prophets used the term "dogs" to refer to opponents of God's truth (Matt. 7:6; cf. Deut. 23:18; 1 Sam. 17:43; 24:14; Prov. 26:11; Isa. 56:10-11). The Jews habitually referred to Gentiles contemptuously as dogs (cf. Matt. 15:21-28). In ancient times many dogs were unclean, wild, vicious animals that threatened the safety of everyone.

"Paul now hurls this term of contempt back on the heads of its authors' . . ., for to Paul the Jews were the real pariahs that defile the holy community, the Christian church, with their erroneous teaching."¹⁰¹

"This metaphor is full of bite,' . . . Paul thus reverses the epithet; by trying to make Gentiles clean' through circumcision, the Judaizers are unclean dogs.'"¹⁰²

The phrase "evil workers" (NABS) stresses the evil character of their labors. However "false circumcision" (NASB) or "mutilators of the flesh" (NIV, cf. Gal. 5:12) gives us the most insight into exactly whom Paul had in mind.

These were evidently the Judaizers that plagued Paul and his converts throughout his ministry.¹⁰³ They taught that people could only enter the church through the vestibule of Judaism, and that once inside they needed to submit to the Mosaic Law.¹⁰⁴ They emphasized circumcision because it was the rite that brought a person into Judaism, which they viewed as a prerequisite to justification (cf. Acts 15:1). False circumcision refers to circumcision for the wrong reasons, namely circumcision contrary to the revelation of God in Scripture.

3:3 The Philippians and Paul, and all true believers, belong to a different camp, that of the true circumcision. Paul was referring to the circumcision of the heart that happens when a person trusts in Jesus Christ. The alternative is trusting in self and in rite-keeping for salvation (Rom. 2:25-29; Col. 2:11, 13; cf. Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; Ezek. 44:7).¹⁰⁵

Paul used three terms to describe the false teachers (v. 2). He used three others to characterize the true circumcision. We worship (Gr. latreuein) God in the Spirit. The alternative is going through certain physical rituals (cf. John 4:23-24). Probably Paul meant that the Holy Spirit initiates worship with the result that love and service result (cf. John 14:17).¹⁰⁶ Those who rely on rites and ceremonies to make themselves acceptable to God do not have the Spirit of God. They are not believers in the gospel.

Second, we glory in Christ Jesus. That is, we look to Him as the one who makes us acceptable to God rather than looking to works (cf. Jer. 9:23-24; 1 Cor. 1:31; 2 Cor. 10:17). We focus on Him and find our satisfaction in Him because He is our Savior.

Third, we put no confidence in the flesh to make us acceptable to God. The New Testament writers used the term "flesh" (Gr. sarx) in a literal and in a metaphorical sense. Literally it refers to our bodies (Luke 24:39). Figuratively it refers to human nature (John 1:14) and to sinful human nature (cf. Rom. 7:5; 8:9, 19). Here Paul probably meant our lower unredeemed nature that is not inherently bad but the target of sin's attack and the occasion of our becoming sin's victim.¹⁰⁷ We do not have confidence that anything we do to our bodies will make us acceptable to God but realize that trusting in Jesus Christ is what is necessary. Yet primarily we have no confidence in what we are by nature to make us acceptable to God. We understand that we cannot save ourselves. We acknowledge that God must save us.

3:4a Paul proceeded to explain to the Philippians why he had spoken so harshly against the Jews (vv. 4-11). The apostle rejected confidence in the flesh because it cannot provide the righteousness that God requires (v. 9). He possessed what the Judaizers claimed was essential, namely circumcision, but he did not trust in it for salvation.

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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Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Stagg, Frank. "Philippians." In Broadman Bible Commentary; 11:178-216. Edited by Clifton J. Allen. 12 vols. Nashville: Broadman Press, 1972.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Strauch, Alexander. Biblical Eldership. Littleton, Co.: Lewis & Roth Publishers, 1986.

Strong, Augustus Hopkins. Systematic Theology. Westwood, NJ: Fleming H. Revell Co., 1907.

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_____. S.v. "koinonos," et al., by Friedrich Hauck, 3 (1965):797-809.

_____. S.v. "tareinos," et at., by Walter Grundmann, 8 (1972):11-12.

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_____. Philippians. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

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_____. "Raised to Run." Grace Evangelical Society News 6:8 (August 1991):2-3.

_____. "Working Out Your Salvation." Grace Evangelical Society News 8:3 (May-June 1993):2-3.

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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