Text -- Philippians 3:9 (NET)

3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness– a righteousness from God that is in fact based on Christ’s faithfulness.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 3:9

Be found in him ( heurethō en autōi ).

First aorist (effective) passive subjunctive with hina of heuriskō . At death (2Co 5:3) or when Christ comes. Cf. Phi 2:8; Gal 2:17.

Robertson: Phi 3:9

Through faith in Christ ( dia pisteōs Christou ).

The objective genitive Christou , not subjective, as in Gal 2:16, Gal 2:20; Rom 3:22. Explained further by epi tēi pistei (on the basis of faith) as in Act 3:16.

Vincent: Phi 3:9

Be found ( εὑρεθῶ )

Discovered or proved to be. See on Phi 2:8. Compare Rom 7:10; Gal 2:17.

Vincent: Phi 3:9

Mine own righteousness ( ἐμὴν δικαιοσύνην )

Rev., correctly, a righteousness of mine own . The A.V. would require the article with ἐμὴν mine , and assumes the existence of a personal righteousness; whereas Paul says, not having any righteousness which can be called mine .

Vincent: Phi 3:9

Which is of the law ( τὴν ἐκ νόμου )

Rev., better, even that which is of the law ; thus bringing out the force of the article which defines the character of that righteousness which alone could be personal, viz., righteousness consisting in the strict fulfillment of the law.

Vincent: Phi 3:9

Through the faith of Christ ( διὰ πίστεως Χριστοῦ )

Rev., better, through faith in Christ . Faith as opposed to the law. The change of prepositions, through (διὰ ) faith, and of (ἐκ ) the law, as turning on the distinction between faith represented as the medium , and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith , as in Gal 2:16. Compare Rom 3:30; Rom 5:1.

Vincent: Phi 3:9

Of God

Contrasted with my own .

Vincent: Phi 3:9

By faith ( ἐπὶ )

Resting upon faith, or on the condition of . Compare Act 3:16.

Wesley: Phi 3:9

That merely outward righteousness prescribed by the law, and performed by my own strength.

Wesley: Phi 3:9

Which can flow from no other fountain.

Wesley: Phi 3:9

From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.

JFB: Phi 3:9

"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8).

JFB: Phi 3:9

(Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from.

JFB: Phi 3:9

Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].

Clarke: Phi 3:9

And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others

Clarke: Phi 3:9

But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ

Clarke: Phi 3:9

The righteousness which is of God - God’ s method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is treated at large.

Calvin: Phi 3:9

9.And may find them in him The verb is in the passive voice, and hence all others have rendered it, I may be found. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. If you read it in the passive voice, an antithesis must be understood — thatPaul was lost before he was found in Christ, as a rich merchant is like one lost, so long as he has his vessel laden with riches; but when they have been thrown overboard, he is found? ¹⁸⁶ For here that saying ¹⁸⁷ is admirably in point — “I had been lost, if I had not been lost.” But as the verb εὐρίσκομαι , while it has a passive termination, has an active signification, and means — to recover what you have voluntarily given up, (as Budaeus shews by various examples,) I have not hesitated to differ from the opinion of others. For, in this way, the meaning will be more complete, and the doctrine the more ample — that Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the word gain, for it means that it was no trivial or ordinary gain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him.

Not having mine own righteousness Here we have a remarkable passage, if any one is desirous to have a particular description of the righteousness of faith, and to understand its true nature. For Paul here makes a comparison between two kinds of righteousness. The one he speaks of as belonging to the man, while he calls it at the same time the righteousness of the law; the other, he tells us, is from God, is obtained through faith, and rests upon faith in Christ. These he represents as so directly opposed to each other, that they cannot stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. Hence we must carefully examine the several words made use of by Paul, for there is not one of them that is not very emphatic.

He says, that believers have no righteousness of their own. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. Hence he leaves no room whatever for the righteousness of works. Why he calls it the righteousness of the law, he shows in Rom 10:5; because this is the sentence of the law, He that doeth these things shall live in them. The law, therefore, pronounces the man to be righteous through works. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. For in the first place, it is a contemptible frivolity to affirm that Paul was righteous only through ceremonies; and secondly, he in this way draws a contrast between those two kinds of righteousness — the one being of man, the other, from God. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. He thus, in a general way, places man’s merit in opposition to Christ’s grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us.

Defender: Phi 3:9

The connotation is not "through faith in Christ," but rather "that kind of faith of Christ" or "that body of faith about Christ." The phrase "the faith" is found often in the New Testament (Act 6:7; Act 14:22; Rom 14:1; 1Co 16:13; Eph 4:13; Phi 1:27; Col 1:23; Col 2:7; 1Ti 4:1; 1Ti 5:8; 1Ti 6:12; 2Ti 3:8; 2Ti 4:7; Tit 1:13; Jud 1:3), carrying this meaning - not our faith, but the body of doctrine about Christ's person and work in which we believe and upon which we take our stand - in other words, the whole Christian faith.

Defender: Phi 3:9

For "of God by faith," can be read "out of God based upon that faith.""

TSK: Phi 3:9

be : Gen 7:23; Deu 19:3, Deu 19:4; Heb 6:18; 1Pe 3:19, 1Pe 3:20

in : Rom 8:1, Rom 16:7; 1Co 1:30; 2Co 5:17

not : Phi 3:6; 1Ki 8:46; 2Ch 32:25, 2Ch 32:31; Job 9:28-31, Job 10:14, Job 10:15, Job 15:14-16, Job 42:5, Job 42:6; Psa 14:3, Psa 19:12, Psa 130:3, Psa 130:4, Psa 143:2; Ecc 7:20; Isa 6:5, Isa 53:6, Isa 64:5, Isa 64:6; Mat 9:13; Rom 9:31, Rom 9:32, Rom 10:1-3, Rom 10:5; 2Ti 1:9; Tit 3:5; Jam 3:2; 1Jo 1:8-10

which is of the : Deu 27:26; Luk 10:25-29; Rom 3:19, Rom 3:20, Rom 4:13-15, Rom 7:5-13, Rom 8:3, Rom 10:4, Rom 10:5; Gal 3:10-13, Gal 3:21, Gal 3:22; Jam 2:9-11; 1Jo 3:4

the righteousness : Psa 71:15, Psa 71:16; Isa 45:24, Isa 45:25, Isa 46:13, Isa 53:11; Jer 23:6, Jer 33:16; Dan 9:24; Joh 16:8-11; Rom 1:17, Rom 3:21, Rom 3:22, Rom 4:5, Rom 4:6, Rom 4:13, Rom 5:21, Rom 9:30, Rom 10:3, Rom 10:6, Rom 10:10; 1Co 1:30; 2Co 5:21; Gal 2:16, Gal 3:11; 2Pe 1:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 3:9

And be found in him - That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at Joh 6:56.

Not having mine own righteousness - That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.

Which is of the law - see the notes at Rom 10:3. The "righteousness which is of the law"is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.

But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Rom 1:17, note; Rom 3:24, note; Rom 4:5, note.

Righteousness which is of God by faith - Which proceeds from God, or of which he is the great source and fountain. This may include the following things:

(1) God is the author of pardon - and this is a part of the righteousness which the man who is justified has.

(2) God purposes to treat the justified sinner as if he had not sinned - and thus his righteousness is of God.

(3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is "of God."The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.

Poole: Phi 3:9

And be found in him a learned interpreter reads it actively, and may find, or recover, in him, all my losses. But following our own translation: by winning of Christ, the apostle doth not only mean the profession of the faith of the gospel, but his union with Christ, and participation of him, which, in the judgment of the all-seeing God, will answer all damages, when a man comes to stand in judgment at his tribunal here or hereafter, Rom 8:1 ; this being the only course can be taken to be found of him in peace at the last, 2Pe 3:14 , for out of him is to be under the curse, Gal 3:10 Eph 2:3,12,13 . It is necessary, therefore, that a man be implanted into him, who in his priestly office acted in our name towards God, Heb 5:1 10:7 ; and that he abide in him, our Head, Joh 6:56 15:4 Eph 5:30 Col 2:6,7 1Jo 5:12 , and not be found in himself.

Not having mine own righteosness that we might more fully understand his meaning of being found in Christ, he defines it negatively and positively, by distinguishing of a twofold righteousness, supposing one necessary to his acceptance with God:

1. Inherent, within him, which he called his own, as being personally performed by him.

Which is of the law he describes it to be in a conformity to the law, and the righteousness which the law requires, and those works of it, which if a man do, loving God with all his heart, he shall live in them, Rom 2:13 3:27,28 10:5 . He makes no distinction of any works done by him before or after conversion, but declares he dare not adventure to be found in any personal inherent righteousness of his own, as to the special end of his justification before God, Gal 3:10-12 . He doth not say, not having good works, unto which he was created in Christ Jesus to walk in them, Eph 2:10 ; but, not having mine own righteousness; he could not trust to any thing within him, as to his standing before God; however he was now enlightened, and acted by a better principle, having a better end than while a Pharisee, he could not upon that account have confidence towards God, no more than Noah, who was a prophet and preacher of righteousness, and in his generation, as to his inherent righteousness, the most perfect and just man; or Abraham, Gen 15:6 Rom 4:3 ; or David, Psa 130:3 143:2 . But:

2. He stays upon a righteousness without him, which is not his own by any acquisition of his, but the righteousness of another, Tit 3:5-7 , viz. of Christ, without which he would not be found, and in which he would be found, i.e. that which is through the faith of Christ, having him for its object; which he doth elsewhere oppose to the deeds of the law, or works of righteousness that he had done, Rom 3:28 Gal 2:16 Tit 3:5 ; as he doth believing unto doing, which describe these two sorts of righteousness, in the one of which he would be found at his trial for justification, in the other he would not, Rom 1:17 10:5,10,11 .

Hence, he doth by the following expression signify more clearly the righteousness he stays himself upon, and wherein he would be found at God’ s tribunal, viz. the same righteousness which Noah had an eye upon (typified by the ark) when, by preparing an ark, he became heir of the righteousness which is by faith, Heb 11:7 : the righteousness which is of God by faith; not his own, but counted unto him for righteousness; as unto Abraham, who believed God, Rom 4:3 ; as unto David, unto whom God imputed righteousness without works, Rom 4:6 . This righteousness of God which he imputes upon believing, is not originally the believers’ own inherent righteousness, but the righteousness of another in another, and theirs only derivatively from him, in whom believers are made the righteousness of God, 2Co 5:21 (who are not said to be made the mercy of God): unto them, being in Christ Jesus, he is made righteousness, 1Co 1:30 , yea, the righteosness of God, Rom 1:17 , (these are spoken of by the apostle distinctly, as here, so elsewhere, Rom 10:3 , with Rom 9:30,31 ), as not only freely given and imputed of God, but as being only of value in the judgment of God to justify, because performed by him, who is not only man but God, Act 20:28 Rom 3:21,24,25 10:3 . Not that it can be meant of the essential righteousness of God; for the righteousness by the faith of Christ, Rom 3:22 , or that which constitutes them righteous in God’ s sight, upon their receiving of Christ and being implanted into him, was that obedience which he yielded unto God for them, voluntarily doing and suffering his will, Joh 15:13 Rom 5:6-8 Phi 2:8 1Ti 6:13 Heb 9:14 . For this obedience in their stead being fully performed by him who had the Divine and human nature conjoined in himself, was of infinite value, so that his mediatorial righteousness being some way imputed to those who are found in him, they are found righteous before God in his just judgment, as living members of Christ, to whom they are united by the Spirit and faith, Joh 6:56 15:4 Eph 5:30,32 Col 1:27 . This mystical head and body making but one Christ, and thereupon his righteousness is reputed theirs (and thereby they are set right with God) in such a measure as is meet for it to be communicated from Head to members, who partake of the thing imputed, the righteousness which satisfied the law, and therefore most proper to justify against it, and answer the demands of it. And in that it is said to be

the righteoueness of God by faith we consider faith as the means whereby we came to be interested in it. Faith itself is not the righteousness, which is upon, not in the believer, Rom 3:22 , entering into judgment with God; but the righteousness which believers find in Christ, which was ordained of God to denominate them righteous. The law (which requires obedience) having its end in nothing but the righteousness which satisfied it, called the righteousness of Christ, Rom 10:4 , with Tit 2:13 2Pe 1:1 ; wherein the law is established, Rom 3:31 , and its righteousness fulfilled, Rom 8:4 ; inherent graces are not called the righteousness, but our own, Mat 5:20 Luk 21:19 Rom 10:8 2Co 8:8 Col 1:4 1Pe 1:21 . Christ is so far righteousness as he is the end of the law, and that he is in the satisfaction itself, not in remission, which is an effect of it.

Haydock: Phi 3:9

I may be found in him not having my justice, which is of the law; i.e. not pretending to be justified either by my own works or by the works of the Jewish law, but by that which proceedeth from faith in Christ, and by his merits. (Witham) ---

St. Augustine expounds the sense thus: not that justice which is in God, or by which God is just, but that which is in man from God, and by his gifts. (lib. 3. cont. 2. ep. Pelag.)

Gill: Phi 3:9

And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Gal 2:17 Phi 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner:

not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another,

But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as

the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Rom 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Phi 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 3:9

¹ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

² tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

³ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

⁴ tn Or “based on faith.”

Geneva Bible: Phi 3:9

And be found in ^{( g )} him, ^{( h )} not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

^{( g )} In Christ: for those that are found outside of Christ are subject to condemnation.

^{( h )} That is, to be in Christ, to be found not in a man's own righteousness, but clothed with the righteousness of Christ imputed to him.

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 3:8-9

The "Gain Of Christ"

That I may gain Christ, and be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith.'--Phil. 3:8-9 (R.V.).

IT is not everybody who can say what is his aim in life. Many of us have never thought enough about it to have one beyond keeping alive. We lose life in seeking for the means of living. Many of us have such a multitude of aims, each in its turn drawing us, that no one of them is predominant and rules the crowd. There is no strong hand at the tiller, and so the ship washes about in the trough of the waves.

It is not everybody who dares to say that is his aim in life. We are ashamed to acknowledge even to ourselves what we are not at all ashamed to do. Paul knew his aim, and was not afraid to speak it. It was high and noble, and was passionately and persistently pursued. He tells us it here, and we can see his soul kindling as he speaks. We may note how there is here the same double reference as we found in the previous verses, gaining Christ corresponding to the previous loss for Christ, and the later words of our text being an expansion of the excellency of the knowledge of Christ Jesus.' No man will ever succeed in any life's purpose, unless like Paul he is enthusiastic about it. If his aim does not rouse his fervour when he speaks of it, he will never accomplish it. We may just remark that Paul does not suppose his aim to be wholly unattained, even although he does not count himself to have apprehended.' He knows that he has gained Christ, and is found in Him,' but he knows also that there stretch before him the possibilities of infinite increase.

I. His Life's Aim Was To Have The Closest Possession Of, And Incorporation In, Christ.

His two expressions, that I may gain Christ and be found in Him,' are substantially identical in meaning, though they put the same truth from different sides, and with some variety of metaphor. We may deal with them separately.

The gain' is of course the opposite of the loss.' His balance-sheet has on one side all things lost,' on the other Christ gained,' and that is profitable trading. But we have to go deeper than such a metaphor, and to give full scope to the Scriptural truth, that Christ really imparts Himself to the believing soul. There is a real communication of His own life to us, and thereby we live, as He Himself declared,' He that hath the Son hath life.' The true deep sense in which we possess Christ is not to be weakened down, as it, alas! so often is in our shallow Christianity, which is but the echo of a shallow experience, and a feeble hold of that possession of the Son to which Jesus called us, as the condition of our possession of life. Christ is thus Himself possessed by all our faculties, each after its kind; head and heart, passions and desires, hopes and longings, may each have Him abiding in them, guiding them with His strong and gentle hand, animating them into nobler life, restraining and controlling, gradually transforming and ultimately conforming them to His own likeness. Till that Divine Indweller enters in, the shrine is empty, and unclean things lurk in its hidden corners. To be a man full summed in all his powers, each of us must gain Christ.'

The other expression in the text, be found in Him,' presents the same truth from the completing point of view. We gain Christ in us when we are found in Him.' We are to be incorporated as members are in the body, or imbedded as a stone in the foundation, or to go back to the sweetest words, which are the source of all these representations, included as a branch in the vine.' We are to be in Him for safety and shelter, as fugitives take refuge in a strong tower when an enemy swarms over the land.

And lo! from sin and grief and shame, I hide me, Jesus, in Thy name.'

We are to be in Him that the life sap may freely flow through us. We are to be in Him that the Divine Love may fall on us, and that in Jesus we may receive our portion of all which is His heritage.

This mutual possession and indwelling is possible if Jesus be the Son of God, but the language is absurd in any other interpretation of His person. It is clearly in its very nature capable of indefinite increase, and as containing in itself the supply of all which we need for life and blessedness, is fitted to be what nothing else can pretend to be, without wrecking the lives that are unwise enough to pursue it--the sovereign aim of a human life. In following it, and only in following it, the highest wisdom says Amen to the aspiration of the lowliest faith. This one thing I do.'

II. Paul's Life's Aim Was Righteousness To Be Received.

He goes on to present some of the consequences which follow on his gaining Christ and being found in Him,' and before all others he names as his aim the possession of righteousness.' We must remember that Paul believed that righteousness in the sense of' justification' had been his from the moment when Ananias came to where he was sitting in darkness, and bid him be baptized and wash away his sins. The word here must be taken in its full sense of moral perfectness; even if we included only this in our thoughts of his life's aim, how high above most men would he tower! But his statement carries him still higher above, and farther away from, the common ideas of moral perfection, and what he means by righteousness is widely separated from the world's conception, not only in regard to its elements, but still more in regard to its source.

It is possible to lose oneself in a dreamy mysticism which has had much to say of' gaining Christ and being found in Him,' and has had too little to say about having righteousness,' and so has turned out to be an ally of indifference and sometimes of unrighteousness. Buddhism and some forms of mystical Christianity have fallen into a pit of immorality from which Paul's sane combination here would have saved them. There is no danger in the most mystical interpretation of the former statement of his aim, when it is as closely connected as it is here with the second form in which he states it. I have just said that Paul differed from men who were seeking for righteousness, not only because his conceptions of what constituted it were not the same as theirs, though he in this very letter endorses the Greek ideals of virtue and praise,' but also and more emphatically because he looked for it as a gift, and not as the result of his own efforts. To him the only righteousness which availed was one which was not my own,' but had its source in, and was imparted by, God. The world thought of righteousness as the general designation under which were summed up a man's specific acts of conformity to law, the sum total reached by the addition of many specific instances Of conformity to a standard of duty. Paul had learned to think of it as preceding and producing the specific acts. The world therefore said, and says, Do the deeds and win the character; Paul says, Receive the character and do the deeds. The result of the one conception of righteousness is in the average man spasmodic efforts after isolated achievements, with long periods between in which effort subsides into torpor. The result in Paul's case was what we know: a continuous effort to keep his mind and heart open for the influx of the power which, entering into him, would make him able to do the specific acts which constitute righteousness. The one road is a weary path, hard to tread, and, as a matter of fact, not often trodden. To pile up a righteousness by the accumulation of individual righteous acts is an endeavour less hopeful than that of the coral polypes slowly building up their reef out of the depths of the Pacific, till it rises above the waves. He who assumes to be righteous on the strength of a succession of righteous acts, not only needs a profounder idea of what makes his acts righteous, but should also make a catalogue of his unrighteous ones and call himself wicked. The other course is the final deliverance of a man from dependence upon his own struggles, and substitutes for the dreary alternations of effort and torpor, and for the imperfect harvest of imperfectly righteous acts, the attitude of receiving, which supersedes painful strife and weary endeavour. To seek after a righteousness which is my own,' is to seek what we shall never find, and what, if found, would crumble beneath us. To seek the righteousness which is from God, is to seek what He is waiting to bestow, and what the blessed receivers blessedly know is more than they dreamed of.

But Paul looked for this great gift as a gift in Christ. It was when he was found in Him' that it became his, and he was found blameless.' That gift of an imparted life, which has a bias towards all goodness, and the natural operation of which is to incline all our faculties towards conformity with the will of God, is bestowed when we win Christ.' Possessing Him, we possess it. It is not only' imputed,' as our fathers delighted to say, but it is imparted.' And because it is the gift of God in Christ, it was in Paul's view received by faith. He expresses that conviction in a double form in our text. It is through faith' as the channel by which it passes into our happy hands. It is by faith,' or, more accurately, upon faith,' as the foundation on which it rests, or the condition on which it depends. Our trust in Christ does bring His life to us to sanctify us, and the plain English of all this blessed teaching is--if we wish to be better let us trust Christ and get Him into the depths of our lives, and righteousness will be ours. That transforming Presence laid up in the hidden man of the heart,' will be like some pungent scent in a wardrobe which keeps away moths, and gives out a fragrance that perfumes all that hangs near it.

But all which we have been saying is not to be understood as if there was no effort to be made, in order to receive, and to live manifesting, the righteousness which is of God.' There must he the constant abandonment of self, and the constant utilising of the grace given. The righteousness is bestowed whenever faith is exercised. The hand is never stretched out and the gift not lodged in it. But it is a life's aim to possess the righteousness which is of God by faith,' because that gift is capable of indefinite increase, and will reward the most strenuous efforts of a believing soul as long as life continues.

III. Paul's Life's Aim Stretches Beyond This Life.

Shall we be chargeable with crowding too much meaning into his words, if we fix on his remarkable expression, be found in Him,' as containing a clear reference to that great day of final judgment? We recall other instances of the use of the same expression in connections which unmistakably point to that time. Such as being clothed we shall not be found naked,' or the proof of your faith.., might be found unto praise and glory and honour at the revelation of Jesus Christ,' or found of Him in peace without spot, blameless.' In the light of these and similar passages, it does not seem unreasonable to suppose that this being found' does include a reference to the Apostle's place after death, though it is not confined to that. He thinks of the searching eye of the Judge taking keen account, piercing through all disguises, and wistfully as well as penetratingly scrutinising characters, till it finds that for which it seeks. They who are found in Him' in that day, are there and thus for ever. There is no further fear of falling out of union with Him, or of being, by either gradual and unconscious stages, or by sudden and overmastering assaults, carried out of the sacred enclosure of the City of Refuge, in which they dwell henceforth for ever. A dangerous presumptuousness has sometimes led to the over-confident assertion, Once in Christ always in Christ.' But Paul teaches us that that security of permanent dwelling in Him is to be for over in this life the aim of our efforts, rather than an accomplished fact. So long as we are here, the possibility of falling away cannot be shut out, and there must always rise before us the question, Am I in Christ? Hence there is need for continual watchfulness, self-control, and self-distrust, and the life's aim has to be perpetual, not only because it is capable of indefinite expansion, but because our weakness is capable of deserting it. It is only when at the last we are found by Him, in Him, that we are there for ever, with all dangers of departure from Him at an end. In that City of Refuge, and there only, the gates shall not be shut at all,' not solely because no enemies shall attempt to come in, but also because no citizens shall desire to go out.

We should ever have before us that hour, and our life's aim should ever definitely include the final scrutiny in which many a hidden thing will come to light, many a long-lost thing be found, and each man's ultimate place in relation to Jesus Christ will be freed from uncertainties, ambiguities, hypocrisies, and disguises, and made plain to all beholders. In that great day of finding,' some of us will have to ask with sinking hearts, Hast thou found me, O mine enemy?' and others will break forth into the glad acclaim, I have found Him,' or rather been found of Him.'

So we have before us the one reasonable aim for a man to have Christ, to be found in Him, to have His righteousness. It is reasonable, it is great enough to absorb all our energies, and to reward them. It will last a lifetime, and run on undisturbed beyond life. Following it, all other aims will fall into their places. Is this my aim?

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 3:9-14

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

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

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

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

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

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

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

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

Barclay: Phi 3:8-9

Paul has just said that he came to the conclusion that all his Jewish privileges and attainments were nothing but a total loss. But, it might be argued, that was a snap decision, perhaps later to be regretted and reversed. So here he says, "I came to that conclusion--and I still think so. It was not a decision made in a moment of impulse, but one by which I still stand fast."

In this passage the key-word is righteousness. Dikaiosune (1343) is always difficult to translate in Paul's letters. The trouble is not that of seeing its meaning; the trouble is that of finding one English word which covers all it includes. Let us then try to see what Paul thinks about when he speaks about righteousness.

The great basic problem of life is to find fellowship with God and to be at peace and in friendship with him. The way to that fellowship is through righteousness, through the kind of life and spirit and attitude to himself which God desires. Because of that, righteousness nearly always for Paul has the meaning of a right relationship with God. Remembering that, we try to paraphrase this passage and to set down, not so much what Paul says, as what was in his mind.

He says, "All my life I have been trying to get into a right relationship with God. I tried to find it by strict adherence to the Jewish Law; but I found the Law and all its ways worse than useless to achieve that end. I found it no better than skubala (4657)." Skubala has two meanings. In common language it was popularly derived from kusi (compare 2965) ballomena (906), which means that which is thrown to the dogs; and in medical language it means excrement, (dung, as the King James Version translates it). So, then, Paul is saying, "I found the Law and all its ways of no more use than the refuse thrown on the garbage heap to help me to get into a right relationship with God. So I gave up trying to create a goodness of my own; I came to God in humble faith, as Jesus told me to do, and I found that fellowship I had sought so long."

Paul had discovered that a right relationship with God is based not on Law but on faith in Jesus Christ. It is not achieved by any man but given by God; not won by works but accepted in trust.

So he says, "Out of my experience I tell you that the Jewish way is wrong and futile. You will never get into a right relationship with God by your own efforts in keeping the Law. You can get into a right relationship with God only by taking Jesus Christ at his word, and by accepting what God himself offers to you."

The basic thought of this passage is the uselessness of Law and the sufficiency of knowing Christ and accepting the offer of God's grace. The very language Paul uses to describe the Law--excrement--shows the utter disgust for the Law which his own frustrated efforts to live by it had brought him; and the joy that shines through the passage shows how triumphantly adequate he found 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 3:8-11

Paul's greater goal 3:8-11

3:8 Paul had regarded his advantages over other people as what put him in a specially good position with God. However, he had come to realize that absolutely nothing apart from Jesus Christ's work on the cross was of any value in his gaining God's acceptance. No good works improve our standing before God. They are all as filthy rags (Isa. 64:6). Consequently Paul came to regard them as "rubbish." From then on he continued to take this view of things.

The Greek word translated "rubbish" (skybalon) occurs only here in the New Testament. Its derivation is uncertain, but it appears to have referred to excrement, food gone bad, scraps left over after a meal, and refuse. In extrabiblical Greek it describes a half-eaten corpse and lumps of manure.¹¹³ Thus Paul meant that his former advantages were not only worthless but strongly offensive and potentially dangerous.

What he had learned to value was Christ Jesus his Lord. Consequently coming to know Christ, entering into a deeper and fuller appreciation of His person and work, was of primary importance to Paul. This knowledge (Gr. gnosis) is the kind that one obtains only by personal relationship. It is different from the knowledge we gain through objective academic study (Gr. oida), though information is part of our growing personal knowledge of Christ. To gain this fuller knowledge of Christ Paul had let everything else in life go. To use the language of 2:6, Paul did not regard anything else in life worthy of retaining. All he wanted was a fuller and deeper experiential appreciation of his Savior.

"You and I know about many people, even people who lived centuries ago, but we know personally very few."¹¹⁴

3:9 Paul's vision turned again to the future and the judgment seat of Christ. He had made his choices in life since his conversion because of the essential value of getting to know Christ better and because God would evaluate his life one day. On that day Paul wanted to be found "in Him," namely standing in the merit of Christ rather than in his own merit. His own merit rested on his own righteousness as the Mosaic Law defined it. The merit of Christ is His righteousness that God credits to the believer's account when we place our trust in Him (cf. Rom. 3:20-23). This righteousness comes to us "through faith" in Christ, and it comes to us "on the basis of" (or "by," NIV) "faith" from God.

"Faith' is the very opposite of human works; it is the reception of God's work by those who acknowledge the futility of their own efforts to attain righteousness."¹¹⁵

3:10 This verse resumes the thought of knowing Christ in verse 8. The tense of the Greek infinitive tou gnonai ("to know") is aorist, probably an ingressive aorist, which sums up the action of the verb at the point where it begins.

"It suggests that for Paul just the coming to know Christ outweighs all other values, that for him the significance of Christ, in whom are hid all the treasures of wisdom and knowledge' (Col 2:3), is so vast that even to begin to know him is more important than anything else in all the world."¹¹⁶

Among all the other things that Paul wanted to learn in His relationship with Christ, he mentioned first the power of Christ's resurrection. Paul probably did not mean that he wanted to experience resurrection supernaturally as Jesus Christ had done. He knew that if he died he would experience such a resurrection. He probably meant that he wanted the power that resurrected His Savior and was within himself because of the indwelling Christ to manifest itself in his life for God's glory (cf. Rom 6:4; Col. 3:1; Eph. 2:5-6).

Paul also wanted to grow in his experiential knowledge of the fellowship of Christ's sufferings. He did not mean that by suffering in the service of His Lord he could add to the merit of Christ's sufferings. Such an idea is completely foreign to biblical teaching (cf. Heb. 10:14). Rather he saw suffering for the sake of Christ as only fair since the Savior had suffered so much for him. The Christian who suffers because of his or her faithful testimony for Christ can enter into Jesus' feelings when He suffered for faithfully obeying His Father. There is a fellowship in that kind of suffering (cf. Rom. 6:8; Gal. 2:19-20). A believer who never suffers for the Lord's sake cannot do that.

The last phrase in this verse modifies the fellowship of Christ's sufferings. Complete dedication to the will of God, which resulted in Jesus' sufferings and which will result in the believer's suffering, means death ultimately. It means death to one's own agenda for life (Rom. 6:4-11), and it may result in physical death. Death is a grim prospect, but Paul did not have a morbid, unhealthy fascination with suffering and death for its own sake. He so loved Jesus Christ that he wished to share all aspects of His life, to know Him as intimately as he could. He even was willing to follow Him into the valley of the shadow of death.

"Christian life is cruciform in character; God's people, even as they live presently through the power made available through Christ's resurrection, are as their Lord forever marked by the cross."¹¹⁷

3:11 This verse does not contain a purpose clause as the NASB translation "in order that" implies. A better translation would be "if somehow" (NASB margin) or "and so, somehow" (NIV). It expresses expectation.

Superficially this verse seems to suggest that Paul had some doubt about the certainty of his resurrection. However elsewhere in his writings he was very confident that God would resurrect him and all believers (e.g., Rom. 8:11, 23; 1 Cor. 6:14; 15:12-57; 2 Cor. 4:14; 5:1-5; 1 Thess. 4:13-18; 2 Tim. 2:18). The Bible teaches that God will resurrect all people, believers and unbelievers, if they have died (e.g., Dan. 12:2; Matt. 22:29-32; Luke 20:37-38; John 6:39-40, 44, 54; 11:25; Acts 4:2; 17:18; 23:6; 24:15; Heb. 6:2; Rev. 20:4-6, 13). Consequently we must look for another explanation of this verse.

"Now, if Paul believed in one general resurrection at the end in which all people, the saved and lost, would participate, it is difficult to understand his use of this language in relation to his personal participation. There would be no question of his being a part of such a resurrection."¹¹⁸

One possibility is that Paul was thinking of his spiritual co-resurrection with Christ.¹¹⁹ In the context he had been speaking of his suffering and dying with Him. Yet these were evidently physical experiences, not spiritual realities. Furthermore the resurrection he said he hoped to attain was still future whereas he had already experienced spiritual resurrection with Christ to newness of life (Rom. 6:1-11).

Another view is that Paul was hoping that he would persevere faithfully in his quest to know Christ until he died. The logical progression in Paul's thought in verses 10 and 11 was from suffering to death to resurrection. Perhaps he meant he wanted to experience suffering for Christ's sake and was even willing to die for Him to arrive at his resurrection in a manner that would enable him to face His master unashamed.¹²⁰ The problem with this view is the unusual word used for the resurrection (Gr. exanastasin, lit. out-resurrection).

The words that Paul used seem to indicate that he was thinking of a resurrection from among those who were dead.¹²¹ The NASB translators captured this idea when they rendered this phrase "the resurrection from among the dead." The NIV translators simply translated it "the resurrection from the dead."¹²² This would point to the resurrection of believers that will result in Christians rising from among the unbelieving dead. However this is not a resurrection that Christians need to strive to attain. God will provide it for all believers.¹²³

Paul may have been speaking of the Rapture.¹²⁴ When that event takes place God will snatch dead Christians' bodies out from among other corpses. This would explain the unusual word Paul employed that appears only here in the Greek New Testament.

"Perhaps he was using this word to refer to the Rapture, thus expressing the hope that the Lord would return during his lifetime."¹²⁵

In other words Paul meant that he hoped he would live to experience the Rapture, the "out-resurrection from among the dead," rather than dying. The verb katavtao ("attain") means to come to, to arrive at, or to attain to something.

Another view is that Paul hoped he would arrive at and participate in the resurrection that will happen at the Rapture rather than experiencing translation while still alive. To do this he would have to die before the Rapture. Maybe the apostle wanted to die and experience resurrection rather than translation because if he experienced resurrection he could better share the experiences of his Savior. Paul evidently expected the Rapture to happen before he died (1 Thess. 4:16-17). Perhaps he wanted to die before the Rapture. This may have been another dilemma for him in which he saw advantages in either case (cf. 1:23-24). This view seems unlikely, however, since elsewhere Paul spoke of death as an enemy that everyone seeks to avoid (1 Cor. 15:54-57).

Another possibility is that Paul meant faithful Christians will experience a better resurrection than unfaithful believers.

"The out-resurrection is a special reward which only faithful believers will receive. While the exact nature of that reward is unclear here, it can generally be understood as a sort of abundance of life. All believers will be resurrected and have joy forever. Faithful believers only will obtain this out-resurrection and have abundance of joy forever. Hebrews 11:35 is instructive here. It speaks of believers who were tortured, not accepting deliverance, that they might obtain a better resurrection.' All believers will be resurrected, but there is a better one for those who endure. Obviously this out-resurrection is something which is capable of many degrees depending on the measure of one's faithfulness. Thus the degree to which we are faithful to use our talents, treasures, gifts, abilities, resources, and opportunities in life to please Him is the degree to which we will obtain this out-resurrection abundance of life."¹²⁶

There is no question that there will be differences of rewards at the judgment seat of Christ (1 Cor. 3:12-15). However there is no other Scripture that teaches a difference in the resurrection of faithful and unfaithful believers. It seems strange that if Paul wanted to distinguish between faithful and unfaithful believers here he would use the resurrection to do so. Other Scripture points to the judgment seat of Christ as the time when God will make this distinction, not the resurrection. Moreover the term "out-resurrection" seems to stress separation from others at the time of resurrection rather than separation from others following resurrection.

Robert Wilkin, the writer quoted above, later changed his view and adopted the "spiritual resurrection view."

"The spiritual resurrection view posits that the out-resurrection refers to the attainment of Christlike character in this life."¹²⁷

However exanastasis seems to be a very unusual word to use to describe the attainment of Christlike character. I prefer the view that the "out-resurrection" refers to the Rapture.

College: Phi 3:1-21

PHILIPPIANS 3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

those mutilators of the flesh.

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

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

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

we who worship by the Spirit of God,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

of the tribe of Benjamin, a Hebrew of Hebrews;

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

in regard to the law, a Pharisee;

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

3:6 as for zeal, persecuting the church;

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

as for legalistic righteousness, faultless.

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

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

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

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

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

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

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

for the sake of Christ.

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

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

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

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

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

I consider them rubbish,

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

that I may gain Christ

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

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

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

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

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

3:10 I want to know Christ

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

and the power of his resurrection

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3:15 All of us who are mature

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

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

should take such a view of things.

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

And if on some point you think differently,

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

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

that too God will make clear to you.

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

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

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

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

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

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

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

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

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

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

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

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

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

many live as enemies of the cross of Christ.

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

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

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

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

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

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

Their mind is on earthly things.

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

3:20 But our citizenship is in heaven.

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

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

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

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

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

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

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

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

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

will transform our lowly bodies

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

so that they will be like his glorious body.

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

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Philippians (Book Introduction)

The Epistle to the Philippians

From Rome About a.d. 61

By Way of Introduction

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

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

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

JFB: Philippians (Book Introduction)

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

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

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

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

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

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

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

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

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

JFB: Philippians (Outline)

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

TSK: Philippians (Book Introduction)

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

TSK: Philippians 3 (Chapter Introduction)

Overview

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

Poole: Philippians 3 (Chapter Introduction)

CHAPTER 3

MHCC: Philippians (Book Introduction)

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

MHCC: Philippians 3 (Chapter Introduction)

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

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

Matthew Henry: Philippians (Book Introduction)

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

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

Matthew Henry: Philippians 3 (Chapter Introduction)

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

Barclay: Philippians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

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

The Difficulty Of Letters

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

The Ancient Letters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

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

36.)

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

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

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

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

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

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

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

The Immediate Situation

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

The Spoken Word

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

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

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

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

Philippi

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

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

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

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

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

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

Paul And Philippi

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

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

Persecution

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

True Friendship

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

The Occasion Of The Writing Of The Letter

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

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

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

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

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

The Problem

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

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

The Explanation

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

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

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

The Lovely Letter

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

FURTHER READINGS

Philippians

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

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

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

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

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philippians 3 (Chapter Introduction)

The Indestructible Joy (Phi_3:1)

The Evil Teachers (Phi_3:2-3)

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

The Privileges Of Paul (Phi_3:4-7)

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

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

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

Pressing On (Phi_3:12-16)

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

Constable: Philippians (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Philippians (Outline)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

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

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

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

A. A worthy walk 1:27-30

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

1. Walking in unity ch. 2

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

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

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Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

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

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

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