Text -- Philippians 3:15 (NET)

3:15 Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 3:15

As many as be perfect ( hosoi teleioi ).

Here the term teleioi means relative perfection, not the absolute perfection so pointedly denied in Phi 3:12. Paul here includes himself in the group of spiritual adults (see Heb 5:13).

Robertson: Phi 3:15

Let us be thus minded ( touto phronōmen ).

Present active volitive subjunctive of phroneō . "Let us keep on thinking this,"viz. that we have not yet attained absolute perfection.

Robertson: Phi 3:15

If ye are otherwise minded ( ei ti heterōs phroneite ).

Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect.

Robertson: Phi 3:15

Shall God reveal unto you ( ho theos humin apokalupsei ).

He turns such cases over to God. What else can he do with them?

Robertson: Phi 3:15

Whereunto we have already come ( eis ho ephthasamen ).

First aorist active indicative of phthanō , originally to come before as in 1Th 4:15, but usually in the Koiné[28928]š simply to arrive, attain to, as here.

Vincent: Phi 3:15

Toward the mark ( κατὰ σκοπὸν )

Rev., goal . Bear down upon (κατά ). Σκοπός mark , only here in the New Testament. See on look , Phi 2:4. Used in the classics of a mark for shooting at , or as a moral or intellectual end . A somewhat similar figure occurs 1Ti 1:6; 1Ti 6:21; 2Ti 2:18, in the verb ἀστοχέω to miss the aim or the shot . A.V., swerved and erred .

Vincent: Phi 3:15

Prize ( βραβεῖον )

See on 1Co 9:24. Ignatius uses the word θέμα that which is deposited as a prize: a prize of money as distinct from the crown. " Be temperate as God's athlete. The prize is incorruption and eternal life" (to Polycarp, 2). Chrysostom says: " He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course."

Vincent: Phi 3:15

High calling ( ἄνω κλήσεως )

Lit., upward calling. A calling which is from heaven and to heaven. Κλῆσις calling , is habitually used in the New Testament of the act of calling . Compare Heb 3:1. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled.

Vincent: Phi 3:15

Perfect ( τέλειοι )

Mature Christians. See on 1Co 2:6.

Vincent: Phi 3:15

Be thus minded

Lit., think this , or have this mind , namely, to forget the past and to press forward.

Wesley: Phi 3:15

Fit for the race, strong in faith; so it means here.

Wesley: Phi 3:15

Apply wholly to this one thing.

Wesley: Phi 3:15

Who are not perfect, who are weak in faith.

Wesley: Phi 3:15

Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.

JFB: Phi 3:15

Resuming Phi 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Phi 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Co 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (2Ti 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Phi 3:12, namely, "crowned with complete victory," and having attained absolute perfection.

JFB: Phi 3:15

Having the mind which he had described, Phi 3:7-14.

JFB: Phi 3:15

Having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Gal 3:3): who needed the warning (Phi 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Gal 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mat 11:25; Mat 16:17; 1Co 3:6).

JFB: Phi 3:15

Who sincerely strive to do God's will (Joh 7:17; Eph 1:17).

Clarke: Phi 3:15

As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished

The word τελειοι, perfect, is taken here in the same sense in which it is taken 1Co 14:20 : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. 1Co 2:6 : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Eph 4:13 : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Heb 5:14 : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize

Clarke: Phi 3:15

If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.

Calvin: Phi 3:15

15.As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this — that we must renounce confidence in all things, that we may glory in Christ’s righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of — where the confused medley of such contrivances — where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung.

If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility — when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, — “The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.” No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies ¹⁹³ in the preterite, revelavit , (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.

TSK: Phi 3:15

as : Rom 15:1; 1Co 2:6, 1Co 14:20; Col 1:28, Col 4:12; 2Ti 3:17; Heb 5:14 *Gr: Jam 1:4; 1Jo 2:5

be thus : Phi 3:12-14; Gal 5:10

God : Psa 25:8, Psa 25:9; Pro 2:3-6, Pro 3:5, Pro 3:6; Isa 35:8; Luk 11:13; Joh 7:17; Jam 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 3:15

Let us therefore, as many as be perfect - see the notes at Phi 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that lie had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.

Be thus minded - That is, be united in the effort to obtain the prize, and to become entirely perfect. "Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark."

And if in anything ye be otherwise minded - That is, if there were any among them who had not these elevated views and aims, and who had not been brought to see the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and prevented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim - that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions.

God shall reveal even this unto you - He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full revelation of the nature of religion, or would lead them on so that they would fully understand, it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things.

Poole: Phi 3:15

A learned man reads it from the Greek to this purpose: As many therefore as are perfect, let us think this; and if ye think any thing otherwise, even this also God will, or may, reveal to you, (besides what we have attained to), to walk by the same rule, to think the same thing: conceiving it not congruous to the sense, or syntax, but alien from all manner of speaking, to translate it imperatively: Let us walk by the same rule. But following our own translation:

Let us therefore, as many as be perfect from the instance of himself, imitating Christ, in loving condescension and lowliness of mind, Phi 2:3,5 , worshipping God in the spirit, and not having confidence in the flesh, Phi 3:3 , in the fellowship of Christ’ s sufferings, Phi 3:10 , pressing forward to absolute perfection, he here doth with himself encourage as many rulers and ruled who were settled in the fundamentals of Christianity, and who had made progress in holiness, to mind that main business of religion, for the prevention of what might ensue upon exasperating differences; whereupon he styles them comparatively perfect in the way, not in the heavenly country, 1Co 13:10 ; which doth not disagree with what he said before, if we further distinguish of a perfection:

1. Of integrity and sincerity, which some call of parts; as a perfect living child, that hath all the parts of the parent, so, upon the new birth, every real believer receiving grace for grace, Joh 1:13,16 .

2. Of maturity, proficiency or degrees where grown to a full stature in Christ; here relatively and comparatively to others, who are more rude, ignorant, and weak brethren, since, in regard of their progress in godliness, they are not taken up with childish things, 1Co 13:9-11 , with 1Co 14:20 ; but are grown more adult, and no more children, 1Co 2:6 Eph 4:13,14 Heb 5:13,14 6:1 ; which he doth elsewhere, in regard of their experimental knowledge, call spiritual, Gal 6:1 , who here worship God in the spirit, Phi 3:3 : as many as are sincere, of whatsoever stature, whether bishops, deacons, or private Christians.

Be thus minded he would have them to be so minded as he himself was, in renouncing all carnal confidence, acknowledging their gradual imperfection, and still to be striving and contending to a fuller measure of holiness, till they come to be consummate in Christ.

And if in any thing ye be otherwise minded and if any, through ignorance of Christ and themselves, conversing with those ready to mislead them, should be of any other persuasion in some things only, considering the different attainments of the strong and weak, and thereupon the variety of sentiments, whence would spring some differences not only in opinions but practices amongst them, (which yet hindered not their agreement in what they were attained to),

God shall reveal even this unto you he hoped Christ, who had already called or apprehended those sincere ones, would in due time rescue them from so dangerous an error, 1Jo 2:20,27 , if they would attend upon him in the use of means to come to the knowledge of the truth, with faith and prayer, yielding up themselves to be taught of him.

Gill: Phi 3:15

Let us therefore, as many as be perfect,.... Not absolutely, but comparatively, with respect to other believers, in a lower class of knowledge and experience; and not with respect to degrees, but parts; and regards such who were not children, but of riper age in divine things, unless the words are spoken ironically:

be thus minded; as the apostle was, to count what were gain to him, loss for Christ; to reckon all things but loss and dung, for the excellency of the knowledge of Christ; to be willing to suffer the loss of all things, to win him, Phi 3:8; to desire to be found in him, and in his righteousness, and not a man's own, Phi 3:9; to know more of him in his person, righteousness, sufferings, death, and resurrection from the dead, Phi 3:10; and to attain to such a state, and yet to disclaim all perfection, and acknowledge their imperfection, Phi 3:11; and to forget things behind, and reach to those before, Phi 3:13; and press towards the mark, Christ, for the prize of eternal glory, Phi 3:14,

and if in anything ye be otherwise minded; as to seek for justification by the works of the law, or partly by Christ and partly by the law, and to imagine and expect perfection in this life:

God shall reveal even this unto you; such errors will be made manifest sooner or later; the day will declare them, and such wood, hay, and stubble, will be burnt up by the fire, which will reveal every man's work, 1Co 3:12.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 3:15

¹ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one – neither they nor he – is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).

² tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.

Geneva Bible: Phi 3:15

^{( 7 )} Let us therefore, as many as be ^{( m )} perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

^{( 7 )} The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example.

^{( m )} He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in (Phi 3:16).

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 3:15

The Soul's Perfection

Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you.'--Phil. 3:15.

As many as be perfect'; and how many may they be? Surely a very short bede-roll would contain their names; or would there be any other but the Name which is above every name upon it? Part of the answer to such a question may be found in observing that the New Testament very frequently uses the word to express not so much the idea of moral completeness as that of physical maturity. For instance, when Paul says that he would have his converts to be men in understanding,' and when the Epistle to the Hebrews speaks of them that are of full age,' the same word is used as this perfect' in our text. Clearly in such cases it means full grown,' as in contrast with babes,' and expresses not absolute completeness, but what we may term a relative perfection, a certain maturity of character and advanced stage of Christian attainment, far removed from the infantile epoch of the Christian life.

Another contribution to the answer may be found in observing that in this very context these perfect' people are exhorted to cultivate the sense of not having already attained,' and to be constantly reaching forth to unattained heights, so that a sense of imperfection and a continual effort after higher life are parts of Paul's perfect man.' And it is to be still further noticed that on the same testimony perfect' people may probably be otherwise minded'; by which we understand not divergently minded from one another, but otherwise' than the true norm or law of life would prescribe, and so may stand in need of the hope that God will by degrees bring them into conformity with His will, and show them this,' namely, their divergence from His Pattern for them.

It is worth our while to look at these large thoughts thus involved in the words before us.

I. Then There Are People Whom Without Exaggeration The Judgment Of Truth Calls Perfect.

The language of the New Testament has no scruple in calling men saints' who had many sins, and none in calling men perfect who had many imperfections; and it does so, not because it has any fantastic theory about religious emotions being the measure of moral purity, but partly for the reasons already referred to, and partly because it wisely considers the main thing about a character to be not the degree to which it has attained completeness in its ideal, but what that ideal is. The distance a man has got on his journey is of less consequence than the direction in which his face is turned. The arrow may fall short, but to what mark was it shot? In all regions of life a wise classification of men arranges them according to their aims rather than their achievements. The visionary who attempts something high and accomplishes scarcely anything of it, is often a far nobler man, and his poor, broken, foiled, resultless life far more perfect than his who aims at marks on the low levels and hits them full. Such lives as these, full of yearning and aspiration, though it be for the most part vain, are,

Like the young moon with a ragged edgeE'en in its imperfection beautiful.'

If then it be wise to rank men and their pursuits according to their aims rather than their accomplishments, is there one class of aims so absolutely corresponding to man's nature and relations that to take them for one's own, and to reach some measure of approximation to them, may fairly be called the perfection of human nature? Is there one way of living concerning which we may say that whosoever adopts it has, in so far as he does adopt it, discerned and attained the purpose of his being? The literal force of the word in our text gives pertinence to that question, for it distinctly means having reached the end.' And if that be taken as the meaning, there need be no doubt about the answer. Grand old words have taught us long ago Man's chief end is to glorify God and to enjoy Him for ever.' Yes, he who lives for God has taken that for his aim which all his nature and all his relations prescribe, he is doing what he was made and meant to do; and however incomplete may be its attainments, the lowest form of a God-fearing, God-obeying life is higher and more nearly perfect' than the fairest career or character against which, as a blight on all its beauty, the damning accusation may be brought, The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified.'

People sneer at saints' and point at their failings. They remind us of the foul stains in David's career, for instance, and mock as they ask, Is this your man after God's own heart?' Yes, he is; not because religion has a morality of its own different from that of the world (except as being higher), nor because saints' make up for adultery and murder by making or singing psalms, but because the main set and current of the life was evidently towards God and goodness, and these hideous sins were glaring contradictions, eddies and backwaters, as it were, wept over with bitter self-abasement and conquered by strenuous effort. Better a life of Godward aspiration and straining after purity, even if broken by such a fall, so recovered, than one of habitual earthward grubbing, undisturbed by gross sin.

And another reason warrants the application of the word to men whose present is full of incompleteness, namely, the fact that such men have in them the germ of a life which has no natural end but absolute completeness. The small seed may grow very slowly in the climate and sell which it finds here, and be only a poor little bit of ragged green, very shabby and inconspicuous by the side of the native flowers of earth flaunting around it, but it has a divine germinant virtue within, and waits but being carried to its own clime and planted in the house of the Lord' above, to flourish in the courts of our God,' when these others with their glorious beauty have faded away and are flung out to rot.

II. We Have Set Forth Here Very Distinctly Two Of The Characteristics Of This Perfection.

The Apostle in our text exhorts the perfect to be thus minded.' How is that? Evidently the word points back to the previous clauses, in which he has been describing his own temper and feeling in the Christian race. He sets that before the Philippians as their pattern, or rather invites them to fellowship with him in the estimate of themselves and in their efforts after higher attainments. Be thus minded' means, Think as I do of yourselves, and do as I do in your daily life.

How did he think of himself? He tells us in the sentence before,' Not as though I were already perfect. I count not myself to have apprehended.' So then a leading characteristic of this true Christian perfection is a constant consciousness of imperfection. In all fields of effort, whether intellectual, moral, or mechanical, as faculty grows, consciousness of insufficiency grows with it. The farther we get up the hill, the more we see how far it is to the horizon. The more we know, the more we know our ignorance. The better we can do, the more we discern how much we cannot do. Only people who never have done and never will do anything, or else raw apprentices with the mercifully granted self-confidence of youth, which gets beaten out of most of us soon enough, think that they can do everything.

In morals and in Christian life the same thing is true. The measure of our perfection will be the consciousness of our imperfection--a paradox, but a great truth. It is plain enough that it will be so. Conscience becomes more sensitive as we get nearer right. The worse a man is the less it speaks to him, and the less he hears it. When it ought to thunder it whispers; when we need it most it is least active. The thick skin of a savage will not be disturbed by lying on sharp stones, while a crumpled rose-leaf robs the Sybarite of his sleep. So the practice of evil hardens the cuticle of conscience, and the practice of goodness restores tenderness and sensibility; and many a man laden with crime knows less of its tingling than some fair soul that looks almost spotless to all eyes but its own. One little stain of rust will be conspicuous on a brightly polished blade, but if it be all dirty and dull, a dozen more or fewer will make little difference. As men grow better they become like that glycerine barometer recently introduced, on which a fall or a rise that would have been invisible with mercury to record it takes up inches, and is glaringly conspicuous. Good people sometimes wonder, and sometimes are made doubtful and sad about themselves, by this abiding and even increased consciousness of sin. There is no need to be so. The higher the temperature the more chilling would it be to pass into an ice-house, and the more our lives are brought into fellowship with the perfect life, the more shall we feel our own shortcomings. Let us be thankful if our consciences speak to us more loudly than they used to do. It is a sign of growing holiness, as the tingling in a frost-bitten limb is of returning life. Let us seek to cultivate and increase the sense of our own imperfection, and be sure that the diminution of a consciousness of sin means not diminished power of sin, but lessened horror of it, lessened perception of right, lessened love of goodness, and is an omen of death, not a symptom of life. Painter, scholar, craftsman all know that the condition of advance is the recognition of an ideal not attained. Whoever has not before him a standard to which he has not reached will grow no more. If we see no faults in our work we shall never do any better. The condition of all Christian, as of all other progress, is to be drawn by that fair vision before us, and to be stung into renewed effort to reach it, by the consciousness of present imperfection.

Another characteristic to which these perfect men are exhorted is a constant striving after a further advance. How vigorously, almost vehemently, that temper is put in the context--I follow after'; I press toward the mark'; and that picturesque reaching forth,' or, as the Revised Version gives it, stretching forward.' The full force of the latter word cannot be given in any one English equivalent, but may be clumsily hinted by some such phrase as stretching oneself out over,' as a runner might do with body thrown forward and arms extended in front, and eagerness in every strained muscle, and eye outrunning foot, and hope clutching the goal already. So yearning forward, and setting all the current of his being, both faculty and desire, to the yet unreached mark, the Christian man is to live. His glances are not to be bent backwards, but forwards. He is not to be a praiser of the past,' but a herald and expectant of a nobler future. He is the child of the day and of the morning, forgetting the things which are behind, and ever yearning towards the things which are before, and drawing them to himself. To look back is to be stiffened into a living death; only with faces set forward are we safe and well.

This buoyant energy of hope and effort is to be the result of the consciousness of imperfection of which we have spoken. Strange to many of us, in some moods, that a thing so bright should spring up from a thing so dark, and that the more we feel our own shortcomings, the more hopeful should we be of a future unlike the past, and the more earnest in our effort to make that future the present! There is a type of Christian experience not uncommon among devout people, in which the consciousness of imperfection paralyses effort instead of quickening it; men lament their evil, their slow progress and so on, and remain the same year after year. They are stirred to no effort. There is no straining onwards. They almost seem to lose the faith that they can ever be any better. How different this from the grand, wholesome completeness of Paul's view here, which embraces both elements, and even draws the undying brightness of his forward-looking confidence from the very darkness of his sense of present imperfection!

So should it be with us, as many as be perfect.' Before us stretch indefinite possibilities of approximating to the unattainable fulness of the divine life. We may grow in knowledge and in holiness through endless ages and grades of advance. In a most blessed sense we may have that for our highest joy which in another meaning is a punishment of unfaithfulness and indocility, that we shall be ever learning, and never coming to the full knowledge of the truth.' No limit can be put to what we may receive of God, nor to the closeness, the fulness of our communion with Him, nor to the beauty of holiness which may pass from Him into our poor characters, and irradiate our homely faces. Then, brethren, let us cherish a noble discontent with all that we at present are. Let our spirits stretch out all their powers to the better things beyond, as the plants grown in darkness will send out pale shoots that feel blindly towards the light, or the Seed sown on the top of a rock will grope down the bare stone for the earth by which it must be fed. Let the sense of our own weakness ever lead to a buoyant confidence in what we, even we, may become if we will only take the grace we have. To this touchstone let us bring all claims to higher holiness--they who are perfect are most conscious of imperfection, and most eager in their efforts after a further progress in the knowledge, love, and likeness of God in Christ.

III. We Have Here Also Distinctly Brought Out The Coexistence With These Characteristics Of Their Opposites.

If in anything ye are otherwise minded,' says Paul I have already suggested that this expression evidently refers not to difference of opinion among themselves, but to a divergence of character from the pattern of feeling and life which he has been proposing to them. If in any respects ye are unconscious of your imperfections, if there be any witch's mark' of insensibility in some spot of your conscience to some plain transgressions of law, if in any of you there be some complacent illusion of your own stainlessness, if to any of you the bright vision before you seem faint and unsubstantial, God will show you what you do not see. Plainly then he considers that there will be found among these perfect men states of feeling and estimates of themselves opposed to those which he has been exhorting them to cherish. Plainly he supposes that a good man may pass for a time under the dominion of impulses and theories which are of another kind from those that rule his life.

He does not expect the complete and uninterrupted dominion of these higher powers. He recognises the plain facts that the true self, the central life of the soul, the higher nature, the new man,' abides in a self which is but gradually renewed, and that there is a long distance, so to speak, from the centre to the circumference. That higher life is planted, but its germination is a work of time. The leaven does not leaven the whole mass in a moment, but creeps on from particle to particle. Make the tree good' and in due time its fruit will be good. But the conditions of our human life are conflict, and these peaceful images of growth and unimpeded natural development, first the blade, then the ear, after that the full corn in the ear,' are not meant to tell all the truth. Interruptions from external circumstances, struggles of flesh with spirit, and of imagination and heart and will against the better life implanted in the spirit, are the lot of all, even the most advanced here, and however a man may be perfect, there will always be the possibility that in something he may be otherwise minded.'

Such an admission does not make such interruptions less blameworthy when they occur. The doctrine of averages does not do away with the voluntary character of each single act. The same number of letters are yearly posted without addresses. Does anybody dream of not scolding the errand boy who posted them, or the servant who did not address them, because he knows that? We are quite sure that we could have resisted each time that we fell. That piece of sharp practice in business, or that burst of bad temper in the household which we were last guilty of--could we have helped it or not? Conscience must answer that question, which does not depend at all on the law of averages. Guilt is not taken away by asserting that sin cleaves to men, perfect men.'

But the feelings with which we should regard sin and contradictions of men's truest selves in ourselves and others should be so far altered by such thoughts that we should be very slow to pronounce that a man cannot be a Christian because he has done so and so. Are there any sins which are clearly incompatible with a Christian character? All sins are inconsistent with it, but that is a very different matter. The uniform direction of a man's life being godless, selfish, devoted to the objects and pursuits of time and sense, is incompatible with his being a Christian-but, thank God, no single act, however dark, is so, if it be in contradiction to the main tendency impressed upon the character and conduct. It is not for us to say that any single deed shows a man cannot be Christ's, nor to fling ourselves down in despair saying, If I were a Christian, I could not have done that.' Let us remember that all unrighteousness is sin,' and the least sin is in flagrant opposition to our Christian profession; but let us also remember, and that not to blunt our consciences or weaken our efforts, that Paul thought it possible for perfect men to be otherwise minded' from their deepest selves and their highest pattern.

IV. The Crowning Hope That Lies In These Words Is The Certainty Of A Gradual But Complete Attainment Of All The Christian Aspirations After God And Goodness.

The ground of that confidence lies in no natural tendencies in us, in no effort of ours, but solely in that great name which is the anchor of all our confidence, the name of God. Why is Paul certain that God will reveal even this unto you'? Because He is God. The Apostle has learned the infinite depth of meaning that lies in that name. He has learned that God is not in the way of leaving off His work before He has done His work, and that none can say of Him, that He began to build, and was not able to finish.' The assurances of an unchangeable purpose in redemption, and of inexhaustible resources to effect it; of a love that can never fade, and of a grace that can never be exhausted--are all treasured for us in that mighty name. And such confidence is confirmed by the manifest tendency of the principles and motives brought to bear on us in Christianity to lead on to a condition of absolute perfection, as well as by the experience which we may have, if we will, of the sanctifying and renewing power of His Spirit in our Spirit.

By the discipline of daily life, by the ministry of sorrow and joy, by merciful chastisements dogging our steps when we stray, by duties and cares, by the teaching of His word coming even closer to our hearts and quickening our consciences to discern evil where we had seen none, as well as kindling in us desires after higher and rarer goodness, by the reward of enlarged perceptions of duty and greater love towards it, with which He recompenses lowly obedience to the duty as yet seen, by the secret influences of His Spirit of Power and of Love and of a sound Mind breathed into our waiting spirits, by the touch of His own sustaining hand and glance of His own guiding eye, He will reveal to the lowly soul all that is yet wanting in its knowledge, and communicate all that is lacking in character.

So for us, the true temper is confidence in His power and will, an earnest waiting on Him, a brave forward yearning hope blended with a lowly consciousness of imperfection, which is a spur not a clog, and vigorous increasing efforts to bring into life and character the fulness and beauty of God. Presumption should be as far from us as despair--the one because we have not already attained, the other because God will reveal even this unto us.' Only let us keep in mind the caution which the Apostle, knowing the possible abuses which might gather round His teaching, has here attached to it, Nevertheless '--though all which I have been saying is true, it is only on this understanding--Whereto we have already attained, by the same let us walk.' God will perfect that which concerneth you if--and only if--you go on as you have begun, if you make your creed a life, if you show what you are. If so, then all the rest is a question of time. A has been said, and I will come in its proper place. Begin with humble trust in Christ, and a process is commenced which has no natural end short of that great hope with which this chapter closes, that the change which begins in the deepest recesses of our being, and struggles slowly and with many interruptions, into partial visibility in our character, shall one day triumphantly irradiate our whole nature out to the very finger-tips, and' even the body of our humiliation shall be fashioned like unto the body of Christ's glory, according to the working whereby He is able even to subdue all things to Himself.'

MHCC: Phi 3:12-21

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

Matthew Henry: Phi 3:15-16

The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: " If in any thing you be otherwise minded - if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law - yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ."

Barclay: Phi 3:12-16

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

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

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

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

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

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

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

Constable: Phi 1:27--4:10

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

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

Constable: Phi 3:1--4:2

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

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

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

Constable: Phi 3:15-17

Paul's charge to adopt his attitude 3:15-17

3:15 In conclusion, Paul urged those who were mature among his readers to recognize that what he had said was true. He also promised that God would enlighten those who think differently about minor matters if their attitude was right.

"The sentence is thus predicated on their mutual friendship and mutual trust, which is so secure that Paul can simply leave it in God's hands to reveal' to them what further understanding they may need on matters wherein they might not be ready fully to agree with him."¹³³

"Perfect" (NASB) means "mature" (NIV, Gr. teleios). It does not mean sinless. In verse 12 Paul used the same root word and claimed he was not perfect. Probably there he meant that he was not absolutely perfect or mature, and here he meant that he was relatively mature compared to the immature.¹³⁴ He may have been using "perfect" here somewhat ironically.

". . . for the time being true Christian perfection consists only in striving for perfection.'"¹³⁵

3:16 All Christians, but especially the immature who are in view here, need to maintain a consistent life in harmony with our understanding of God's truth. We should not wait until we have a complete knowledge of what God has revealed to put into practice what we do understand.

3:17 This verse is transitional. It applies equally well to what precedes and to what follows.

Paul's advice might appear to some as egocentric. Nonetheless the reason he encouraged others to follow his example was that he was following Christ (cf. 1 Cor. 11:1). Those who walked after Paul's pattern of life included Timothy and Epaphroditus. In Philippians Paul typically gave warnings and then followed them up with encouragements in the form of good examples.

"At issue throughout is living a cruciform existence, discipleship marked by the cross and evidenced by suffering on behalf of Christ."¹³⁶

Paul introduced this section with an exhortation to rejoice (v. 1) and a warning against Judaizing false teachers who would rob the readers of their joy (v. 2). He then explained his own view of the Christian life (vv. 3-14) and gave a final admonition to adopt his attitude (vv. 15-17). This was appropriate since his view differed radically from what the Judaizers taught, and it expressed the mind of Christ (2:5-11).

Paul had previously used the examples of Jesus Christ (2:5-11), himself (2:17-18), Timothy (2:19-24), and Epaphroditus (2:25-30) to challenge his readers. In this section his own example encourages us again to make Jesus Christ the focus of our lives. Many Christians are not very effective because they try to do too many different things. Paul had one clearly defined goal in relation to Christ: to get to know His Savior better and better.

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

Commentary -- Other

Critics Ask: Phi 3:15

PHILIPPIANS 3:15 —Are Christians perfect, or still on the way?

PROBLEM: In this verse, Paul calls on those who “are perfect” ( KJV ) to act as he did, but only three verses earlier he claimed that he was not “already perfect” (v. 12 ), but that he was still pressing on to attain perfection. Which one should we believe?

SOLUTION: Here is a good example of how the same word can be used in different senses. This is not uncommon in languages, as the English word “board” illustrates. Take this sentence for example: “The board members took a stroll on the board walk and then stopped at the desk to inquire about room and board. ” It is obvious that the same word “board” is being used here in three different senses. Likewise, Paul uses the word “perfect” in different senses. Some believers are “perfect” in the sense of being mature or complete. But no believer this side of death is perfect in the sense of havingfully arrived or having reached the ultimate goal. This only comes, as Paul indicated, at “the resurrection from the dead” ( Phil. 3:11 ).   

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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Tatford, Frederick A. The Patmos Letters. By the Author, 1969; reprint ed., Grand Rapids: Kregel Publications, n.d.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated and edited by Geoffrey W. Bromiley. 1964-74. S.v. "kardia," by Friedrich Baumgartel and Johannes Behm, 3 (1965):605-14.

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

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

Trench, Richard Chenevix. Synonyms of the New Testament. Revised ed. London: James Clarke & Co. Ltd., 1961.

Vincent, Marvin. A Critical and Exegetical Commentary on the Epistles to the Philippians and to Philemon. Edinburgh: T. & T. Clark, 1897.

Vine, W. E. Expository Dictionary of New Testament Words. 4 vols. London: Oliphants Ltd., 1940.

Vos, Howard F. Philippians: A Study Guide. Grand Rapids: Zondervan Publishing House, 1975.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

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

Wiersbe, Warren W. Be Joyful. Wheaton: Scripture Press Publications, Victor Books, 1981.

_____. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkin, Robert N. "Philippians 3:10: Is Our Resurrection Certain?" Grace Evangelical Society Newsletter, November 1987, pp. 1-2.

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

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

Witmer, John A. "The Man with Two Countries." Bibliotheca Sacra 133:532 (October-December 1976):338-49.

Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

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

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Gill: Philippians (Book Introduction)

INTRODUCTION TO PHILIPPIANS

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

Gill: Philippians 3 (Chapter Introduction)

INTRODUCTION TO PHILIPPIANS 3

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

College: Philippians (Book Introduction)

INTRODUCTION

THE CITY

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

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

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

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

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

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

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

ORIGINS OF THE CHURCH

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

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

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

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

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

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

PAUL'S LOCALE

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

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

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

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

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

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

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

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

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

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

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

REASONS FOR WRITING

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

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

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

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

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

EMPHASES

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

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

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

DEVOTIONAL TEXTS

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV