Beware ( blepete ).

Three times for urgency and with different epithet for the Judaizers each time.

The dogs ( tous kunas ).

The Jews so termed the Gentiles which Jesus uses in a playful mood (kunariois , little dogs) to the Syro-Phoenician woman (Mat 15:26). Paul here turns the phrase on the Judaizers themselves.

The evil workers ( tous kakous ergatas ).

He had already called the Judaizers "deceitful workers"(ergatai dolioi ) in 2Co 11:13.

The concision ( tēn katatomēn ).

Late word for incision, mutilation (in contrast with peritomē , circumcision). In Symmachus and an inscription. The verb katatemnō is used in the lxx only of mutilations (Leviticus 21:5; 1 Kings 18:28).

For we ( hēmeis gar ).

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

By the Spirit of God ( pneumati theou ).

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

No ( ouk ).

Actual condition rather than mē with the participle.

In the flesh ( en sarki ).

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

Might have ( echōn ).

Rather, "even though myself having."

Confidence ( pepoithēsin ).

Late word, condemned by the Atticists, from pepoitha (just used). See note on 2Co 1:15; 2Co 3:4.

Thinketh to have confidence ( dokei pepoithenai ).

Second perfect active infinitive. Old idiom, "seems to himself to have confidence."Later idiom like Mat 3:9 "think not to say"and 1Co 11:16, "thinks that he has ground of confidence in himself."

I yet more ( egō mallon ).

"I have more ground for boasting than he"and Paul proceeds to prove it in the rest of Phi 3:5, Phi 3:6.

Circumcised the eighth day ( peritomēi oktaēmeros ).

"In circumcision (locative case) an eighth day man."Use of the ordinal with persons like tetartaios (Joh 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luk 2:21).

Of the stock of Israel ( ek genous Israēl ).

Of the original stock, not a proselyte.

Benjamin ( Beniamin ).

Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul’ s own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin"(Jdg 5:14).

A Hebrew of the Hebrews ( Ebraios ex Ebraiōn ).

Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Act 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Act 21:40; Act 22:2) and Hebrew, but he had not become Hellenized.

A Pharisee ( Pharisaios ).

In distinction from the Sadducees (Gal 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Act 23:6). Cf. 2Co 11:22.

As touching zeal ( kata zēlos ).

So the old MSS. treating zēlos as neuter, not masculine. He was a zealot against Christianity, "persecuting the church"(diōkōn tēn ekklēsian ). He was the ringleader in the persecution from the death of Stephen till his own conversion (Acts 8:1-9:9).

Found blameless ( genomenos amemptos ).

"Having become blameless"(Gal 1:14). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

Were gain to me ( en moi kerdē ).

"Were gains (plural, see note on Phi 1:21) to me (ethical dative)."Paul had natural pride in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin.

Have I counted ( hēgēmai ).

Perfect middle indicative, state of completion and still true.

Loss ( zēmian ).

Old word for damage, loss. In N.T. only in Phil. and Act 27:10, Act 27:21. Debit side of the ledger, not credit.

Yea, verily, and ( alla men oun ge kai ).

Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (hēgoumai ), "I still count all things loss for the excellency of the knowledge (to huperechon , the surpassingness, neuter articular participle of huperechō , Phi 2:3) of Christ Jesus my Lord."

Dung ( skubala ).

Late word of uncertain etymology, either connected with skōr (dung) or from es kunas ballō , to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T.

That I may gain Christ ( hina Christon kerdēsō ).

First aorist active subjunctive of kerdaō , Ionic form for kerdainō with hina in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

Be found in him ( heurethō en autōi ).

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

Through faith in Christ ( dia pisteōs Christou ).

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

That I may know him ( tou gnōnai auton ).

Genitive of the articular second aorist (ingressive) active infinitive (purpose) of ginōskō , to have personal acquaintance or experience with. This is Paul’ s major passion, to get more knowledge of Christ by experience.

The power of his resurrection ( tēn dunamin tēs anastaseōs autou ).

Power (Lightfoot) in the sense of assurance to believers in immortality (1Co 15:14.; Rom 8:11), in the triumph over sin (Rom 4:24.), in the dignity of the body (1Co 6:13.; Phi 3:21), in stimulating the moral and spiritual life (Gal 2:20; Rom 6:4.; Col 2:12; Eph 2:5). See Westcott’ s The Gospel of the Resurrection , ii, 31.

The fellowship of his sufferings ( tēn Koinéōnian tōn pathēmatōn autou ).

Partnership in (objective genitive) his sufferings, an honour prized by Paul (2Co 1:24).

Becoming conformed to his death ( summorphizomenos tōi thanatōi autou ).

Present passive participle of summorphizō , late verb from summorphos , found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro . See note on Rom 6:4 for sumphutoi in like sense and 2Co 4:10. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ"(Lightfoot). "In this passage we have the deepest secrets of the Apostle’ s Christian experience unveiled"(Kennedy).

If by any means I may attain ( ei pōs katantēsō ).

Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ei pōs , see note on Rom 1:10; and note on Rom 11:14 where parazēlōsō can be either future indicative or aorist subjunctive like katantēsō here (see subjunctive katalabō in Phi 3:12), late compound verb katantaō .

Resurrection ( exanastasin ).

Late word, not in lxx, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double ex (ten exanastasin tēn ek nekrōn ). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

Not that ( ouch hoti ).

To guard against a misunderstanding as in Joh 6:26; Joh 12:6; 2Co 1:24; Phi 4:11, Phi 4:17.

I have already obtained ( ēdē elabon ).

Rather, "I did already obtain,"constative second aorist active indicative of lambanō , summing up all his previous experiences as a single event.

Or am already made perfect ( ē ēdē teteleiōmai ).

Perfect passive indicative (state of completion) of teleioō , old verb from teleios and that from telos (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him.

But I press on ( diōkō de ).

He is not discouraged, but encouraged. He keeps up the chase (real idea in diōkō , as in 1Co 14:1; Rom 9:30; 1Ti 6:11).

If so be that ( ei kai ).

"I follow after."The condition (third class, ei̇̇katalabō , second aorist active subjunctive of katalambanō ) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné[28928]š of the use of ei and the subjunctive as here (Robertson, Grammar , p. 1017), "if I also may lay hold of that for which (Ephesians' hōi , purpose expressed by epi ) I was laid hold of (katelēmphthēn , first aorist passive of the same verb katalambanō ) by Christ Jesus."His conversion was the beginning, not the end of the chase.

Not yet ( oupō ).

But some MSS. read ou (not).

To have apprehended ( kateilēphenai ).

Perfect active infinitive of same verb katalambanō (perfective use of kata , to grasp completely). Surely denial enough.

But one thing ( hen de ).

No verb in the Greek. We can supply poiō (I do) or diōkō (I keep on in the chase), but no verb is really needed. "When all is said, the greatest art is to limit and isolate oneself"(Goethe), concentration.

Forgetting the things which are behind ( ta men opisō epilanthanomenos ).

Common verb, usually with the genitive, but the accusative in the Koiné[28928]š is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it).

Stretching forward ( epekteinomenos ).

Present direct middle participle of the old double compound epekteinō (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

Toward the goal ( kata skopon ).

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

Unto the prize ( eis to brabeion ).

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

Of the high calling ( tēs anō klēseōs ).

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

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).

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.

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.

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

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

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.

By that same rule let us walk ( tōi autōi stoichein )

Aleph A B do not have kanoni (rule). Besides stoichein is the absolute present active infinitive which sometimes occurs instead of the principal verb as in Rom 12:15. Paul means simply this that, having come thus far, the thing to do is to go "in the same path"(tōi autōi ) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

Imitators together of me ( sunmimētai mou ).

Found only here so far, though Plato uses summimeisthai . "Vie with each other in imitating me"(Lightfoot).

Mark ( skopeite ).

Old verb from skopos (Phi 3:14). "Keep your eyes on me as goal."Mark and follow, not avoid as in Rom 16:17.

An ensample ( tupon ).

Originally the impression left by a stroke (Joh 20:25), then a pattern (mould) as here (cf. 1Th 1:7; 1Co 10:6, 1Co 10:11; Rom 5:14; Rom 6:17).

I told you often ( pollakis elegon ).

Imperfect active, repetition in Paul s warnings to them.

Even weeping ( kai klaiōn ).

Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2Co 2:4).

The enemies of the cross of Christ ( tous echthrous tou staurou tou Christou ).

Either the Judaizers who denied the value of the cross of Christ (Gal 5:11; Gal 6:12, Gal 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1Jo 2:4).

Whose god is the belly ( hou to theos hē koilia ).

The comic poet Eupolis uses the rare word Koiliodaimōn for one who makes a god of his belly and Seneca speaks of one who abdomini servit . Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame.

Who mind earthly things ( hoi ta epigeia phronountes ).

Anacoluthon. The nominative does not refer to polloi at the beginning, but with the accusative tous echthrous in between. See note on Mar 12:40.

Our citizenship ( hēmōn to politeuma ).

Old word from piliteuō (Phi 1:27), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (Joh 18:36). Milligan ( Vocabulary ) doubts if commentators are entitled to translate it here: "We are a colony of heaven,"because such a translation reverses the relation between the colony and the mother city. But certainly here Paul’ s heart is in heaven.

We wait for ( apekdechometha ).

Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul’ s eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

Shall fashion anew ( metaschēmatisei ).

Future active indicative of metaschēmatizō for which see note on 1Co 4:6; 2Co 11:13.

Conformed to ( summorphon ).

For which (sun , morphē ) see note on Rom 8:29, only N.T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ’ s glory (1Co 15:54.).

According to the working ( kata tēn energeian ).

"According to the energy."If any one doubts the power of Christ to do this transformation, Paul replies that he has power "even to subject all things unto himself."

Beware ( βλέπετε )

Lit., look to . Compare Mar 4:24; Mar 8:15; Luk 21:8.

Dogs

Rev., correctly, the dogs, referring to a well-known party - the Judaizers. These were nominally Christians who accepted Jesus as the Messiah, but as the Savior of Israel only. They insisted that Christ's kingdom could be entered only through the gate of Judaism. Only circumcised converts were fully accepted by God. They appeared quite early in the history of the Church, and are those referred to in Act 15:1. Paul was the object of their special hatred and abuse. They challenged his birth, his authority, and his motives. " 'Paul must be destroyed,' was as truly their watchword as the cry for the destruction of Carthage had been of old to the Roman senator" (Stanley, " Sermons and Lectures on the Apostolic Age" ). These are referred to in Phi 1:16; and the whole passage in the present chapter, from Phi 3:3 to Phi 3:11, is worthy of study, being full of incidental hints lurking in single words, and not always apparent in our versions; hints which, while they illustrate the main point of the discussion, are also aimed at the assertions of the Judaizers. Dogs was a term of reproach among both Greeks and Jews. Homer uses it of both women and men, implying shamelessness in the one, and recklessness in the other. Thus Helen: " Brother-in-law of me, a mischief devising dog" (" Iliad," vi., 344). Teucer of Hector: " I cannot hit this raging dog" (" Iliad," viii., 298). Dr. Thomson says of the dogs in oriental towns: " They lie about the streets in such numbers as to render it difficult and often dangerous to pick one's way over and amongst them - a lean, hungry, and sinister brood. They have no owners, but upon some principle known only to themselves, they combine into gangs, each of which assumes jurisdiction over a particular street; and they attack with the utmost ferocity all canine intruders into their territory. In those contests, and especially during the night, they keep up an incessant barking and howling, such as is rarely heard in any European city. The imprecations of David upon his enemies derive their significance, therefore, from this reference to one of the most odious of oriental annoyances" (" Land and Book," Central palestine and Phoenicia, 593). See Psa 59:6; Psa 22:16. Being unclean animals, dogs were used to denote what was unholy or profane. So Mat 7:6; Rev 22:15. The Israelites are forbidden in Deuteronomy to bring the price of a dog into the house of God for any vow: Deu 23:18. The Gentiles of the Christian era were denominated " dogs" by the Jews, see Mat 15:26. Paul here retorts upon them their own epithet.

Evil workers

Compare deceitful workers , 2Co 11:13.

Concision ( κατατομήν )

Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Lev 21:5. The noun here is a play upon περιτομή circumcision . It means mutilation . Paul bitterly characterizes those who were not of the true circumcision (Rom 2:28, Rom 2:29; Col 2:11; Eph 2:11) as merely mutilated . Compare Gal 5:12, where he uses ἀποκόπτειν to cut off , of those who would impose circumcision upon the Christian converts: " I would they would cut themselves off who trouble you;" that is, not merely circumcise, but mutilate themselves like the priests of Cybele.

The circumcision

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

Worship God in the spirit ( πνεύματι Θεῷ λατρεύοντες )

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

Rejoice in Christ Jesus ( καυχώμενοι )

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

In the flesh

External privileges of every kind.

Though I might also have confidence ( καίπερ ἐγὼ ἔχων πεποίθησιν )

Lit., even though myself having confidence . Also should be joined with the flesh and rendered even . Rev., though I myself might have confidence even in the flesh . The sense of the translation might have is correct; but Paul puts it that he actually has confidence in the flesh, placing himself at the Jews' stand-point.

Thinketh that he hath whereof he might trust ( δοκεῖ πεποιθέναι ).

The A.V. is needlessly verbose. Rev., much better, thinketh to have confidence .

Circumcised the eighth day ( περιτομῇ ὀκταήμερος )

Lit., eight days old in circumcision ; or passing the eighth day . For the idiom, see on Joh 11:39, and compare Act 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite.

Of the stock of Israel

Not a proselyte, but of the original stock (γένους ); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel , see on Act 3:12, and compare Rom 9:4; Rom 11:1; Joh 1:47. Descended not from Jacob , the supplanter , but from Israel , the prince of God . See Gen 32:28.

Of the tribe of Benjamin

Not from one of the lost tribes, but from that which gave to Israel its first king; which alone was faithful to Judah at the separation under Rehoboam, and which had always held the post of honor in the army. See Jdg 5:14; Hos 5:8. Benjamin only of the twelve patriarchs was born in the land of promise. Mordecai, the deliverer of the Jews from Haman was a Benjamite. Paul's own original name, Saul , was probably derived from Saul the son of Kish, the Benjamite.

A Hebrew of the Hebrews ( Ἑβραῖος ἐξ Ἑβραίων )

The (Hebrews) of the A.V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew among other Hebrews. He means a Hebrew from (ἐξ ) Hebrew parents . Rev., a Hebrew of Hebrews , which is no special improvement. The expression implies characteristics of language and manners. He might be an Israelite and yet a child of Greek-speaking Jews: but his parents had retained their native tongue and customs, and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See Act 21:40; Act 22:2.

The law

The Mosaic law. See on Rom 2:12. The validity of that law was the principle upheld by the Judaizers.

A Pharisee

See Act 23:6; Gal 1:14. Compare on the whole verse, 2Co 11:22.

Zeal

Ironical.

Blameless ( γενόμενος ἄμεμπτος )

The A.V. does not render the participle, proven or found . Rev., correctly, found blameless .

What things ( ἅτινα )

The double relative classifies; things which came under the category of gain. Compare Gal 4:24; Col 2:23.

Gain ( κέρδη )

Lit., gains . So Rev., in margin, and better. The various items of privilege are regarded separately.

I counted loss ( ἥγημαι ζημίαν )

Better, as Rev., have counted . The perfect tense implies that he still counts them as loss. See on Phi 3:8. Notice the singular number loss , and the plural gains . The various gains are all counted as one loss.

Yea doubtless ( ἀλλὰ μὲν οὖν )

Ἁλλὰ but , Phi 3:7, puts that verse in direct contrast with the preceding verse. Ἁλλὰ yea or verily , in this verse affirms more than the preceding statement, while οὖν therefore (not rendered), collects and concludes from what has been previously said: Yea verily therefore .

All things

An advance on those (things) of Phi 3:7.

For the excellency, etc. ( διὰ )

On account of: because the knowledge of Christ is so much greater than all things else.

I have suffered the loss ( ἐζημιώθην )

Rev., better, I suffered ; when I embraced Christianity. Lit., was mulcted . See on Mat 16:26, and see on cast away , Luk 9:25.

All things ( τὰ πάντα )

Collectively. All things mentioned in Phi 3:5-7.

Dung ( σκύβαλα )

Rev., refuse . Either excrement or what is thrown away from the table ; leavings . The derivation is uncertain. According to some it is a contraction from ἐς κύνας βάλλω to throw to the dogs . See on filth , 1Co 4:13. Notice the repetition of gain , count , loss , all things , Christ .

Win ( κερδήσω )

Rev., better, gain , corresponding with gain , Phi 3:7.

Be found ( εὑρεθῶ )

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

Mine own righteousness ( ἐμὴν δικαιοσύνην )

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

Which is of the law ( τὴν ἐκ νόμου )

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

Through the faith of Christ ( διὰ πίστεως Χριστοῦ )

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

Of God

Contrasted with my own .

By faith ( ἐπὶ )

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

That I may know Him ( τοῦ γνῶναι αὐτὸν )

Know is taken up from knowledge , Phi 3:8, and is joined with be found in Him , qualified by not having , etc. That I may be found in Him not having, etc., but having the righteousness which is of God so as to know him , etc.

The power of His resurrection ( τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ )

Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him . By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Rom 4:24, Rom 4:25; Rom 8:11, Rom 8:30; 1Co 15:17; Col 3:4; Phi 3:21.

Fellowship of His sufferings

Participation in Christ's sufferings. See Mat 20:22, Mat 20:23; and on Col 1:24. Compare 2Co 1:5; 1Pe 4:13. Faith makes a believer one with a suffering Christ.

Being made conformable ( συμμορφιζόμενος )

Explaining the previous clause: by my becoming conformed , etc. Rev., becoming conformed . Compare 2Co 4:10; Rom 6:5. For conformed see on Mat 17:2, and see on form , Phi 2:6. The most radical conformity is thus indicated: not merely undergoing physical death like Christ, but conformity to the spirit and temper, the meekness and submissiveness of Christ; to His unselfish love and devotion, and His anguish over human sin.

If by any means ( εἴ πως )

For the form of expression compare Rom 1:10; Rom 11:14. Not an expression of doubt, but of humility.

I might attain ( καταντήσω )

See on Act 26:7.

The resurrection of the dead ( τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν ).

Rev., more correctly, from the dead. Lit., the resurrection , that , namely , from the dead . Compare Act 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among (ἐξ ), which is further emphasized by the repetition of the preposition ἐκ ( from ). The kindred compound verb occurs Mar 12:19; Luk 20:28; Act 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Mat 22:31; Luk 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ from the dead only twice in the New Testament, Act 4:2; 1Pe 1:3. For the phrase, see on Luk 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead , in the only two passages where it occurs, signifies resurrection unto life. In 1Pe 1:3, it is applied to Christ.

Not as though ( οὐχ ὅτι )

Lit., not that , as Rev. By this I do not mean to say that. For similar usage, see Joh 7:22; 2Co 1:24; Phi 4:17.

Had attained - were perfect ( ἔλαβον - τετελείωμαι )

Rev., have attained , am made perfect . There is a change of tenses which may be intentional; the aorist attained pointing to the definite period of his conversion, the perfect, am made perfect , referring to his present state. Neither when I became Christ's did I attain, nor, up to this time, have I been perfected. With attained supply the prize from Phi 3:14. Rev., am made perfect , is preferable, as preserving the passive form of the verb.

I follow after ( διώκω )

Rev., better, press on . The A.V. gives the sense of chasing ; whereas the apostle's meaning is the pressing toward a fixed point. The continuous present would be better, I am pressing .

May apprehend ( καταλάβω )

American Rev., lay hold on . Neither A.V. nor Rev. give the force of καὶ also ; if I may also apprehend as well as pursue. For the verb, see on Joh 1:5.

For which also I am apprehended

Rev., correctly, was apprehended. American Rev., laid hold on . Paul's meaning is, " I would grasp that for which Christ grasped me. Paul's conversion was literally of the nature of a seizure . That for which Christ laid hold of him was indeed his mission to the Gentiles, but it was also his personal salvation, and it is of this that the context treats. Some render, seeing that also I was apprehended . Rev., in margin.

Myself

As others count themselves.

One thing

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

Reaching forth ( ἐπεκτεινόμενος )

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

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 .

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."

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.

Perfect ( τέλειοι )

Mature Christians. See on 1Co 2:6.

Be thus minded

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

Nevertheless

Rev., only . Notwithstanding the minor points in which you may be otherwise minded.

Whereto we have already attained ( εἰς ὃ ἐφθάσαμεν )

Whatever real christian and moral attainment you may have made, let that serve as a rule for your further advance. The character of this standard of attainment is illustrated by the words in Phi 3:15, be thus minded , and by those in Phi 3:17, as ye have us for an example . The individual variations are not considered. He regards rather the collective development, and assumes the essentials of christian attainment on the part of his readers. For attained , see on we are come , 2Co 10:14.

Let us walk by the same rule ( τῷ αὐτῷ στοιχεῖν )

The idea of a regulative standard is implied, but rule κανόνι must be omitted from the Greek text. Rev. brings out the antithesis better: whereunto we have already attained , by that same rule let us walk . Omit let us mind the same thing .

Followers together of me ( συμμιμηταί μου )

Only here in the New Testament. Rev., more correctly, imitators . Compare 1Co 11:1. Not imitators of Christ in common with me , but be together , jointly , imitators of me .

Mark ( σκοπεῖτε )

See on looking , Phi 2:4.

So as ( οὕτως καθὼς )

Rev., " which so walk even as ye have," etc. The two words are correlative. Briefly, imitate me and those who follow my example .

Many walk

No word is supplied describing the character of their walk; but this is brought out by enemies of the cross of Christ , and in the details of Phi 3:19. The persons alluded to were probably those of Epicurean tendencies. This and Judaic formalism were the two prominent errors in the Philippian church.

Belly

Rom 16:18. So the Cyclops in Euripides: " My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly the greatest of the gods: for to eat and drink each day, and to give one's self no trouble, this is the god for wise men" (" Cyclops," 334-338).

Glory

That which they esteem glory.

Earthly things ( τὰ ἐπίγεια )

See on 2Co 5:1. Compare Col 3:2.

Conversation ( παλίτευμα )

Only here in the New Testament. Rev., citizenship , commonwealth in margin. The rendering conversation , in the sense of manner of life (see on 1Pe 1:15), has no sufficient warrant; and that πολίτευμα commonwealth , is used interchangeably with πολιτεία citizenship , is not beyond question. Commonwealth gives a good and consistent sense. The state of which we are citizens is in heaven. See on Phi 1:27. Compare Plato: " That city of which we are the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth. In Heaven, I replied, there is laid up the pattern of it methinks, which he who desires may behold, and beholding may settle himself there" (" Republic," 592).

Is in heaven ( ὑπάρχει )

The use of this word instead of ἐστι is is peculiar. See on being , Phi 2:6. It has a backward look. It exists now in heaven, having been established there of old. Compare Heb 11:16; Joh 14:2.

We look for ( ἀπεκδεχόμεθα )

Rev., wait for . See on 1Co 1:7. Used only by Paul, and in Heb 9:28. Compare Rom 8:19, Rom 8:23, Rom 8:25; Gal 5:5. It indicates earnest, patient waiting and expectation. As in ἀποκαραδοκια earnest expectation , Phi 1:20, the compounded preposition ἀπό denotes the withdrawal of attention from inferior objects. The word is habitually used in the New Testament with reference to a future manifestation of the glory of Christ or of His people.

The Savior, the Lord Jesus Christ ( σωτῆρα )

Savior has no article, and its emphatic position in the sentence indicates that it is to be taken predicatively with Jesus Christ , and not as the direct object of the verb. Hence render: we await as Savior the Lord , etc. Compare Heb 9:28, " To them that wait for Him will He appear a second time unto salvation ."

Shall change ( μετασχηματίσει )

See on Mat 17:2; see on 1Co 4:6; 1Co 11:13. Also see on form , Phi 2:6; and see on fashion , Phi 2:8. The word thus indicates a change in what is outward and shifting - the body. Rev., correctly, shall fashion anew . Refashion (?).

Our vile body ( τὸ σῶμα τῆς ταπεινώσεως ἡμῶν )

Wrong. Render, as Rev., the body of our humiliation . See, for the vicious use of hendiadys in A.V., on Eph 1:19. Lightfoot observes that the A.V. seems to countenance the stoic contempt of the body. Compare Col 1:22. The biographer of Archbishop Whately relates that, during his last illness, one of his chaplains, watching, during the night at his bedside, in making some remark expressive of sympathy for his sufferings, quoted these words: " Who shall change our vile body." The Archbishop interrupted him with the request " Read the words." The chaplain read them from the English Bible; but he reiterated, " Read his own words." The chaplain gave the literal translation, " this body of our humiliation." " That's right, interrupted the Archbishop, " not vile - nothing that He made is vile."

That it may be fashioned like ( εἰς τὸ γενέσθαι αὐτὸ σύμμορφον ).

The words that it may be , or become , are omitted from the correct Greek text, so that the strict rendering is the body of our humiliation conformed , etc. The words are, however, properly inserted in A.V. and Rev. for the sake of perspicuity. Rev., correctly, conformed for fashioned like . Fashion belongs to the preceding verb. See on shall change . The adjective conformed is compounded with μορφή form (see on Phi 2:6, and see on made conformable , Phi 3:10). As the body of Christ's glory is a spiritual body, this word is appropriate to describe a conformation to what is more essential, permanent, and characteristic. See 1 Corinthians 15:35-53.

His glorious body ( τῷ σώματι τῆς δόξης αὐτοῦ )

Wrong. Rev., correctly, the body of His glory . The body in which He appears in His present glorified state. See on Col 2:9.

The working whereby He is able ( τὴν ἐνέργειαν τοῦ δύνασθαι )

Lit., the energy of His being able . Δύνασθαι expresses ability , faculty , natural ability , not necessarily manifest. Ἑνέργεια is power in exercise , used only of superhuman power. See on Joh 1:12; see on 2Pe 2:11. Hence, as Calvin remarks, " Paul notes not only the power of God as it resides in Him, but the power as it puts itself into act." See Eph 1:19, where four of the six words for power are used.

Subdue ( ὑποτάξαι )

Rev., subject . See on Jam 4:7. It is more than merely subdue . It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city , an organized commonwealth. The verb is thus in harmony with Phi 3:20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See 1Co 15:25-27; Rom 8:19, Rom 8:20; Eph 1:10, Eph 1:21, Eph 1:22; Eph 4:10.

Unclean, unholy, rapacious men. The title which the Jews usually gave the gentiles, he returns upon themselves.

Circumcision being now ceased, the apostle will not call them the circumcision, but coins a term on purpose, taken from a Greek word used by the LXX, Lev 21:5, for such a cutting as God had forbidden.

Christians.

The people now in covenant with God.

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

As the only cause of all our blessings.

In any outward advantage or prerogative.

He subjoins this in the singular number, because the Philippians could not say thus.

Not at ripe age, as a proselyte.

Sprung from the wife, not the handmaid.

By both my parents; in everything, nation, religion, language. Touching the law, a pharisee - One of that sect who most accurately observe it.

Having such a zeal for it as to persecute to the death those who did not observe it.

That is, external observances, blameless.

But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss, nothing worth in comparison of Christ.

Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly.

Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs.

He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.

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

Which can flow from no other fountain.

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

The knowledge of Christ, mentioned in Phi 3:8, is here more largely explained.

As my complete Saviour.

Raising me from the death of sin, into all the life of love.

Being crucified with him.

So as to be dead to all things here below.

That is, the resurrection to glory.

The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit.

There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Phi 3:15; the other, ready to receive the prize. But I pursue, if I may apprehend that - Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, Act 26:14. The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.

I do not account myself to have apprehended this already; to be already possessed of perfect holiness.

Even that part of the race which is already run.

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

The author and finisher of every good thing.

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

Apply wholly to this one thing.

Who are not perfect, who are weak in faith.

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

But let us take care not to lose the ground we have already gained. Let us walk by the same rule we have done hitherto.

For your imitation.

As he wrote.

Such are all cowardly, all shamefaced, all delicate Christians.

This is placed in the front, that what follows may be read with the greater horror.

Whose supreme happiness lies in gratifying their sensual appetites.

Relish, desire, seek, earthly things.

The Greek word is of a very extenslve meaning: our citizenship, our thoughts, our affections, are already in heaven.

Into the most perfect state, and the most beauteous form. It will then be purer than the unspotted firmament, brighter than the lustre of the stars and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body - Like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne.

Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Phi 3:17.

Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Phi 3:18-19); "the abominable" (compare Rev 21:8, with Rev 22:15; Mat 7:6; Tit 1:15-16): "dogs" in filthiness, unchastity, and snarling (Deu 23:18; Psa 59:6, Psa 59:14-15; 2Pe 2:22): especially "enemies of the cross of Christ" (Phi 3:18; Psa 22:16, Psa 22:20). The Jews regarded the Gentiles as "dogs" (Mat 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Isa 56:10-11).

(2Co 11:13), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Phi 3:19; compare Rom 16:18). Translate, "The evil workmen," that is, bad teachers (compare 2Ti 2:15).

Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Lev 21:5): it was a Gentile-heathenish practice (1Ki 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (Act 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Gal 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Rom 2:28-29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col 2:11; Col 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.

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

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

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

But in the Spirit.

"Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."

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

In three particulars he shows how he "might have confidence in the flesh" (Phi 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.

Son of Rachel, not of the maid-servant [BENGEL].

Neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [TRENCH].

That is, as to legal status and strictness.

"of the straitest sect" (Act 26:5).

Translate as before and after, "As touching Zeal" (compare Act 22:3; Act 26:9).

Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (Phi 3:12-14) that he has not attained perfection.

Rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.

Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Mat 16:26; Luk 9:25).

The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.

Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."

Believing and loving appropriation of Him (Psa 63:1; Joh 20:28).

"on account of whom."

Not merely I "counted" them "loss," but have actually lost them.

The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."

Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.

Translate, to accord with the translation, Phi 3:7, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Son 2:16; Son 6:3; Luk 9:23-24; 1Co 3:23).

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

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

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

Experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (Phi 3:8). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself.

Assuring believers of their justification (Rom 4:25; 1Co 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Rom 6:4; Col 2:12; Col 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Eph 1:19-20), and shall raise their bodies from literal death hereafter (Rom 8:11).

By identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (Col 1:24); and in the will to bear aught for His sake (Mat 10:38; Mat 16:24; 2Ti 2:11). As He bore all our sufferings (Isa 53:4), so we participate in His.

"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Rom 8:29; 1Co 15:31; 2Co 4:10-12; Gal 2:20).

Not implying uncertainty of the issue, but the earnestness of the struggle of faith (1Co 9:26-27), and the urgent need of jealous self-watchfulness (1Co 10:12).

The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1Co 15:23; 1Th 4:15; Rev 20:5-6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Rom 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Phi 3:20-21). Compare "accounted worthy to obtain the resurrection from the dead" (Luk 20:35). "The resurrection of the just" (Luk 14:14).

Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).

"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.

"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1Co 9:24; Heb 12:23. See TRENCH [Greek Synonyms of the New Testament].

"I press on."

"If so be that I may lay hold on that (namely, the prize, Phi 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, Son 1:4; 1Co 13:12).

Omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (2Ti 4:7-8). Christ the Author, is also the Finisher of His people's "race."

Whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1Jo 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mat 5:48).

Looking back is sure to end in going back (Luk 9:62): So Lot's wife (Luk 17:32). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (Exo 14:15). The Bible is our landmark to show us whether we are progressing or retrograding.

With hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL].

Towards (Heb 6:1).

Literally, "the calling that is above" (Gal 4:26; Col 3:1): "the heavenly calling" (Heb 3:1). "The prize" is "the crown of righteousness" (1Co 9:24; 2Ti 4:8). Rev 2:10, "crown of life." 1Pe 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.

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.

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

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).

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

The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Hos 6:3).

Omitted in the oldest manuscripts. Perhaps partly inserted from Gal 6:16, and Phi 2:2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."

Greek, "imitators together."

As I am an imitator of Christ (1Co 11:1): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Phi 2:22; Eph 5:1).

For imitation.

In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."

In such a manner. Follow not evildoers, because they are "many" (Exo 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Luk 12:32).

There is need of constant warning.

(Rom 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psa 119:136), and Jeremiah's (Jer 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.

In their practice, not in doctrine (Gal 6:14; Heb 6:6; Heb 10:29).

Everlasting at Christ's coming. Phi 1:28, "perdition"; the opposite word is "Saviour" (Phi 3:20).

Fixed doom.

(Rom 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Phi 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.

As "glory" is often used in the Old Testament for God (Psa 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Jdg 6:32, Margin). Hos 4:7 seems to be referred to by Paul (compare Rom 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Phi 3:2). The reference of the immediate context is to sensuality, and carnality in general.

(Rom 8:5). In contrast to Phi 3:20; Col 3:2.

Rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Phi 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Act 22:28; compare Luk 10:20)?

Greek, "has its existence."

Greek, "in the heavens."

"We wait for (so the same Greek is translated, Rom 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (Heb 9:28). That He is "the Lord," now exalted above every name, assures our expectation (Phi 2:9-11). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Luk 1:21), so must we look unto the heavens expecting Christ thence.

Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; Eph 2:19; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.

Not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (Mat 17:1, &c.). Not a change of identity, but of fashion or form (Psa 17:15; 1Co 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Phi 3:20; Rom 8:11). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1Co 15:42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Mic 2:13).

Beware of dogs - The Jews, who have here the same appellative which they formerly gave to the Gentiles: because the Gentiles were not included in the covenant, they called them Dogs; and themselves, the children of the Most High. Now, they are cast out of the covenant and the Gentiles taken in; therefore they are the dogs, and the Gentiles the children

Evil workers - Judaizing teachers, who endeavored to pervert the Gospel

The concision - Κατατομην· The cutting or excision; not περιτομην, the circumcision: the word is used by the apostle to degrade the pretensions which the Jews made to sanctity by the cutting in their flesh. Circumcision was an honorable thing, for it was a sign of the covenant; but as they now had rejected the new covenant, their circumcision was rendered uncircumcision, and is termed a cutting, by way of degradation.

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

Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more.

Circumcised the eighth day - This was the time that the law required the males to be circumcised; and we find, from Gen 17:14, both in the Samaritan Pentateuch and in the Septuagint, though the clause is now lost out of the common Hebrew text, that the male child, which is not circumcised the eighth day, shall be cut off from among his people: this precept was literally observed in the case of St. Paul

Of the stock of Israel - Regularly descended from the patriarch Jacob

Of the tribe of Benjamin - The most favourite son of that patriarch and a tribe that did not revolt with Jeroboam, 1Ki 12:21, nor pollute the worship of God by idolatry

A Hebrew of the Hebrews - Though born in a heathen country, Tarsus, yet both my parents were Hebrews; nor has there ever been any strange blood mixed with that of our family

Touching the law, a Pharisee - One that not only received the law and the prophets as coming from God; but belonged to that sect which, of all others, was most scrupulously attached to it.

Concerning zeal - As to my zeal for Pharisaism, I gave the fullest proof of it by persecuting the Church of Christ; and this is known to all my countrymen

Touching the righteousness - And as to that plan of justification, which justification the Jews say is to be obtained by an observance of the law, I have done every thing so conscientiously from my youth up, that in this respect I am blameless; and may, with more confidence than most of them; expect that justification which the law appears to promise.

But what things were gain - The credit and respect which I had, as being zealously attached to the law, and to the traditions of the elders, I counted loss for Christ - I saw that this could stand me in no stead; that all my acts of righteousness were nothing on which I could depend for salvation; and that Christ crucified could alone profit me; for I found that it is impossible that the blood of bulls and goats could take away sin.

I count all things but loss - Not only my Jewish privileges, but all others of every kind; with every thing that men count valuable or gainful, or on which they usually depend for salvation

The excellency of the knowledge of Christ - That superior light, information, and blessedness which come through the Gospel of Jesus Christ; justification through his blood, sanctification by his Spirit, and eternal glory through his merits and intercession. These are the blessings held out to us by the Gospel, of which, and the law, Jesus Christ is the sum and substance

I have suffered the loss of all things - Some translate δι ’ ον τα παντα εζημιωθην, for whom I have thrown away all things - I have made a voluntary choice of Christ, his cross, his poverty, and his reproach; and for these I have freely sacrificed all I had from the world, and all I could expect from it

And do count them but dung - The word σκυβαλα means the vilest dross or refuse of any thing; the worst excrement. The word shows how utterly insignificant and unavailing, in point of salvation, the apostle esteemed every thing but the Gospel of Jesus. With his best things he freely parted, judging them all loss while put in the place of Christ crucified; and Christ crucified he esteemed infinite gain, when compared with all the rest. Of the utter unavailableness of any thing but Christ to save the soul the Apostle Paul stands as an incontrovertible proof. Could the law have done any thing, the apostle must have known it. He tried, and found it vanity; he tried the Gospel system, and found it the power of God to his salvation. By losing all that the world calls excellent, he gained Christ, and endless salvation through him. Of the glorious influence of the Gospel he is an unimpeachable witness. See the concluding observations on the 9th chapter of the Acts, (Act 9:43 (note)) on the character of St. Paul.

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

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

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

That I may know him - To be the true and promised Messiah, and experience all that salvation which he has bought by his blood

The power of his resurrection - In having this body of my humiliation raised from death, and made like unto his glorious body. This seems to be the sole meaning of the apostle; for it is in virtue of Christ’ s resurrection that we are to be raised incorruptible and immortal

And the fellowship of his sufferings - Christ died, not only as a victim for sin, but as a martyr to the truth. No creature can have fellowship with him in his vicarious sufferings; as a martyr to the truth, St. Paul wished to imitate him. Not only in the apostle, but in the primitive Christians generally, there seems to have been a strong desire after martyrdom.

The resurrection of the dead - That is, the resurrection of those who, having died in the Lord, rise to glory and honor; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, εξαναστασις . The words, as they stand in the best MSS., are as follow: εις την εξαναστασιν την εκ νεκρων, to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word αναστασις signifies the resurrection in general, both of the just and unjust; εξαναστασις may signify that of the blessed only.

Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted

Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν ( νικοφορειν ) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?

That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: -

τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ ’ ὁτι τελειον εργον αγαπης ενεδειξατο·

"We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity.

So Basil the great, Hom. in Psa 116:13

Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι·

"I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation.

So Oecumenius, on Acts 28

Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε·

"All the years of Paul, from his calling to his martyrdom, were thirty and five.

And in Balsamon, Can. i. Ancyran., page 764

Τον της τελειωσεως στεφανον αναδησασθαι

"To be crowned with the crown of martyrdom.

Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc

St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place

But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them

That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal life.

I count not myself to have apprehended - Whatever gifts, graces, or honors I may have received from Jesus Christ, I consider every thing as incomplete till I have finished my course, got this crown, and have my body raised and fashioned after his glorious body

This one thing I do - This is the concern, as it is the sole business, of my life

Forgetting those things which are behind - My conduct is not regulated nor influenced by that of others; I consider my calling, my Master, my work, and my end. If others think they have time to loiter or trifle, I have none: time is flying; eternity is at hand; and my all is at stake

Reaching forth - The Greek word επεκτεινομενος points out the strong exertions made in the race; every muscle and nerve is exerted, and he puts forth every particle of his strength in running. He was running for life, and running for his life.

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

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

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

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

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.

Whereto we have already attained - Let us not lose that part of the race which we have already run, let us walk by the same rule - let us keep the white line continually in view, let us mind the same thing, always considering the glorious prize which is held out by God through Christ Jesus to animate and encourage us

The MSS., versions and fathers of the Alexandrian recension or edition, and which are supposed by Griesbach and others to contain the purest text, omit the words κανονι, το αυτο φρονειν, and read the verse thus: Whereunto we have already attained let us walk; or, according to what we have already attained, let us regulate our life, There is so much disagreement about the above words in the MSS., etc., that most critics consider them as a sort of gloss, which never made an original part of the text. Dr. White says, Certissime delenda ; "Most certainly they should be obliterated."

Brethren, be followers - of me - In the things of Christ let me be your line, and my writings preaching, and conduct, your rule

And mark them - Σκοπειτε . Still alluding to the line in the stadium, keep your eye steadily fixed on those who walk - live, as ye have us - myself, Timothy, and Epaphroditus, for an ensample.

For many walk, etc - The Judaizing teachers continue to preach, who wish to incorporate circumcision, and other ordinances of the law, with the Gospel

They are the enemies of the cross of Christ - They rather attribute justification to the Levitical sacrifices, than to the sacrificial death of Christ; and thus they are enemies to that cross, and will not suffer persecution for its sake. They please the world, and are in no danger of reproach.

Whose end is destruction - This is the issue of their doctrine and of their conduct. They are here described by three characters

1.    Their god is their belly - they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry

2.    Their glory is in their shame - they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers

3.    They mind earthly things - their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke

Despicable as these men were, the apostle’ s heart was deeply pained on their account

1.    Because they held and taught a false creed

2.    Because they perverted many by that teaching; and

3.    Because they themselves were perishing through it.

Our conversation is in heaven - Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner

While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, We have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory.

Who shall change our vile body - Ὁς μετασχηματισει το σωμα της ταπεινωσες ἡμων· Who will refashion, or alter the fashion and condition of, the body of our humiliation; this body that is dead - adjudged to death because of sin, and must be putrefied, dissolved, and decomposed

That it may be fashioned like unto his glorious body - Εις το γενεσθαι αυτο συμμορφον τῳ σωματι της δοξης αυτου· That it may bear a similar form to the body of his glory. That is: the bodies of true believers shall be raised up at the great day in the same likeness, immortality, and glory, of the glorified humanity of Jesus Christ; and be so thoroughly changed, as to be not only capable through their immortality of eternally existing, but also of the infinite spiritual enjoyments at the right hand of God

According to the working - Κατα την ενεργειαν· According to that energy, by which he can bring all things under subjection to himself. Thus we find that the resurrection of the body is attributed to that power which governs and subdues all things, for nothing less than the energy that produced the human body at the beginning, can restore it from its lapsed and degraded state into that state of glory which it had at its creation, and render it capable of enjoying God throughout eternity. The thought of this glorious consummation was a subject of the highest joy and confidence amongst the primitive Christian. This earth was not their home; and they passed through things temporal so as not to lose those which were eternal

1.    The preceding chapter, to which the first verse of the succeeding should be joined, contains a fund of matter the most interesting that can well be conceived. The apostle seems to stand on the verge of eternity, and to have both worlds opened to his view. The one he sees to be the place in which a preparation for the other is to be attained. In the one he sees the starting place, where the Christian is to commence his race; in the other the goal at which his course terminates, and the prize which he is there to obtain. One is the place from and over which the Christian is to run; the other is that to which he is to direct his course, and in which he is to receive infinite blessedness. In the one he sees all manner of temptations and hinderances, and dangers standing thick through all the ground; in the other he sees the forerunner, the Lord Jesus, who has entered into the heaven of heavens for him, through whom God calls him from above, της ανω κλησεως του Θεου, Phi 3:14 : for what he hears in the Gospel, and what he sees by faith, is the calling of God from above; and therefore he departs from this, for this is not his rest

2.    The nearer a faithful soul comes to the verge of eternity, the more the light and influence of heaven are poured out upon it: time and life are fast sinking away into the shades of death and darkness; and the effulgence of the dawning glory of the eternal world is beginning to illustrate the blessed state of the genuine Christian, and to render clear and intelligible those counsels of God, partly displayed in various inextricable providences, and partly revealed and seen as through a glass darkly in his own sacred word. Unutterable glories now begin to burst forth; pains, afflictions, persecutions, wants, distresses, sickness, and death, in any or all of its forms, are exhibited as the way to the kingdom, and as having in the order of God an ineffable glory for their result. Here are the wisdom, power, and mercy of God! Here, the patience, perseverance, and glory of the saints! Reader, is not earth and its concerns lost in the effulgence of this glory? Arise and depart, for this is not thy rest.

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

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

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

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

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

4.Though I might also He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, “My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.” And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph over Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature — that all confidence in the flesh is vain and preposterous.

If any one has confidence in the flesh, I more Not satisfied with putting himself on a level with any one of them, he even gives himself the preference to them. Hence he cannot on this account be suspected, as though he were envious of their excellence, and extolled Christ with the view of making his own deficiencies appear the less inconsiderable. He says, therefore, that, if it were coming to be matter of dispute, he would be superior to others. For they had nothing (as we shall see erelong) that he had not on his part equally with them, while in some things he greatly excelled them. He says, not using the term in its strict sense, that he has confidence in the flesh, on the ground that, while not placing confidence in them, he was furnished with those grounds of fleshly glorying, on account of which they were puffed up.

5.Circumcised on the eighth day It is literally— “The circumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law ¹⁷³. Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become proselytes they were circumcised in youth, or when grown up to manhood, and sometimes even in old age. He says, accordingly, that he is of the race of Israel He names the tribe ¹⁷⁴, — not, in my opinion, on the ground that the tribe of Benjamin had a superiorityof excellence above others, but for shewing more fully that he belonged to the race of Israel, as it was the custom that every one was numbered according to his particular tribe. With the same view he adds still farther, that he is an Hebrew of the Hebrews For this name was the most ancient, as being that by which Abraham himself is designated by Moses. (Gen 14:13.) ¹⁷⁵ The sum, therefore, is this — that Paul was descended from the seed of Jacob from the most ancient date, so that he could reckon up grandfathers and great-grandfathers, and could even go still farther back.

According to the law, a Pharisee Having spoken of the nobility of his descent, he now proceeds to speak of special endowments of persons, as they are called. It is very generally known, that the sect of the Pharisees was celebrated above the others for the renown in which it was held for sanctity and for doctrine. He states, that he belonged to that sect. The common opinion is, that the Pharisees were so called from a term signifying separation ¹⁷⁶ ; but I approve rather of what I learned at one time from Capito, a man of sacred memory ¹⁷⁷, that it was because they boasted that they were endowed with the gift of interpreting Scripture, for פרש (parash,) among the Hebrews, conveys the idea of interpretation. ¹⁷⁸ While others declared themselves to be literals ¹⁷⁹ , they preferred to be regarded as Pharisees ¹⁸⁰ , as being in possession of the interpretations of the ancients. And assuredly it is manifest that, under the pretext of antiquity, they corrupted the whole of Scripture by their inventions; but as they, at the same time, retained some sound interpretations, handed down by the ancients, they were held in the highest esteem.

But what is meant by the clause, according to the law? For unquestionably nothing is more opposed to the law of God than sects, for in it is communicated the truth of God, which is the bond of unity. Besides this, Josephus tells us in the 13th book of his Antiquities, that all the sects took their rise during the high priesthood of Jonathan. Paul employs the term law, not in its strict sense, to denote the doctrine of religion, however much corrupted it was at that time, as Christianity is at this day in the Papacy. As, however, there were many that were in the rank of teachers, who were less skillful, and exercised ¹⁸¹ he makes mention also of his zeal. It was, indeed, a very heinous sin on the part of Paul to persecute the Church, but as he had to dispute with unprincipled persons, who, by mixing up Christ with Moses, pretended zeal for the law, he mentions, on the other hand, that he was so keen a zealot of the law, that on that ground he persecuted the Church

6.As to the righteousness which is in the law There can be no doubt he means by this the entire righteousness of the law, for it were too meagre a sense to understand it exclusively of the ceremonies. The meaning, therefore, is more general — that he cultivated an integrity of life, such as might be required on the part of a man that was devoted to the law. To this, again, it is objected, that the righteousness of the law is perfect in the sight of God. For the sum of it is — that men be fully devoted to God, and what beyond this can be desired for the attainment of perfection? I answer, that Paul speaks here of that righteousness which would satisfy the common opinion of mankind. For he separates the law from Christ. Now, what is the law without Christ but a dead letter? To make the matter plainer, I observe, that there are two righteousnesses of the law. The one is spiritual — perfect love to God, and our neighbors: it is contained in doctrine, and had never an existence in the life of any man. The other is literal — such as appears in the view of men, while, in the mean time, hypocrisy reigns in the heart, and there is in the sight of God nothing but iniquity. Thus, the law has two aspects; the one has an eye to God, the other to men. Paul, then, was in the judgment of men holy, and free from all censure — a rare commendation, certainly, and almost unrivalled; yet let us observe in what esteem he held it.

7.What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one’s own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ.

8.Nay more, I reckon He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind.

For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity ¹⁸³, that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.

For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ.

But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, (Heb 3:14,) for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one should hesitate to sell everything that he has (Mat 13:46.) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence in works, with which he had been puffed up.

As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.

And I count them but refuse Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want ¹⁸⁴ , than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word— straws. Grammarians, however, are of opinion, that σκύβαλον is employed as though it were κυσίβαλον — what is thrown to dogs. ¹⁸⁵ And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is an abomination in, the sight of God. (Luk 16:15.) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination.

That I may gain Christ By this expression he intimates that we cannot gain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated — in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to be loss and dung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ?

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

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

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