Discovery BoxPhilippians 3:18-19
Context3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. 1
Philippians 3:2
Context3:2 Beware of the dogs, 2 beware of the evil workers, beware of those who mutilate the flesh! 3
Philippians 3:1-6
Context3:1 Finally, my brothers and sisters, 4 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
3:2 Beware of the dogs, 5 beware of the evil workers, beware of those who mutilate the flesh! 6 3:3 For we are the circumcision, 7 the ones who worship by the Spirit of God, 8 exult in Christ Jesus, and do not rely on human credentials 9 3:4 – though mine too are significant. 10 If someone thinks he has good reasons to put confidence in human credentials, 11 I have more: 3:5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. 12 3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.
Philippians 3:2
Context3:2 Beware of the dogs, 13 beware of the evil workers, beware of those who mutilate the flesh! 14
Philippians 2:1-3
Context2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 15 any affection or mercy, 16 2:2 complete my joy and be of the same mind, 17 by having the same love, being united in spirit, 18 and having one purpose. 2:3 Instead of being motivated by selfish ambition 19 or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.
Philippians 2:12-22
Context2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, 20 2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. 2:14 Do everything without grumbling or arguing, 2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world 21 2:16 by holding on to 22 the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 2:18 And in the same way you also should be glad and rejoice together with me.
2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 2:20 For there is no one here like him who will readily demonstrate his deep concern for you. 23 2:21 Others are busy with their own concerns, not those of Jesus Christ. 2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel.
Jude 1:10-13
Context1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 24 1:11 Woe to them! For they have traveled down Cain’s path, 25 and because of greed 26 have abandoned themselves 27 to 28 Balaam’s error; hence, 29 they will certainly perish 30 in Korah’s rebellion. 1:12 These men are 31 dangerous reefs 32 at your love feasts, 33 feasting without reverence, 34 feeding only themselves. 35 They are 36 waterless 37 clouds, carried along by the winds; autumn trees without fruit 38 – twice dead, 39 uprooted; 1:13 wild sea waves, 40 spewing out the foam of 41 their shame; 42 wayward stars 43 for whom the utter depths of eternal darkness 44 have been reserved.
[3:19] 1 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
[3:2] 2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 3 tn Grk “beware of the mutilation.”
[3:1] 4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:2] 5 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 6 tn Grk “beware of the mutilation.”
[3:3] 7 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
[3:3] 8 tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
[3:3] 9 tn Grk “have no confidence in the flesh.”
[3:4] 10 tn Grk “though I have reason for confidence even in the flesh.”
[3:5] 12 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[3:2] 13 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 14 tn Grk “beware of the mutilation.”
[2:1] 15 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
[2:1] 16 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
[2:2] 17 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
[2:2] 18 tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).
[2:3] 19 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”
[2:12] 20 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.
[2:15] 21 tn Or “as stars in the universe.”
[2:16] 22 tn Or “holding out, holding forth.”
[2:20] 23 tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
[1:10] 24 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:11] 25 tn Or “they have gone the way of Cain.”
[1:11] 27 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 29 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 30 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
[1:12] 31 tn Grk “these are the men who are.”
[1:12] 32 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
[1:12] 33 tc Several witnesses (A Cvid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.
[1:12] 34 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.
[1:12] 35 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
[1:12] 36 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.
[1:12] 37 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
[1:12] 38 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
[1:12] 39 tn Grk “having died twice.”
[1:13] 40 tn Grk “wild waves of the sea.”
[1:13] 41 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
[1:13] 42 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
[1:13] 43 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
[1:13] 44 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
