Paul has written this letter, in part, to thank the Philippians for the gift they have sent him (4:10ff.). However, the majority of the letter is composed of pastoral concerns--encouragement, exhortations, and counsel.
Phil. 3:1-4a: Finally, my brothers and sisters, rejoice in the Lord. To write the same things again is no trouble for me, and it is a safeguard for you. 2 Beware of the dogs, beware of the evil workers, beware of the false circumcision; 3 for we are the true circumcision, who worship in the Spirit of God and take pride in Christ Jesus, and put no confidence in the flesh, 4 although I myself could boast as having confidence even in the flesh.
THE IMMEDIATE CONTEXT: One of Paul's pastoral concerns is that the Philippian Christians model their faith and practice after legitimate Christian leaders, such as Paul, Silas, Timothy, and Epaphroditus--and that they reject the counsel of "dogs" and "evil doers" (3:2)--"enemies of the cross" (3:18) whose "god is their belly" (3:19).
Verse 3:2 constitutes the heart of the context for our epistle reading. Paul says, "Beware of the dogs, beware of the evil workers, beware of the false circumcision" (3:2). Who are these "dogs"--these "evil workers"? What constitutes "the false circumcision"? (Greek: katatomen).
The more usual word for circumcision in the New Testament is peritome--a word that Paul uses in the very next verse, where he says, "we are the circumcision" (peritome) (3:3).
The idea that Paul conveys by using these two words--katatomen and peritome--back to back, is that, for a Christian man, katatomen is an illegitimate form of circumcision constituting a kind of butchery, while peritome is legitimate circumcision. The surgical procedure is the same--the difference is the motive. Katatomen is butchery because, for a Christian man, circumcision is surgery without purpose. Christians are not required to observe Jewish law.
Keep in mind that, even with modern pain-killers and surgical techniques, adult circumcision is a painful procedure that involves days or weeks of recovery. In Paul's day, it would have been extremely painful. If the early church had required male Gentile converts to be circumcised, that would have been a stopper for many men. It would have inhibited the spread of the Gospel. Of course, if God wanted Christian men to observe circumcision, that would be simply the price that men would need to pay. However, that is not the case--God does not require circumcision--so insisting that male Gentiles be circumcised as a prerequisite for church membership is unacceptable.
Also keep in mind that many parents elect to have their baby boys circumcised today--some for religious reasons, but most for other reasons. Some men elect to be circumcised--for various reasons. There is no reason to prohibit circumcision. The issue here is not whether circumcision is good or bad--but whether the church should require circumcision for males seeking baptism.
Circumcision, of course, was mandated by Torah law for all Jewish males. It constituted an indelible sign of a man's Jewish identity.
The problem for the early Christian church was whether or not to require people to observe Jewish law as a prerequisite for admittance into the Christian church--whether to require male Gentile converts to be circumcised.
The very early church did understand it to be its obligation to observe Jewish law. However, that changed quickly when God gave Peter a vision of unclean animals and "Rise, Peter, kill and eat!" (Acts 10:13). Peter protested that he had never eaten anything unclean, but God responded, "What God has cleansed, you must not call unclean" (Acts 10:14). Then God directed Peter to Cornelius, a righteous Gentile, and a number of Cornelius' companions. Peter addressed those men, saying, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean" (Acts:10:28). After a short homily by Peter, "the Holy Spirit fell on all those who heard the word"--both Jews and Gentiles (Acts 10:44). Peter then asked, "Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized?" (Acts 10:47)--and Peter proceeded to baptize Cornelius and his companions without first requiring them to submit to circumcision (Acts 10:47-48).
Early in his ministry, Paul had Timothy circumcised "because of the Jews who were in those parts; for they all knew that (Timothy's) father was a Greek" (Acts 16:3). He did this, not because he believed circumcision to be a requirement for Christian men, but to remove a stumbling-block that might stand in the way of Jews accepting Christ. Later, though he could write, "In Christ Jesus neither circumcision amounts to anything, nor uncircumcision" (Galatians 5:6), he nevertheless refused on principle to allow Titus to be circumcised (Galatians 2:3-5).
By the time that Paul wrote this letter to the Philippian church, it was well-established that Christians were not subject to Jewish law. However, certain renegade Christians continued to require Christians to observe Jewish law. These renegade Christians, then, are the "dogs"--the "evil workers--the mutilators--that Paul refers to in Philippians 3:2.
The foundational issue is whether Christians are saved by works of Jewish law or by faith. Throughout his writings, Paul insists that it is faith, not works, that saves us.
We know that the influence of these "evil workers" was significant in the church at Galatia. We do not know how serious the threat was in Philippi.
PHILIPPIANS 3:4b-6. PAUL'S JEWISH CREDENTIALS
If anyone else thinks he is confident in the flesh, I have more reason: 5 circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; 6 as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.
"If any other man thinks that he has confidence in the flesh, I yet more" (v. 4b). When Paul speaks of "confidence in the flesh," he is talking about the assurance of salvation that a man can experience by virtue of adherence to Jewish law--i.e. circumcision. In this verse, Paul lays down a challenge to all-comers who might claim superiority. He says, "I have more reason for confidence than any of them."
"circumcised the eighth day" (v. 5a). God instituted circumcision as part of the covenant he made with Abraham--a covenant to make of Abraham a multitude of nations--and to be God to Abraham and his seed--and to give all the land of Canaan to Abraham's descendants for an everlasting possession (Genesis 17:6-8). God told Abraham:
"This is my covenant, which you shall keep, between me and you and your seed after you. Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you. He who is eight days old will be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money from any foreigner who is not of your seed. He who is born in your house, and he who is bought with your money, must be circumcised. My covenant will be in your flesh for an everlasting covenant. The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant" (Genesis 17:10-14).
So the first reason for Paul's confidence is that he was circumcised, in accordance with Jewish law, when he was eight days old. Being circumcised on the eighth day put Paul in compliance with Jewish law from the beginning of his life. No one circumcised later in life could match that.
"of the stock of Israel" (v. 5b). Paul is Jewish by birth. The people who are intent on requiring compliance with Jewish law are advocating circumcision for converts to the Christian faith. Circumcision would, in their eyes, have the effect of bringing those Gentile converts inside the circle of the people of God. Paul, however, had no need for anyone to bring him inside the circle. He was born inside the circle.
"of the tribe of Benjamin" (v. 5c). Joseph and Benjamin were the only two sons of Jacob and Rachel. Rachel was Jacob's favorite wife, and Joseph and Benjamin were his favorite sons. You will remember the story of the coat of many colors that Jacob gave to Joseph--and the anger of Joseph's brothers at Joseph's special status--and the brothers selling Joseph into slavery to a caravan passing by. With Joseph out of the picture, Benjamin became Jacob's favorite. See Genesis 42-44 for a poignant story of Joseph and Benjamin when Joseph was serving as pharaoh's right-hand man in Egypt.
The tribe of Benjamin occupied a small territory just a bit north of Judah--quite near to Jerusalem. Trade routes between Judah and the other tribes passed through Benjamin. Saul, Israel's first king, was a Benjaminite, and Abner, another Benjaminite, was significant in the transfer of the kingship to David. When the northern tribes formed their own alliance after Solomon's death, Benjamin remained allied with Judah. Moses had said of Benjamin, "The beloved of Yahweh shall dwell in safety by him. He covers him all the day long. He dwells between his shoulders" (Deuteronomy 33:12).
It would be an exaggeration to say that Benjamin was the most important of the twelve tribes--but it was nevertheless quite important. Paul takes pride in tracing his lineage to the tribe of Benjamin.
"a Hebrew of Hebrews" (v. 5d). The New Testament Greek word Hebraios transliterates the Old Testament Hebrew word 'ibriy (Hebrew). The word Hebrew is first used to identify "Abram the Hebrew" (Genesis 14:13), and was probably derived from the name Eber, who was one of Abram's ancestors (Genesis 10:21). The word Hebrew was used in Egypt to identify Joseph's ethnicity (Genesis 39:14)--and is used throughout Genesis, Exodus, and 1 Samuel to speak of Israelites (Genesis 40:15; 41:12; 43:32; Exodus 1:15-16, 19, 22, etc. See also Jeremiah 34:9, 14). In New Testament times, Jews distinguished between those who lived in Israel and spoke Aramaic or Hebrew-and Hellenistic Jews who lived elsewhere and whose primary language was Greek (Zodhiates, 495).
Paul is claiming to be a Hebrew born of Hebrew parents and schooled in the Hebrew and Aramaic languages. Paul's Hebrew heritage, then, goes much deeper than his circumcision. He can trace it to his genes, his family heritage, his upbringing, his language, and his long-time practice of the Hebrew faith.
"concerning the law, a Pharisee" (v. 5e--see Acts 23:6; 26:5). The Pharisees were a prominent lay-led religious party known for their strict observance of Jewish law--and their efforts to require others to do likewise. The historian Josephus characterizes them as the leading sect among the Jews--experts in interpreting Jewish law.
We must not lose sight of the fact that there is much to commend Pharisees. They took seriously the religious laws that God commanded Jews to observe. They sincerely wanted to please God by obeying God's commandments. They exerted leadership to bring their nation into compliance with God's will. Some of them even refused to pledge an oath of loyalty to King Herod--presumably because that would conflict with their loyalty to God--and some were martyred for that stand. There is much to admire here.
But the Pharisees were among Jesus' most intractable enemies. The New Testament often characterizes Pharisees as hypocrites--guilty of two significant sins. The first is focusing on little jots and tittles of the law while missing larger issues, such as justice and compassion. The second is seeking personal honor by their public and ostentatious practice of piety.
But we must remember that some Pharisees regarded Jesus favorably. Nicodemus, a Pharisee, came to Jesus by night (John 3), and later defended Jesus before the Sanhedrin (John 7:50-52). He also contributed a large quantity of expensive spices for Jesus' burial (John 19:39-40). Joseph of Arimathea, a Pharisee, provided a burial place for Jesus and attended to his body after the crucifixion (27:57-60). Gamaliel, a leading Pharisee, counseled the Sanhedrin to be careful in their judgment of Jesus' disciples lest they find themselves in conflict with God's will (Acts 5).
Saul (Paul's name before he became a Christian) was a Pharisee. There is no evidence that he sought honor for himself by public piety, but he was quite zealous.
"concerning zeal, persecuting the assembly" (Greek: ekklesia) (v. 6a). Saul had studied under Gamaliel, a top Pharisaic scholar (Acts 22:3). In his letter to the Galatian church, he said, "I advanced in the Jews' religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers" (Galatians 1:14).
Saul was involved in the execution of the Christian martyr Stephen (Acts 7:58; 8:1), and became an active persecutor of Christians (Acts 8:1-3; 9:1-2). We need to keep in mind that he did so because he was convinced that Christians were leading people astray religiously--and because he thought God wanted him to stop Christians from doing that. His role as a persecutor of Christians was a direct outgrowth of his Pharisaic zeal.
The word ekklesia is most often translated "church" in the New Testament. It is a combination of two Greek words--ek, a preposition meaning "out" and kaleo, a verb meaning "to call." Greeks used ekklesia to speak of assemblies--gatherings of people who had been called or invited to assemble. Early Christians appropriated ekklesia to speak of the church, by which they meant those people who are called by God out of the world and into a holy community. These early Christians were influenced at this point by the LXX (the Septuagint--the Greek translation of the Old Testament), where the word ekklesia was sometimes used for the people of Israel.
"concerning the righteousness which is in the law, found blameless" (v. 6b). What is righteousness? In the Old Testament (especially in the book of Isaiah), righteousness has more to do with right relationships than with adherence to Torah law. Obedience to the law is important, but only insofar as it reflects true devotion to Yahweh. If a person is in a right relationship to Yahweh, that person will establish caring relationships to other people as well, in particular to vulnerable people such as widows, orphans, and the poor. The law makes special provisions for the care of such people (Leviticus 22:13; Deuteronomy 14:28-29; 16:10-11, 14; 24:17-22; Isaiah 1:17), but those who follow the law by rote rather than as an outgrowth of devotion to Yahweh are apt to sidestep their obligations to those who are less fortunate (Isaiah 1:23; Ezekiel 22:7; Job 22:9; 24:21; Psalm 94:6).
While Jewish law was replete with rules for practically every occasion, three kinds of observance especially characterized the observant Jew: Circumcision, faithfulness to Jewish dietary laws, and the observance of the Sabbath and other holy days. While Paul doesn't specify what he means by blameless, he is probably claiming faithful observance within these three categories. In his case, faithfulness did grow out of his right relationship with God.
Of course, when Paul claims to have been blameless, he was referring to his understanding prior to meeting Christ on the road to Damascus (Acts 9). After becoming a Christian, he came to realize that his faithfulness to the law had been incomplete--so he says, "As it is written, 'There is no one righteous; no, not one" (Romans 3:10)--and characterizes himself as chief among sinners (1 Timothy 1:15). He describes his struggle with sin, saying:
"For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. But if what I don't desire, that I do, I consent to the law that it is good. So now it is no more I that do it, but sin which dwells in me. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. I find then the law, that, to me, while I desire to do good, evil is present. For I delight in God's law after the inward man, but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. What a wretched man I am! Who will deliver me out of the body of this death? I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law" (Romans 7:15-25).
PHILIPPIANS 3:7-12. PROFIT AND LOSS
7 But whatever things were gain to me, these things I have counted as loss because of Christ. 8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them mere rubbish, so that I may gain Christ, 9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, 10 that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11 if somehow I may attain to the resurrection from the dead.
12 Not that I have already grasped it all or have already become perfect, but I press on if I may also take hold of that for which I was even taken hold of by Christ Jesus.
"However, what things were gain(Greek: kerdos) to me, these have I counted loss (zemia) for Christ" (v. 7). Here Paul uses terms that any banker can appreciate--profit and loss. The word kerdos means gain or profit. The word zemia means loss.
What Paul is describing here is a world turned upside down--a world in which Jesus has switched all the price tags. The things that used to be expensive are now cheap, and vice versa. The things that Paul used to covet are no longer important to him. The Christ whom he used to persecute has become his salvation. This is very much in keeping with the New Testament's Great Reversals:
"Yes most certainly, and...." (v. 8a). These words connect verse 8 to verse 7, and re-emphasize the upheaval in Paul's values after meeting Christ.
"I count all things to be loss for the excellency (hyperecho--excellence or superiority) of the knowledge of Christ Jesus, my Lord" (v. 8b). Thomas Chalmers, the great Scottish pastor, preached a sermon that he entitled, "The Expulsive Power of a New Affection." In that sermon, he said that there are two ways of getting rid of an unworthy affection (such as a love of worldly things):
Paul is saying that he has experienced something like that. He has experienced the "excellency" (hyperecho--excellence or superiority) of knowing Christ as Lord, so that the things that he used to hold dear no longer have any power over his heart.
"for whom I suffered the loss of all things, and count them nothing but refuse (skubala), that I may gain Christ" (v. 8c). Paul is saying that, after seeing the risen Christ on the road to Damascus (Acts 9)--and experiencing grace at Christ's hands--his new affection for Christ has caused him to re-assess what is important and what is not. His new and worthy affection shines so brightly that his old and unworthy affections fade into the background. He doesn't even mourn their loss. In fact, he seems quite happy to see them gone. The Greek word skubala literally means something thrown to dogs, but in common usage came to mean any number of worthless things, such as garbage or dung. The things that once seemed so precious to Paul now look to him like garbage or dung. They no longer have any power to ensnare his heart.
"that I may gain Christ" (v. 8d). Note the contrast between the word "loss" in verse 8c and the word "gain" in this portion of the verse. Yes, Paul has lost something by virtue of becoming a Christian--but his gain outstripped his loss.
On the morning that I was writing this exegesis, I happened to read a true story on CNN Online. The title of the story was "The American secretary who became king: A woman's journey to royalty." It is the story of Peggielene Bartels, who was born in Ghana but who emigrated to the United States thirty years ago. She has worked as a secretary in the Ghanaian embassy for all those years.
However, in 2008, her phone rang in the wee hours of the morning. When she picked up the receiver, she heard her cousin say that her uncle--the previous king of Otuam (a village of 7,000 people)--had died, and the village elders had chosen her to be their new king--not queen--king. While astonished at the prospect of being a king, she accepted the honor. She continues to work at the Ghanaian embassy--and lives in the U.S. most of the year--but she spends her holidays in Ghana working to improve the lot of the people there. She also calls Ghana every morning at one o'clock a.m. to learn what is happening in Otuam and to dispense advice and counsel.
Being chosen to be king has turned out to be a lot of work--and has probably cost her a good deal of her discretionary income--but King Peggy doesn't mind. She says, "I realize that on this earth, we all have a calling. We have to be ready to accept it, because helping my people has really helped me a lot--to know that I can really touch their lives." She adds. "I would have really regretted it if I hadn't really accepted this calling."
We hear that kind of spirit when Paul says that he has happily suffered the loss of the things that he once counted dear so that he could embrace Christ Jesus as Lord.
"and be found in him" (v. 9a). The "him" in this verse is the "Christ" of verse 8. "In him" equates to "in Christ," a phrase that Paul uses frequently. Some examples include:
Being "in Christ," then, involves an all-encompassing relationship with Christ Jesus--a relationship that has saving power. That relationship involves receiving justification (being made righteous) as a gift rather than as an achievement. That makes us equal at the foot of the cross, so there is "there is neither slave nor free man, there is neither male nor female." When we are "in Christ," there is no room for boastfulness because we have all received the same gift.
"not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith" (v. 9b). The comments on righteousness in the exegesis on verse 6 (above) apply to this verse as well.
Paul contrasts the righteousness that is from Jewish law with the righteousness that is from God:
"that I may know him, and the power of his resurrection" (v. 10a). In verse 8, Paul introduced the idea of "knowing Christ Jesus my Lord." In both Old and New Testaments, knowing often involves deep personal relationships, and that is the idea here.
For Paul, knowing Christ is much more than what some people call "head knowledge." It is "heart knowledge" as well. It is the kind of all-encompassing knowledge that a mother feels for a child--involving both intellect and emotions--indeed, challenging both intellect and emotions to the edge of their limits. Good mothers want to know what is going on in their child's life--what the child is learning in school--problems that the child is facing--the names of the child's friends and something about their character--physical ailments that might hold the child back--everything.
That's the kind of knowing to which Paul aspires here. He wants to know Christ--to know the power of Christ's resurrection--to know his sufferings--to know Christ to the fullest extent of Paul's ability to know.
It is no wonder that Paul would want to know the power of Christ's resurrection. After all, as Paul says in 1 Corinthians 15, Christ's resurrection has laid the foundation for our resurrection. Christ's victory over death is also our victory.
"and the fellowship (koinonia) of his sufferings" (v. 10b). This word koinonia is familiar to many Christians today--even those who have no training in the Greek language. We use it to speak of koinonia groups--small groups within the church that meet regularly and encourage sharing and faith-building. Groups of that sort tend to be intimate, and friendships fostered in those groups tend to be deep and enduring.
When Paul speaks of wanting to know "the koinonia of Christ's sufferings," he is once again talking about "heart knowledge" as well as "head knowledge." To know the koinonia of Christ's sufferings is to understand the hardships of Jesus' life on earth as well as the sufferings that he bore on the cross. It evidences a willingness to enter into those sufferings to the extent that that seems needful. Paul is no masochist, but he has endured beatings, shipwrecks, and a host of other things that came about as a consequence of his witness for Christ--in fact, he is writing this letter from a jail cell (1:12-14). Paul treats his personal sufferings as another mark of identification with the Christ who suffered for him.
"becoming conformed (summorphou) to his death" (v. 10c). The Greek word summorphou is a combination of syn (with) and morphe (form or shape). He is talking here about his life taking on the form or shape of the crucified Christ.
At the time of this writing, Paul is uncertain where his imprisonment will take him. It could lead to his death. While he is not seeking death, he once again treats that possibility as another mark of identification with Christ. Earlier in this letter he said:
"For to me to live is Christ, and to die is gain. But if I live on in the flesh, this will bring fruit from my work; yet I don't know what I will choose. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. Yet, to remain in the flesh is more needful for your sake" (1:21-24).
We need to be clear that, while some Christians will be called to a martyr's death, that won't be true for most Christians. It is possible for us to live sacrificial lives that reflect something of the spirit of Christ as he died on the cross. It is possible for us to live for others--to love others with agape love, the kind of love that puts the welfare of the other person first. It is possible for us to live lives that bear witness to Christ's life, his love, his death, and his resurrection. To do those things is to live a life conformed to Christ's death.
In his letter to the Romans, Paul dealt with what it means to live a life conformed to Christ's death. To those who would say, "Let us continue in sin, that grace may abound!" Paul responds:
"May it never be! We who died to sin, how could we live in it any longer? Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. For he who has died has been freed from sin. But if we died with Christ, we believe that we will also live with him; knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! For the death that he died, he died to sin one time; but the life that he lives, he lives to God. Thus consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord" (Romans 6:1-11).
"if by any means I may attain to the resurrection from the dead" (v. 11). While I have separated verses 10c and 11 in this exegesis, let me put them back together here. Paul says, "becoming conformed to (Christ's) death; if by any means I may attain to the resurrection from the dead." In other words, Paul intends to live a life conformed to Christ's death--and, if necessary, to die a death conformed to Christ's death--so that he might also be conformed to Christ's resurrection.
"Not that I have already obtained" (elebon--from lambano) (v. 12a). Paul is saying that he has not yet elebon (attained, obtained, found, taken) something. What is that something? What is missing? The things that are missing are the things that he mentioned in verses 10-11: Knowing Christ and the power of his resurrection; the fellowship of Christ's sufferings; being conformed to Christ's death; and especially attaining the resurrection of the dead. When Paul accepted Christ, he started the process of obtaining all these things--but that process will not be complete until Christ transforms Paul's death into resurrection. Paul says:
"For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself" (3:20-21).
"or am already made perfect" (teteleiomai--from teleioo) (v. 12b). The Greek word teleioo has to do with finishing something--bringing it to completion--growing to maturity--reaching a goal. Paul's faith journey has not yet reached its final destination--and will not do so until the day he experiences his own resurrection. He is on the road--he knows the destination--but he must continue his journey in this life for the time being.
"but I press on (dioko), if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus" (v. 12c). The Greek word dioko is a "hot pursuit" kind of word--a "striving" kind of word. It can mean to prosecute or persecute or track down--note the energy implied by each of those words. Here it means to pursue earnestly--and there is energy in that definition as well. Paul is saying that he is pressing on with energy and determination toward the goal of taking hold of something. What is that something for which Paul is striving? It is "that for which also I was taken hold of by Christ Jesus" (v. 12c). It is "the prize of the high calling of God in Christ Jesus" (v. 14).
The issue that this raises is faith versus works. Elsewhere, Paul emphasizes that we cannot be saved by our works (Romans 3:27-28; 4:1-5; 11:6; Galatians 2:16; 3:2, 10). Salvation is available only through grace--as a gift from God. It could not be otherwise, because he found it impossible to live a sinless life (Rom 7:14-24).
However, in this verse, Paul's emphasis on pressing on and taking hold makes it sound as if he anticipates that his actions will play a significant role in his salvation.
We sometimes treat faith and works as if they are somehow opposed to one another--but Paul, the chief advocate of salvation by faith--acknowledges "that the unrighteous will not inherit the Kingdom of God? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortioners, will inherit the Kingdom of God" (1 Corinthians 6:9-10).
Paul also says, "Walk by the Spirit, and you won't fulfill the lust of the flesh." He says that the works of the flesh are: "adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envyings, murders, drunkenness, orgies, and things like these"--and warns that "those who practice such things will not inherit the Kingdom of God." He says that the fruits of the Spirit are: "love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control"--and enjoins us to live, not according to the flesh, but according to the Spirit (Galatians 5:16-26).
Christians will almost surely argue the relative efficacy of faith versus works until the kingdom comes, but Paul sees both as important. I like the way that Early Palmer sums it. He says:
"We run the race, not in an attempt to somehow make the team, but because we are already on the team" (Palmer, 360).
PHILIPPIANS 3:13-14. ONE THING I DO--I PRESS ON TOWARD THE GOAL
13 Brothers and sisters, I do not regard myself as having taken hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.
"Brothers, I don't regard myself as yet having taken hold" (v. 13a). Paul has a healthy view of his own status with God. Earlier he said, "If any other man thinks that he has confidence in the flesh, I yet more" (v. 4b)--and proceeded to outline reasons why that was true (vv. 5-6).
However, here he says, "I don't regard myself as yet having taken hold." Taken hold of what? Taken hold of "the knowledge of Christ Jesus" (v. 8). Taken hold of "the power of his resurrection, and the fellowship of his sufferings" (v. 10). Taken hold of "that for which also I was taken hold of by Christ Jesus" (v. 12c). Taken hold of "the prize of the high calling of God in Christ Jesus" (v. 14).
"but one thing I do" (v. 13b). There is no "I do" in the Greek text. A literal translation would be simply, "one thing." A number of translations add "I do" in an attempt to capture the sense of the original. In any event, Paul's laser-sharp focus on "one thing" in this verse fits nicely with the ease with which he counted everything as "loss for Christ" (v. 7)--and his pressing on to "take hold of that for which also I was taken hold of by Christ Jesus" (v. 12). Paul has the ability to isolate that which is truly important--and to focus all his attention and energy on pursuing that. He doesn't allow distractions to distract him.
"Forgetting the things which are behind" (v. 13c). In writing, a principle of emphasis is that we can't emphasize everything. If we put everything in bold text, we emphasize nothing. To emphasize a key point, we must be selective--must make most text ordinary and carefully select a bit of text for emphasis.
In a footrace, competitive runners understand that they must not succumb to the temptation to look over their shoulder to see who is gaining on them. Each glance over the shoulder steals a bit of the runner's energy--slows his or her pace just a fraction--and might cost him or her the winner's crown.
Paul applies those principles here. He chooses to forget "the things which are behind"--yesterday's actions--yesterday's accomplishments--yesterday's sins. Yesterday is out of reach. Paul lets yesterday fall behind him--forgotten.
In his book, Growing Spiritually, E. Stanley Jones tells of a college president who was asked how he kept going in the face of the criticisms that college presidents have to endure. He replied, "Oh, I just keep moving and let the shots drop behind me." An excellent plan!
Yes, yesterday's accomplishments and yesterday's sins were important then--and continue to resonate in our lives even today. However, the person who spends too much time polishing yesterday's trophies isn't likely to win another trophy today or tomorrow. The person who is wallowing in yesterday's guilt isn't likely to have the energy to meet today's challenges--or to grasp tomorrow's opportunities. We must be careful lest we allow our past to overwhelm our present--and to sabotage our future. Paul is conscious of that danger, and isn't about to fall into that trap.
"and stretching forward to the things which are before" (v. 13d). The imagery here is of Paul leaning forward toward the goal. A runner in a tough race could not expect to win a race while leaning backwards--nor even standing upright. A "leaning forward" posture will contribute to the win. Paul applies that principle to his life. He runs the race of life leaning forward--focused on the goal line.
"I press on (dioko) toward the goal" (v. 14a). As noted above in the commentary on verse 12c, the Greek word dioko is a "hot pursuit" kind of word--a "striving" kind of word. Paul isn't ambling along. He is pressing ahead with every ounce of energy toward the goal.
"for the prize of the high calling (klesis) of God in Christ Jesus" (v. 14b). Paul uses this same imagery in his first letter to the Corinthian church: "Don't you know that those who run in a race all run, but one receives the prize? Run like that, that you may win" (1 Corinthians 9:24).
There he talks about runners exercising self-control "to receive a corruptible crown, but we an incorruptible" (1 Corinthians 9:25). Here, in this letter to the Philippians, he defines that incorruptible crown as "the prize of the high calling of God in Christ Jesus."
The people of Paul's day would have used the word klesis to speak of an invitation to a dinner or some other special occasion. There are higher and lower kinds of such callings. Most people would consider an invitation from the president to a White House dinner to be a higher calling than an invitation from an ordinary friend to share a pot of tea. An invitation to an all-expenses-paid luxury cruise to the Bahamas would be a higher calling than an invitation to fish for crappies.
Most people would consider those higher callings (dinner at the White House or a cruise to the Bahamas) to be prizes--examples of extraordinary luck or highly successful politicking. Such invitations would inspire envy when awarded to someone else--and joy when awarded to oneself.
Here Paul talks about the highest calling of all--the call "of God in Christ Jesus." As it happens, Paul had experienced such a call in a highly unusual encounter with Jesus on the road to Damascus (Acts 9:1-21). Blinded by a bright light, he heard a voice calling, "Saul, Saul, why do you persecute me?" Paul said, "Who are you, Lord?" The Lord replied, "I am Jesus, whom you are persecuting."
That was just the beginning of Paul's call, of course. God called him to take three missionary journeys--to establish a host of churches--to serve as an apostle to the Gentiles--and to write letters that today constitute almost half of the books of the New Testament. It would be impossible to over-estimate the importance of Paul's writings on Christian doctrine. His was certainly a life well lived.
Paul's calling wouldn't be all sweetness and light, of course. He often found himself in prison--in fact he is writing this letter from a prison cell. He was beaten with stripes and rods. He was stoned and shipwrecked. He often found himself in peril--from rivers, robbers, Jews, and Gentiles. He found himself in peril in cities and open country and on the sea. He suffered hunger, thirst, cold, and nakedness (2 Corinthians 11:23-27).
BUT--and we must not miss the importance of this--BUT Paul had seen the risen Christ--and had experienced the power of the Holy Spirit working through his life--and had enjoyed God's guiding hand. He knew that he enjoyed God's favor--and that his life had significance beyond calculation--and that God had prepared a place for him after his death. Therefore, he considered his calling to be a prize--a high calling--something worth living for and, if necessary, dying for.
Also, we should also not miss this: When Paul talked about "forgetting the things which are behind, and stretching forward to the things which are before, (and pressing) on toward the goal for the prize of the high calling of God in Christ Jesus" (v. 14), he was modeling the kind of life to which God calls each one of us. No, we can't all be apostles. No, we can't all write books of the New Testament. No, most of us will never establish a new church. But God calls each of us to a distinctive calling--so we will do well to let the past fall behind us--and to stretch ourselves toward the future--"toward the goal for the prize of the high calling of God in Christ Jesus."
THE BROAD CONTEXT: Paul wrote this letter from another prison cell (1:7)-probably from Rome, but we can't be sure of that. Paul acknowledges with gratitude that the Philippian church sent Epaphroditus bearing gifts for Paul in his imprisonment (2:25; 4:18). Paul informs them that Epaphroditus became seriously ill during his visit with Paul. After Epaphroditus recovered, Paul sent him back to Philippi with this letter. He also spoke of the possibility of sending Timothy to Philippi at some point in the future (2:19).
IMMEDIATE CONTEXT: Paul's pastoral concern is that the Philippian Christians model their faith and practice after legitimate Christian leaders, such as Paul, Silas, Timothy, and Epaphroditus-and that they reject the counsel of "dogs" and "evil doers" (3:2)-"enemies of the cross" (3:18) whose "god is their belly" (3:19). He goes on to say, "Beware of the false circumcision" (Greek: katatomen) (3:2). Katatomen-combines the preposition kata (according to) and the verb temno (to cut). The word "mutilation" conveys its sense. By the time that Paul wrote this letter to the Philippian church, it was well-established that Christians were not subject to Jewish law-including circumcision. However, certain renegade Christians continued to require Christians to observe Jewish law. These renegade Christians, then, are the "dogs"-the "evil workers-the mutilators-those who practice the false circumcision. The foundational issue is whether Christians are saved by works of Jewish law or by faith. Throughout his writings, Paul insists that it is faith, not works, which saves us.
PHILIPPIANS 3:17 - BE IMITATORS OF ME!
3:17Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 18For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, 19whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things 20For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 21who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
"even as you have us for an example" (Greek: typos) (3:17). The word typos has a number of meanings, to include a person who bears the image of another person (even as Paul bears the image of Christ).
Paul is not the first to notice the importance of the company we keep. The author of Proverbs warned:
"One who walks with wise men grows wise, but a companion of fools suffers harm" (Proverbs 13:20).
Nor is this the only time Paul counseled Christians to imitate him. He told the Corinthian Christians:
"Be imitators of me, even as I also am of Christ" (1 Corinthians 11:1).
Verse 17 is important, because it reveals the source of Paul's trustworthiness. Paul imitates Christ-and so has become a trustworthy guide whom people can follow with confidence.
To the Thessalonian church, Paul wrote: "Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you, neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; not because we don't have the right, but to make ourselves an example to you,that you should imitate us" (2 Thessalonians 3:6-9).
Knowing the value of a Christ-like example, Paul counseled young Timothy: "Be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity" (1 Timothy 4:12).
When I was about 12 years old, our nearest neighbor boy had little parental influence, so he was a bit wild. One day my mother took me aside and said, "Sometimes a good person can pull a bad person up, but I have seen that Jack is pulling you down. I don't want you to play with him anymore." Even then, I knew she was right. Today, I believe that she probably saved me from a ton of trouble.
"For many walk (Greek: peripateo), of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ" (3:18). Paul leaves it to the Philippian Christians to figure out who the "enemies of the cross of Christ" are. It seems unlikely that the congregation is riddled with such people, because Paul opened his letter by saying, "I thank my God whenever I remember you" (1:3)-and "You are all partakers with me of grace" (1:7).
The Greek word peripateo literally means "walk around" (peri means "around"-and pateo means "to walk."). From very early times, Jews used the word "walk" to speak of the manner in which one conducted one's life:
Paul's earlier comment about the "false circumcision" (Greek: katatome-a cutting or mangling) (3:2) may mean that Jewish Christians were trying to require all male Christians to observe circumcision-i.e. putting their faith in Jewish traditions such as circumcision instead of accepting the singular saving grace of the cross of Christ.
Or they may have been Gnostics, who believed that the body is unimportant-and so disavowed moral behavior as unnecessary. Such a belief, if it affected very many members of the congregation, could become corrosive enough to destroy the witness of the congregation.
"whose end (Greek: telos-end or goal or purpose) is destruction" (Greek: apoleia-to destroy) (3:19a). In this instance, Paul's concern has to do with those who would seek to destroy the little Christian congregation in Philippi.
There are untold numbers of people who find pleasure in breaking things-in besmirching repu-tations-in torturing and killing-in wanton destruction. We see that in our news reports nearly every day.
A number of these people are enemies of the church. It is sometimes a mystery why mass murderers choose a particular location for their murders-but it is no mystery why several of these mass murders have taken place in a church at worship. They hate Christians, and their actions reflect that hatred.
Just as disturbing is the federal government's assault on Catholics and others who believe that abortion is tantamount to murder. While the courts have struck down portions of the law that requires those Christians to act against their conscience, our governing officials knowingly passed legislation to require them to do just that. Their action reveals just how hostile those officials are to Christians and Christian institutions. If you think the government acted properly, you should keep in mind that a government that was willing to force millions of Christians to violate their consciences won't hesitate to force you to act against your conscience if they take a mind to do so.
"whose god is the belly" (3:19b). This has become a common phrase. "His god is his belly" means, "He thinks only about food-to the extent that food controls his life." That is one obsession, but there are many others, such as sex, money, and power.
"and whose glory is in their shame" (Greek: aischune-disgrace or shame-or the conduct that leads to disgrace or shame) (3:19c). While it would seem unlikely that a person would glory in his/her shame, it does happen. In prison, a murderer can achieve a tough reputation that would make other inmates hesitate to challenge him/her. A business executive might pride him/herself on being tough-too tough to care about other people. But glorying in the conduct that brings about shame is more common. A boy might enjoy talking about the fights he fought, even if they led to his expulsion from school. A man might enjoy talking about sexual conquests, even if they have besmirched his reputation and cause him problems.
"who think about earthly things" (3:19d). Paul intends the phrase, "earthly things" to contrast with "spiritual things" or "Godly things." Most of us are guilty of thinking about earthly things to the extent that we let those things control our lives-to the extent that we allow thoughts of earthy things to crowd out consideration of spiritual things. We are obsessed with earthly things such as alcohol or drugs, sex, money, power-and any number of things. We are obsessed with them because we believe they will bring us what we want-happiness, power, reputation, friends, security, or whatever. In other words, we look to them to save us. They have filled the space that we should reserve for Jesus-our true savior.
"For our citizenship is in heaven" (3:20a). This is the point! We live on the earth today, and have earthly needs, such as food, clothing, shelter-and more. We must cook, sew, and wash the dishes. We must get up in the morning and go to work. We must take care of our families. We must exercise the obligations of citizenship.
BUT this world is merely a temporary residence while we wait to go home to the Lord. It can be positive, providing us with opportunities to love God and neighbor-but it is more like a tent than a brick-and mortar house.
Our permanent citizenship is in heaven (as Paul calls it in this verse)-or the kingdom of God. That is something to celebrate! It is far better to be a citizen of heaven than to be a citizen of the U.S.-or any other country, no matter how good.
But citizenship imposes responsibilities as well as privileges. Our nation, state, county, and city governments spell out our obligations in their laws. If we deviate from those obligations to a significant extent, we could find ourselves in trouble.
Likewise, as citizens of heaven, our citizenship imposes obligations as well as privileges. God asks us to worship him-and to bear witness to his love and grace-and to love God and neighbor. But if we subject ourselves to the "enemies of the cross of Christ" (3:18), our conduct will reflect their evil ways-and our faith will suffer as well.
So it is important that we (1) acknowledge our heavenly citizenship, and (2) live in accord with heavenly principles. Admittedly, that isn't easy, because we have one foot on earth and the other foot in heaven. Sometimes we feel stretched to the breaking point because the earthly and heavenly kingdoms are so different. Jesus calls us to live by heavenly virtues, and that is difficult when we are immersed in earthly concerns.
But we need to do our best to live in accord with our heavenly citizenship-because that defines who (and whose) we are-and to bear witness to the Lord who granted us that citizenship.
"from where we also wait (Greek: apekdechomai) for a Savior, the Lord Jesus Christ" (3:20b). Jesus has ascended into heaven, where he sits on the throne that awaited him while he was on the earth. The New Testament promises that he will come again to "gather together his chosen ones from the four winds, from the ends of the earth to the ends of the sky" (Mark 13:24-27).
The author of Hebrew put it this way:
"Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting (apekdechomai) for him for salvation" (Hebrews 9:28).
The Greek word apedkechomai (wait) suggests an expectant waiting. Paul eagerly awaits Jesus' Second Coming, anticipating that Jesus, at that time, will set the world aright and will usher Christians, dead and alive, into their heavenly reward.
"who will change the body of our humiliation (Greek: tapeinosis) to be conformed to the body of his glory" (3:21a). While tapeinosis can mean humiliation, in this verse it might better be translated humble-as in humble bodies. Most of us regard our bodies as humble. Few of us are as handsome or beautiful as we would like-or as smart. But Paul's greater concern here is that our humble bodies are subject to temptation and various kinds of spiritual corruption. We know that to be a fact too. But in this verse, Paul holds out the promise that, at Jesus' Second Coming, he will transform our humble bodies to be conformed to Christ's glorious body.
We should acknowledge that Christ begins this transformation when we first start our walk with him. We all know Christians whom we admire for the steadiness of their Christian walk-and the depth of their faith-and the purity of their lives. Nevertheless, they await the final step in the transformation of their humble bodies to conform to Christ's glorious body.
"according to the working (Greek: energeia) by which he is able even to subject all things to himself" (3:21b). The Greek word energeia would be better translated energy or power (rather than working). Christ has the power to bring everything-the whole universe-into subjection to himself. When he does that, the universe will come into conformity with God's original intent at the creation-no longer defaced by the sin that Adam and Eve brought into our world.
"to subject all things to himself" (3:21b). Paul adapts Psalm 8:6 to his purposes here. He uses the same phrase in 1 Corinthians 15:27.
"Therefore, my brothers, beloved and longed for" (4:1a). In the beginning of this letter, Paul wrote, "I thank my God whenever I remember you," (1:3) and "God is my witness, how I long after all of you in the tender mercies of Christ Jesus" (1:8). Now he addresses them as "beloved and longed for"-terms of deep affection.
"my joy and crown" (Greek: stephanos (4:1b). These are further words of endearment. Stephanos was most often used for the victor's crown in games or war rather than a kingly crown. Paul regards these Philippian Christians as his crown-the symbol of his achievement in spreading the Gospel to Philippi.
"so stand firm in the Lord, my beloved" (4:1c). The Philippian Christians are beset by many hardships-persecution and those who are promoting false doctrines-so Paul encourages them to stand firm so that their faith might prevail.
Phil. 3 Exegesis - Bible.org
l. 3:1-3
So the crucial thing I want to remind you about is that you must put your joy and boasting in the Lord, and not in anything of the flesh - not circumcision, not anything. Get your identity from the Gospel.
3:1: From now on,136 my brothers, rejoice in the Lord. Writing the same things to you is not troublesome137 for me, and it is more certain138 for you.
All of chapter 3 is an explanation by Paul of what it means to rejoice in the Lord. He wants us to understand how to learn to make our salvation in Christ, our relationship with Christ, and the service that flows from that salvation, our joy. Just as rejoice in the Lord looks forward and summarizes chapter 3, the statement in 4:1, "in this way stand firm in the Lord," looks backwards and summarizes chapter 3.
Paul has already shown the congregation how he rejoices that the Gospel is being preached (1:18), and how he rejoices in his ministry (2:17), and called them to rejoice with him in 2:18. Even so, with his warm pastoral heart he does not hesitate to write this out again, so that they, and we, see Christ and the Gospel as our best boast and our best joy, in fact our only safe boast and our only safe joy, apart from, of course, ministry that flows out of that boasting and rejoicing in the Lord.
Just as Paul has exhorted them with a command to humility, a negative example, and three positive examples,139 here too he gives the command to rejoice in the Lord, and he will give the negative example of having confidence in the flesh in 3:2-7, and the positive example of enjoying the righteousness of Christ in 3:9.
3:2: Consider140 the dogs, consider the evil workers, consider the Emasculation.141
As Paul begins to teach on what it means to "rejoice in the Lord," he first points out a preeminent example of those that do not rejoice in the Lord at all. They rejoice in their own achievement, especially their own supposed ability to obey the Law of Moses. In writing about them, Paul suddenly uses very strong terms. Dogs is of course very negative to both Jewish and Gentile ears.142 The sense of evil workers is plain and literal. Further, to refer to the Party of the Circumcision with the figurative wordplay Emasculation shows us something of how adamantly Paul opposed their teachings.
Paul preached a Gospel of grace, teaching that sinners through no activity of their own may be given the actual life and righteousness of Christ Himself. This gift is possible, and is in no way opposed to the justice of God, because of the work of Christ upon the cross. Because Christ took upon Himself the punishment that we deserved, God can freely share with us Christ's righteousness. The only condition that is imposed upon this gift is that we believe in Him. It is not a work; it is a question of a decision to be made. It simply does not concern one's strength, wisdom, discipline, or other resources. This believing is in radical contrast with human work or action, as Paul emphasized in Romans 4:4-5, which says, "Now to the one who works his wages are not counted as a favor, but as an obligation. But to the one who does not work, but believes in the one who justifies the ungodly, his faith is counted as righteousness." The problem with the teachings of the Circumcision was that they added circumcision and other Old Testament commands to the only condition described above. Any addition to grace alone distorts the Gospel and feeds human pride, pushing us away from the thankfulness to God, reliance upon Him, and true humility which together bring real spiritual growth and effective ministry.
In Acts 11:2 and 15:1 we read that some Jewish believers in Christ held to the idea that Gentiles that came to believe should also follow the Law of Moses. In fact, in Acts 15 the leadership of the church in Jerusalem took a formal stand against that view, and in Galatians the seriousness of that view's effect upon some of the local congregations is also painfully evident, since that entire letter is Paul's response to some churches that let themselves be led astray by the teaching of the Party of the Circumcision. However, there is simply not enough information in Philippians to confirm more than the fact that Paul considered them a threat to the congregation. Whether they were active in Philippi or merely likely to go there is not clear from the text.143
The Party of the Circumcision, the Judaizers, were entirely different from those Gospel preachers in 1:14-17 who preached for wrong reasons. Those in 1:14-17 were preaching the true Gospel in an inappropriate way, while the Circumcision was preaching a false and destructive imitation of the Gospel.
The Judaizers' boast was in their achievements in the flesh, their supposed compliance with the Law of Moses. Since we may not be tempted to boast in compliance to the Law of Moses, perhaps we would do well to inventory our hearts (which are invisible) and our homes (which are visible) and look for those boasts that are outside of Christ and His Gospel.
3:3: For we, we144 are the Circumcision, we are the ones serving145 in the Spirit of God and boasting in Christ Jesus, putting no confidence in the flesh.
Paul exudes the joy of the Lord as he emphatically asserts that he and all who have sided with him in the pure Gospel against the Judaizers are the only ones with the valid claim to be known as the Party of the Circumcision. He explains this idea in more detail in Colossians 2:11, writing, "In Him also you were circumcised with a circumcision accomplished without hands, by the disarming of the sinful body - the flesh, the circumcision that Christ accomplishes." See also Romans 2:28-29. This idea of an inward circumcision is also in the Old Testament, particularly in Leviticus 26:41 and Ezekiel 44:7.146
Paul strongly asserts that unlike the Party of the Circumcision, they were the ones boasting147 in Christ Jesus, rather than in some human accomplishment. What a profound difference in life, to exult in our Savior, rather than in this and that "success," here and there where we have met some arbitrary religious standards of conduct, all the time trying to cover over the unseen sins of our hearts. That insidious kind of hypocrisy appears to have also been our Lord's target in passages like Luke 10:25-37 (the Good Samaritan story, told to a scribe that wanted "to justify himself") and Luke 18:18-25 (the conversation with the rich young ruler that loved his wealth). He served His hearers by helping them understand that they were far from successful in their attempts at obeying the Law, because of their hatred of Samaritans or their love of wealth.
ll. 3:4-9
Let me tell you my own story. I was full of self-confidence, but now I confidently regard all that as rubbish, and Christ as my righteousness, my salvation.
3:4: Although I could have reasons for confidence148 also in the flesh. If someone else supposes he can put confidence in the flesh, I more so.
As was stated earlier, all of chapter 3 is an explanation by Paul of what it means to rejoice in the Lord. Here Paul is continuing his explanation of what it means to find our joy in the Lord by dealing with whether or not we can have joy, boasting, or confidence in anything other than the Lord. He knows from experience all about what it means to have confidence in the flesh. By birth and by religious attainment he has already outdone them all, as he will explain in some detail in the verses that follow.
3:5: Circumcised on the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews - regarding149 the Law, a Pharisee;
Since the ultimate example of those that boast in the flesh and therefore not in the Lord was the Party of the Circumcision, and since their ultimate boast was their physical circumcision, Paul reminds them that he too was circumcised according to the Law, on the eighth day, in accord with Leviticus 12:3.
It may be that Paul mentions that he is a member of the tribe of Benjamin because that tribe had a special status in the nation of Israel. Benjamin himself was the beloved second and youngest son of Rachel. It was only Judah and Benjamin that stayed with the house of David when the tribes of the North seceded (1 Kings 12:21), and Benjamin was untainted by the sin of Judah against Tamar (Genesis 38). Also, Benjamin and Judah seem to have been the core of the restored nation under Zerubbabel (Ezra 4:1). However, that tribe also had its shameful episodes. King Saul was from the tribe of Benjamin, and it was Benjamites that sinned so dreadfully against the Levite's concubine in Judges 19. So perhaps the tribe of Benjamin did not have special prestige among the Jews, and Paul was just being specific about his family heritage.150
The expression a Hebrew of Hebrews seems to indicate that he was an exemplary Jew. The proofs he has already given concern his parentage, and he continues with proofs concerning his own decisions and performance.
He was a member of the Pharisees. They were more numerous than the Sadducees and more strict in their application of the Law of Moses. They were also more geographically dispersed in synagogues, while the Sadducees' power was based in the Temple in Jerusalem.151
3:6: regarding zeal, a persecutor of the church; regarding the righteousness that comes by the Law, blameless.
When Paul relates the story of his conversion (Acts 22 and 26, as well as in Galatians 1), he always includes the fact that he was a persecutor of the church. At the time he must have considered his efforts against the church to be like Phinehas in Numbers 25, so that he felt he was serving the Lord God of Israel.
Paul did not claim that the righteousness that comes by the Law was worth anything before God. In fact in passages like Galatians 2:16 he explicitly rejects that idea. Here he simply says that whatever sort of righteousness there was in it, he had it all.
3:7: Whatever was gain to me, I have come to count152 as loss because of Christ.
Paul is giving his personal testimony concerning what he has come to understand about where our confidence should be. He used to put confidence in his lineage and his works, but then he came to realize that all those sorts of things are of no benefit at all, in fact they are loss. Confidence in that sort of thing actually works against us, moving us farther from the confidence in Christ Jesus which both brings eternal life and develops our ability to rejoice in Him.
3:8: Furthermore, I consider153 all things154 to be loss on account of the far better knowledge of Christ Jesus
my Lord, on account of whom I have suffered the loss of all things, and I consider them to be refuse,155 with the result that156 I have gained157 Christ,
Paul is not saying we must utterly renounce everything, consider everything in our lives to be trash, so that we can be saved. If that were the case, we must for instance look at the dinner that has been prepared for us, and say, "Ah, this dinner is rubbish, it has no value. I only value my Savior, and I think everything else in the world is trash." Those that would read this text this way imply that without this ascetic attitude, we are doomed to hell.
Paul does not consider being Jewish or obeying the Law to be evil, but he clearly understands that these things are utterly worthless to trust in for our salvation or our standing with God.158 As means of salvation, as things to put your confidence in, these things are all as useful as refuse.
We need look no further than the very next verse to be reminded that Paul is not advocating becoming a hermit as a requirement for salvation. All these things need to be renounced as means of salvation, but to carry this verse on to mean that the only way to be saved is to utterly remove ourselves from every bit of wealth or status in our lives is to make a new work that must be performed in order to earn salvation!
Both the expressions "gaining Christ" and "being found in Him" seem to refer to initial salvation and the life long process of gaining maturity in Christ.159 Indeed, the word "gain"160 can refer to gaining a profit from an initial capital. It is used that way four times in the Parable of the Talents in Matthew 25:14-30. If that is so, then Paul is saying that as he continues to reject everything that the Judaizers put their confidence in, he gains an ever closer relationship with Christ. The aspect of salvation is more fully developed in verse 9, while the aspect of growing in an ever closer relationship is developed in verse 10.
By writing on account of whom I have suffered the loss of all things, Paul reminds us in a general way, without going into specifics, of the personal losses he himself has experienced because of his relationship with Christ. He is not, however, claiming that he deserves to be saved because of all the sacrifice he has made!
Although the irreligious, with their own various forms of pride, would benefit wonderfully from hearing and believing this passage, it is particularly meant not for them but for the religious. It is not here for those that are religious in any religion, it is meant here for hard working, serious, committed Christians. The danger is that a subtle but terrible shift can take place in our hearts, so that the hard work which earlier in our Christian experience we did out of thankfulness to our Savior, we now do without the thankfulness. Worse yet, we find ourselves feeling we deserve some status and respect from those around us because of all our hard work!
3:9: and am found161 in Him, not having my own righteousness which is from the Law, but that which is through faith in Christ, the righteousness which is from God, by faith.
Paul already has this righteousness, and has already been found in Him. Here he emphasizes the Gospel, that righteousness given to believers is from God, not from any effort at obedience to the Law.
ll: 3:10-14
Christ is my salvation, but He is also my goal, because I press on to win the prize He has for His obedient servants.
3:10: I want162 to know Him and the power of His resurrection and the participation163 in His sufferings, becoming conformed to His death,
In verse 8 the idea of gaining more of Christ was presented. Here this idea is more fully developed. Knowing Christ can refer to simply being redeemed and in the family of God, as in Jeremiah 24:7; 31:34; Ezekiel 38:16; Galatians 4:9; and 1 John 4:7. However it can also go beyond that to refer to a deep, rich, and joyful personal nearness with Him, as in Daniel 11:32; Jeremiah 9:24; John 17:3; 1 John 2:14; and 5:20.
In these few well chosen words, Paul expresses a great deal about what it is to rejoice in the Lord. He longs as well to more deeply experience the power of His resurrection. He prayed for this to happen in the lives of the Ephesian congregation in Ephesians 1:18-20.
While the first and second elements of this verse seem attractive enough to us, we might cringe from the third and fourth.164 However, since Christ was Paul's joy and his boast, and because Paul was following the pattern of Christ's humility that he showed us in 2:5-11, he decided not to cringe from the third and fourth elements. He wanted all he could get of Christ, and if that included participation in His sufferings, that was certainly no reason at all to turn away. Paul wanted to be like Jesus, and to imitate His utter obedience and humility. How could that not include suffering?
In Philippians 1:29 Paul reminded his partners in Gospel ministry that their sufferings, like his, are a grace gift of God. He also wrote in 2:5-13 that just as in humble obedience Christ suffered and was exalted, so they should be humble and obedient and accomplish their own deliverance because it is God who is at work in them.165 Furthermore, he who dared to write of completing "what is lacking in the affliction of Christ" in Colossians 1:24 dares here to write of participating in His sufferings. Christ's sufferings produced the Evangel, the Gospel, but "what is lacking" was the Evangelization that would spread the Evangel to the ends of the earth. That is not to say that the Gospel is imperfect, but there is a part yet to be played for the Lord's servants. In other words, we are offered a participation in His sufferings. Of course our participation in His sufferings does not contribute to the Evangel, but to the Evangelization of the nations.
As if the idea that participation in His sufferings was not radical enough, Paul clarifies further that in that participation he longs to be conformed to His death. Paul would have the same utter obedience that Christ had by which He went to His death.
Hudson Taylor once said, "Do we know much of fellowship with Him in this? There are not two Christs - an easy-going Christ for easy-going Christians, and a suffering, toiling Christ for exceptional believers. There is only one Christ. Are we willing to abide in Him and so to bear fruit?"166 Rather than suggesting that Christians should toil and suffer so that they can earn their salvation, he was candidly pointing out that people are following someone or something other than Christ if their intent is to avoid pain and trouble.
Could it be that some branches of Christendom tend to take this passage too seriously, as it were, and seem to forget that all of the work of obtaining our eternal salvation was accomplished perfectly by Christ Himself once and for all upon the cross, while other branches of Christendom do not live out this passage at all, feeling fine about a lifestyle that unquestioningly pursues comfort and avoids suffering, out of a concern that somehow wanting to participate in His sufferings will dilute the Gospel?
This letter was written to encourage the church in the partnership in the Gospel that they have enjoyed together for so long, but Paul understands very deeply that that partnership together in Gospel ministry must not be founded merely upon their affection for him, or their allegiance to him. It must be founded upon their relationship to Christ: He is the One that saved them at the Cross, and He is the one that modeled for them how to live real life as He died in obedience and humility on that Cross. In order for them to have a truly rich partnership in Gospel ministry, they need to imitate Paul as he imitates Christ, in partnership in Christ's sufferings.
3:11: if somehow167 I might attain168 to the out-resurrection169 of the dead.170
In Romans 6:5 Paul wrote, "For if we have become united with Him in the likeness of His death, we will also be united in the likeness of His resurrection." He taught that all believers will be resurrected. If by out-resurrection Paul was referring to that resurrection, which according to his own teachings was certain for every redeemed person, then he is in effect admitting two very strange things. First, that he has no assurance of his own participation in this event, and second, that participation in that resurrection was to be earned by participating in the sufferings of Christ and by becoming conformed to His death. The second of those two things is not only very strange, it is "another gospel," a gospel in which salvation must be earned by incredible self-sacrifice. These two difficulties suggest that out-resurrection has a different meaning.
The "better resurrection" of Hebrews 11:35 points to the solution to this problem. In the context of the great faithfulness of the heroes of the faith in the Old Testament, Hebrews 11:35 says, "women received back their dead raised to life. But others were tortured, not receiving release, so that a better resurrection they might obtain." Clearly, believers worked for that "better resurrection" through suffering. Paul wanted "to know ...the participation in His sufferings, becoming conformed to His death," all in order to attain to the out-resurrection of the dead. He was striving with all his effort to attain to the same thing the heroes in Hebrews 13:5 sought to attain, a better resurrection. The resurrection of those who "were tortured and refused to be released" will be better, because it will involve rich heavenly rewards.
We know that it was because the Lord Jesus "humbled Himself, becoming obedient to death, even death on a cross," that "God exalted Him, and gave Him a name that is above every name." The Lord Jesus received more than a resurrection body, He attained His exaltation because of His humble obedience. In the same manner, Paul would participate or partner in His sufferings, and so attain to the out-resurrection of the dead. In other words, Paul's attaining to the out-resurrection of the dead is parallel to the exaltation of the Lord Jesus. Both are contingent upon suffering. Both are contingent upon humility. Both are contingent upon obedience.
3:12: Not that I have already obtained this171 or already been perfected, but I pursue172 it if also I might seize it, the very thing for which also I was seized by Christ Jesus.
Paul does not, in this verse, mention what it is that is obtained, pursued, or seized, but it must be the status that he mentions in the previous verse, attaining to the "out-resurrection." This same status is the goal also in the next verse and in the verse after that, where it is finally described with the word "prize." With all the effort that Paul tells us is required to obtain this status, one wonders how it could ever be interpreted as the free gift of eternal salvation, given how explicit Paul is that eternal salvation is not won by our own efforts, but wholly by the work of Christ.
As the "if somehow" of the previous verse made clear, Paul simply does not have assurance that he will attain to the status he aspires to. Here he emphasizes that he has not yet attained it, but it is the object of his diligent efforts. This could hardly be about his eternal salvation. Because Paul knew something of the depths of his own sin,173 because he knew how near dreadful sin lurked in his heart, he could have no assurance that he would persevere in good works all his days and thus win the prize and attain to the out-resurrection of the dead. At the same time, because he knew of the perfect work of Christ on the cross, he had perfect assurance of his salvation. In 2 Timothy 2:11-13 we see that he was assured of his eternal security.
Christ Jesus has seized Paul to make him into a faithful disciple whom He will reward with crowns, a throne, and authority over nations in His coming Kingdom. In fact, He has seized all believers for that goal. In his old age Paul wrote 2 Timothy 4:7, saying, "I have fought the good fight, I have finished the race, I have kept the faith." At that point in his life, near death, he finally had assurance that he had obtained the status spoken of here in this verse. In 2 Timothy 4:8 he told Timothy more concerning that status when he wrote, "Finally there is stored away for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that day - and not only to me, but also to all who have loved His appearing." That is indeed the very thing for which also he was seized by Christ Jesus.
3:13: Brothers, I do not consider myself to have seized it. I have just one thing on my mind,174 forgetting what is past, and straining towards what is ahead.
Again Paul stresses that he has not attained to the status he is writing about, but here he goes on to describe the single-minded zeal with which he pursues that status. Although we know that he has not literally forgotten the past (he has just written about his past), he will not be distracted with that sort of thing. After a race, a runner may think through how he ran, where he ran well and where he ran poorly, but during the race he focuses on the course in front of him. Likewise Paul, in thinking about his past, does not distinguish between his former misguided efforts to justify himself through the Law (as in verses 5-6), or his more recent success in being devoted to Christ (as in verse 10). He will not dwell on any of that, lest he be distracted from the "race" that lies before him.
3:14: Focused on the goal, I pursue175 the prize of the upward calling of God in Christ Jesus.
Look at how strenuous the tone is of this work of Paul's. He uses terms like "seize," "strain," and pursue. They are terms that indicate hard work, utterly inappropriate for any discussion about receiving the free gift of eternal life. That is not the topic here! Here Paul is describing the diligent work and suffering required, not to obtain citizenship to the Kingdom of God, but to gain a better resurrection, to reign with Christ in His Kingdom, to be given authority over ten cities, to be given crowns and a throne. Those are the things he is striving for with such single-minded diligence.
Paul works hard for this prize, which he refers to as a "crown" in 1 Corinthians 9:25; 2 Timothy 2:5; and 4:8, as a "reward"176 in 1 Corinthians 3:14 and 9:17, and as "the reward of an inheritance" in Colossians 3:24. In this context Paul has no assurance that he will succeed in this. He tells us of the possibility of being disqualified in 1 Corinthians 9:27. In 2 Timothy 2:5 he reminds Timothy that he needs to compete according to the rules to win the crown. In 2 Timothy 4:7-8 we read that since Paul finished the race, he will receive a crown, and further, that such a crown will be given to all who have loved His appearing. These are not conditions that are set down for our salvation, they are rather conditions set down for receiving a reward for hard work.
ll. 3:15-21
Follow me in this! Unhappily, the enemies of the cross are many. They will be destroyed, but we have a heavenly citizenship and a Savior from heaven.
3:15: Therefore, as many of us177 as are mature,178 let us take this attitude,179 and if you take some other view,180 this too God will reveal to you.
Paul wants his partners in Gospel ministry to know how to live their lives rejoicing in the Lord. Having put before them the negative example of the Judaizers and the positive example of taking pride in the cross rather than his own human status and attainment, and having reminded them of the rich rewards by which the Lord would motivate us, with winsome language he now calls upon them to adopt this heart attitude and approach to life. Paul might have sternly commanded them, "Think this way, all of you!" Instead, he draws them in, in effect saying "I know you all. You are not babes in Christ, you are mature in the faith. Let's think this way." It is winsome language.
Then he puts more force into his language, by suggesting that if we do not take this heart attitude and approach to life as our own, our God is a gracious God, and He will show us what this means. He might do that by a supernatural revelation, but the next verse hints that He may do that simply through the course of events of our lives. If we choose to encourage ourselves on in the Christian life by priding ourselves on our status, our religious attainments, and our performance, the Lord has ways of showing us the spiritual shipwreck we are heading towards. Even the strongest of us will find that the fountain of human status and performance eventually runs dry. Whether we are weak or strong, rejoicing in the cross is the spring that will sustain us through all our years.
3:16: However, to what we have already attained,181 live up to182 that rule, and be of one mind.183
If we allow ourselves to indulge in some hypocrisy and disharmony, we can extend the time that pride of status and performance can sustain us. To prevent that delay in our insight that this heart attitude is not really working, Paul discourages hypocrisy and disharmony. He does that by urging us (if indeed we have decided to "take some other view") to be sure to try to live up to that standard to which we have already attained and to be of one mind. If we have not taken the attitude that Christ is our righteousness and our boast, and if we diligently try to live up to a performance standard, Paul knows we will not succeed. By disallowing hypocrisy and disharmony Paul would hasten the realization of the spiritual dryness into which we have wandered. In verses 15 and 16 Paul certainly hopes that we will learn the easy way, but he offers a slower and more painful alternative as well. The easy way is to learn from the Word that Christ is our righteousness, our joy, and our boast; the painful way is to try to perform at some standard, to live up to a rule, and then to fail, and realize what we should have known from the beginning, that Christ is our righteousness, our joy, and our boast.
3:17: Join others in following my example,184 brothers, and pay attention to those that walk185 in that way, just as you have our example.186
Paul returns to a positive note by boldly calling the congregation to imitate him and others that conduct their lives with the heart attitude he has been describing. This is not just a general call to be holy or to be a missionary, it is a specific call to imitate Paul in the heart attitudes he has been describing, so that they will find their joy in the Lord, not in their own accomplishments or efforts at sustaining a Christian lifestyle. If someone were to follow his example and pay attention to those that walk in that way, in terms of outstanding holiness and awesome ministry effectiveness, but, at the same time, miss the point of rejoicing in the Lord and in the Gospel, they would not be doing what Paul is saying here at all, and in fact they would be heading towards that spiritual dryness that Paul is steering the congregation away from.
Paul was not ignorant of his sin. In 1 Timothy 1:15-16 he twice refers to himself as the worst of sinners. However, he knew of and exulted in God's grace. He knew that he was primarily and essentially a "holy one." No false humility prevents him from calling congregations to imitate him and to follow his example. He makes similar calls in 1 Corinthians 4:16 and 11:1, and there is a related commendation in 1 Thessalonian 1:6.
3:18: For as I have often been telling you, and now even weeping I say, many walk187 as enemies of the cross of Christ.
The reason Paul has to urge them so strongly to follow the mindset he has been telling them about, the heart attitude of taking our delight in our salvation in Christ and our relationship with Christ, is because there are so many people around that would draw them into another heart attitude, a heart attitude which will eventually result in spiritual dryness or even apostasy.
The identity of these people living as enemies of the cross of Christ has been debated. Some say they were the Judaizers, who taught that a person must obey the Law of Moses in order to please God. Others say they were Antinomians, who taught that all laws, rules, and regulations must be cast off. The harsh verdict on them in the next verse, and the contrast with the situation of believers ("but our citizenship is in heaven") in the verse after that, make it seem that they were not Christians. Also, it does not seem that these many were part of the Philippian congregation, to whom he wrote with great warmth and affirmation.
Nevertheless there is great danger here for us. Not only do we need to be ready to reject the seduction by which people like this would draw our joy away from Christ, we also need to watch our own hearts, and help each other beware of that tendency in our own hearts. As we Christians slip away from the attitudes that Paul has been trying to develop in this entire chapter, and fall into the attitudes that he has repeatedly warned us against in this chapter, do we not then resemble too much those enemies of the cross of Christ? We are not His enemies but His beloved children - and that lasts forever - but if we lose our first love, if we slip away from that joy in the Gospel, and if we then begin to pride ourselves instead on our spiritual attainments or quality of life, without losing the salvation He has guaranteed we may act much too much like enemies of the cross of Christ. The cross calls us to humility, but we have become proud. The cross calls us to find our identity in our salvation, but we find our identity in our accomplishments. The cross offers us joy in being loved by our Savior, but we scramble and scrape around to grasp at a bit of joy in our accomplishments, a bit in the praise and respect others give us, and now and then even a bit in the dark entertainments the world offers its citizens. Is not this all too prevalent heart attitude the reason Paul was often telling them, and even weeping to write of again as he composed these lines?
The specific identity of the many that would threaten the Philippian congregation of the middle of the first century ad is an interesting historical issue, but if we want to apply the Word of God we must consider carefully who in our lives are enemies of the cross of Christ that threaten to draw us away from the mindset of finding our worth in Christ, delighting in the Gospel, and rejoicing in the Lord. Anyone that would draw us away from such goals, which they might refer to as our "quaint religious ideas," towards the mindset and activities they are using to try to fill the empty ache of their hearts are on the one hand enemies of the cross of Christ, and on the other hand people in need of the Lord. The earnestness of Paul's warning here should remind us that we live with the real danger of being tricked into believing that something other than Christ can bring us the deep settled joy Paul is writing about.
3:19: Their end is ruin,188 their god is their belly, and their glory is in their shame. They set their minds189 on earthly things.
While it is possible that he is simply saying that the end result of their attitudes is rot and ruin rather than eternal hell, the end Paul writes of here seems to refer to their ultimate status in hell. Given the contrast with "our citizenship" in the next verse, it does seem like Paul is saying these people are not citizens of the Kingdom of Heaven at all.
While our Savior was glorified because He was willing to endure humiliation for us, these people's end is ruin, because they delight in what is shameful.
As Paul looked for value in life, as he looked for what would bring true joy, he realized that his religious status and attainments were all as good as rubbish, and he decided to find his joy in the Lord. These people did not make the same decision.
Whether these people are sensual antinomians or scrupulously religious, they have nothing of the joy of the Lord, because they are focusing on earthly things. From a human perspective, we might be tempted to think that Paul is a bit out of balance if he has often been telling them, and as he wrote this letter was even weeping, warning them about people that set their minds on earthly things. However, this is crucial to our spiritual development. Like Paul we can consider all things rubbish and refuse, rejoicing in the Lord, or we can be led along by the enemies of the cross to their substitute joys.
3:20: But our citizenship is in heaven,190 out of which we are awaiting a Savior, the Lord Jesus Christ,
In contrast with those who set their minds on earthly things, our citizenship is in heaven. They are headed to ruin, but we are awaiting a Savior, the Lord Jesus Christ. By pointing out how fundamentally different our situation is, Paul reminds us again how utterly inappropriate it would be for us to act like them, or look for joy in the same places where they look for joy.
3:21: who will transform191 our humble bodies to conformity 192 with His glorious body by the working of His ability even to subject all things to Himself.
Our Savior will not simply save us from our sin, He will transform our humble physical bodies making them like His glorious body. When He does, our bodies will be appropriate for our citizenship! This is the wonder of the resurrection, and it is promised to all believers.193
