CHAPTER 3
. WARNING AGAINST
JUDAIZERS: HE
HAS GREATER
CAUSE THAN THEY
TO TRUST IN LEGAL
RIGHTEOUSNESS, BUT
RENOUNCED IT
FOR CHRIST'S
RIGHTEOUSNESS, IN WHICH
HE PRESSES
AFTER PERFECTION:
WARNING AGAINST CARNAL
PERSONS: CONTRAST
OF THE BELIEVER'S
LIFE AND HOPE.
1. Finally—rather, not with
the notion of time, but making a transition to another general
subject, "Furthermore" [BENGEL
and WAHL] as in . Literally, "As to what remains," c. It is often
used at the conclusion of Epistles for "finally" (Ephesians 6:10
2 Thessalonians 3:1). But it is not
restricted to this meaning, as ALFORD
thinks, supposing that Paul used it here intending to close his
Epistle, but was led by the mention of the Judaizers into a more
lengthened dissertation.
the same things—concerning
"rejoicing," the prevailing feature in this Epistle
(Philippians 1:18; Philippians 1:25;
Philippians 2:17; Philippians 4:4,
where, compare the "again I say," with "the same
things" here).
In the Lord—marks the
true ground of joy, in contrast with "having confidence in the
flesh," or in any outward sensible matter of boasting (Philippians 4:4).
not grievous—"not
irksome."
for you it is safe—Spiritual
joy is the best safety against error (Philippians 3:2;
Nehemiah 8:10, end).
2. Beware—Greek, "Have
your eye on" so as to beware of. Contrast "mark," or
"observe," namely, so as to follow .
dogs—Greek, "the
dogs," namely, those impure persons "of whom I have told
you often" (Philippians 3:18;
Philippians 3:19); "the abominable"
(compare Revelation 21:8; Revelation 22:15;
Matthew 7:6; Titus 1:15;
Titus 1:16): "dogs" in
filthiness, unchastity, and snarling (Deuteronomy 23:18;
Psalms 59:6; Psalms 59:14;
Psalms 59:15; 2 Peter 2:22):
especially "enemies of the cross of Christ" (Philippians 3:18;
Psalms 22:16; Psalms 22:20).
The Jews regarded the Gentiles as "dogs" (Psalms 22:20); but by their own unbelief they have ceased to be the true
Israel, and are become "dogs" (compare Isaiah 56:10;
Isaiah 56:11).
evil workers— (Isaiah 56:11), "deceitful workers." Not simply "evildoers"
are meant, but men who "worked," indeed, ostensibly for the
Gospel, but worked for evil: "serving not our Lord, but their
own belly" (Philippians 3:19;
compare Romans 16:18). Translate,
"The evil workmen," that is, bad teachers
(compare 2 Timothy 2:15).
concision—Circumcision
had now lost its spiritual significance, and was now become to those
who rested on it as any ground of justification, a senseless
mutilation. Christians have the only true circumcision,
namely, that of the heart; legalists have only "concision,"
that is, the cutting off of the flesh. To make "cuttings
in the flesh" was expressly prohibited by the law (2 Timothy 2:15): it was a Gentile-heathenish practice (2 Timothy 2:15); yet this, writes Paul indignantly, is what these
legalists are virtually doing in violation of the law. There
is a remarkable gradation, says BIRKS
[Horæ Apostolicæ] in Paul's language as to circumcision. In
his first recorded discourse (2 Timothy 2:15), circumcision is not named, but implied as included in the
law of Moses which cannot justify. Six or seven years later, in the
Epistle to Galatians (Galatians 3:3),
the first Epistle in which it is named, its spiritual inefficiency is
maintained against those Gentiles who, beginning in the Spirit,
thought to be perfected in the flesh. Later, in Epistle to Romans
(Romans 2:28; Romans 2:29),
he goes farther, and claims the substance of it for every believer,
assigning the shadow only of it to the unbelieving Jew. In Epistle to
Colossians (Colossians 2:11; Colossians 3:11),
still later, he expounds more fully the true circumcision as the
exclusive privilege of the believer. Last of all here, the very name
is denied to the legalist, and a term of reproach is substituted,
"concision," or flesh-cutting. Once obligatory on
all the covenant-people, then reduced to a mere national distinction,
it was more and more associated in the apostle's experience with the
open hostility of the Jews, and the perverse teaching of false
brethren.
3. "We are the (real)
circumcision" (Romans 2:25-29;
Colossians 2:11).
worship God in the Spirit—The
oldest manuscripts read, "worship by the Spirit of God";
our religious service is rendered by the Spirit (John 4:23;
John 4:24). Legal worship was
outward, and consisted in outward acts, restricted to certain times
and places. Christian worship is spiritual, flowing from the
inworkings of the Holy Spirit, not relating to certain isolated acts,
but embracing the whole life (John 4:24). In the former, men trusted in something human, whether
descent from the theocratic nation, or the righteousness of the law,
or mortification of "the flesh" ("Having confidence,"
or "glorying in the flesh") [NEANDER]
(Romans 1:9).
rejoice in Christ Jesus—"make
our boast in Christ Jesus," not in the law: the ground of
their boasting.
have no confidence in the
flesh—but in the Spirit.
4. "Although I (emphatical)
might have confidence even in the flesh." Literally, "I
having," but not using, "confidence in the flesh."
I more—have more
"whereof I might have confidence in the flesh."
5. In three particulars he shows
how he "might have confidence in the flesh" (): (1) His pure Jewish blood. (2) His legal preciseness and
high status as such. (3) His zeal for the law. The Greek is
literally, "Being in circumcision an eighth day person,"
that is, not one circumcised in later life as a proselyte, but on the
eighth day after birth, as the law directed in the case of Jew-born
infants.
of the tribe
of Benjamin—son of Rachel, not of the maid-servant [BENGEL].
Hebrew of the Hebrews—neither
one or other parent being Gentile. The "Hebrew," wherever
he dwelt, retained the language of his fathers. Thus Paul,
though settled in Tarsus, a Greek city, calls himself a Hebrew. A
"Grecian" or Hellenist, on the other hand, in the New
Testament, is the term used for a "Greek-speaking"
Jew [TRENCH].
touching the law—that
is, as to legal status and strictness.
a Pharisee—"of the
straitest sect" (Acts 26:5).
6. Concerning—Translate as
before and after, "As touching Zeal" (compare
Acts 22:3; Acts 26:9).
blameless—Greek,
"having become blameless" as to ceremonial
righteousness: having attained in the eyes of man blameless
legal perfection. As to the holiness before God, which is the
inner and truest spirit of the law, and which flows from "the
righteousness of God by faith," he on the contrary declares (Acts 26:9) that he has not attained perfection.
7. gain—rather as Greek,
"gains"; including all possible advantages of outward
status, which he had heretofore enjoyed.
I counted—Greek,
"I have counted for Christ's sake loss." He no
longer uses the plural as in "gains"; for he counts them
all but one great "loss" (Matthew 16:26;
Luke 9:25).
8. Yea doubtless—The oldest
manuscripts omit "doubtless" (Greek, "ge"):
translate, "nay more." Not only "have I
counted" those things just mentioned "loss for
Christ's sake, but, moreover, I even DO
count ALL things but
loss," c.
for the excellency—Greek,
"On account of the surpassing excellency (the supereminence
above them all) of the knowledge of Christ Jesus."
my Lord—believing and
loving appropriation of Him (Psalms 63:1
John 20:28).
for whom—"on
account of whom."
I have suffered the loss—not
merely I "counted" them "loss," but have
actually lost them.
all things—The Greek
has the article, referring to the preceding "all things";
"I have suffered the loss of them all."
dung—Greek,
"refuse (such as excrements, dregs, dross) cast to the dogs,"
as the derivation expresses. A "loss" is of something
having value; but "refuse" is thrown away as not worthy of
being any more touched or looked at.
win—Translate, to
accord with the translation, John 20:28, "gain Christ." A man cannot make other
things his "gain" or chief confidence, and at the same time
"gain Christ." He who loses all things, and even himself,
on account of Christ, gains Christ: Christ is His, and He is Christ's
(Song of Solomon 2:16; Song of Solomon 6:3;
Luke 9:23; Luke 9:24;
1 Corinthians 3:23).
9. be found in him—"be
found" at His coming again, living spiritually "in Him"
as the element of my life. Once lost, I have been "found,"
and I hope to be perfectly "found" by Him ().
own righteousness . . . of
the law— (Philippians 3:6; Romans 10:3;
Romans 10:5). "Of," that
is, from.
righteousness . . . of God by
faith—Greek, "which is from God (resting)
upon faith." Paul was transported from legal bondage into
Christian freedom at once, and without any gradual transition. Hence,
the bands of Pharisaism were loosed instantaneously; and opposition
to Pharisaic Judaism took the place of opposition to the Gospel. Thus
God's providence fitly prepared him for the work of overthrowing all
idea of legal justification. "The righteousness of faith,"
in Paul's sense, is the righteousness or perfect holiness of Christ
appropriated by faith, as the objective ground of confidence
for the believer, and also as a new subjective principle of
life. Hence it includes the essence of a new disposition, and may
easily pass into the idea of sanctification, though the two ideas are
originally distinct. It is not any arbitrary act of God, as if he
treated as sinless a man persisting in sin, simply because he
believes in Christ; but the objective on the part of God
corresponds to the subjective on the part of man, namely,
faith. The realization of the archetype of holiness through Christ
contains the pledge that this shall be realized in all who are one
with Him by faith, and are become the organs of His Spirit. Its germ
is imparted to them in believing although the fruit of a life
perfectly conformed to the Redeemer, can only be gradually developed
in this life [NEANDER].
10. That I may know
him—experimentally. The aim of the "righteousness"
just mentioned. This verse resumes, and more fully explains, "the
excellency of the knowledge of Christ" (). To know HIM is
more than merely to know a doctrine about Him. Believers are
brought not only to redemption, but to the Redeemer Himself.
the power of his
resurrection—assuring believers of their justification (Romans 4:25;
1 Corinthians 15:17), and raising them up
spiritually with Him, by virtue of their identification with Him in
this, as in all the acts of His redeeming work for us (Romans 6:4;
Colossians 2:12; Colossians 3:1).
The power of the Divine Spirit, which raised Him from literal death,
is the same which raises believers from spiritual death now (Ephesians 1:19;
Ephesians 1:20), and shall raise their
bodies from literal death hereafter (Ephesians 1:20).
the fellowship of his
sufferings—by identification with Him in His sufferings and
death, by imputation; also, in actually bearing the
cross whatever is laid on us, after His example, and so "filling
up that which is behind of the afflictions of Christ" (Ephesians 1:20); and in the will to bear aught for His sake (Matthew 10:38;
Matthew 16:24; 2 Timothy 2:11).
As He bore all our sufferings (2 Timothy 2:11), so we participate in His.
made conformable unto his
death—"conformed to the likeness of His death,"
namely, by continued sufferings for His sake, and mortifying of the
carnal self (Romans 8:29; 1 Corinthians 15:31;
2 Corinthians 4:10-12; Galatians 2:20).
12. Translate, "Not that
I," c. (I do not wish to be understood as saying that,
&c.).
attained—"obtained,"
namely, a perfect knowledge of Christ, and of the power of His death,
and fellowship of His sufferings, and a conformity to His death.
either were already
perfect—"or am already perfected," that
is, crowned with the garland of victory, my course completed,
and perfection absolutely reached. The image is that of a race
course throughout. See 1 Corinthians 9:24
Hebrews 12:23. See TRENCH
[Greek Synonyms of the New Testament].
I follow after—"I
press on."
apprehend . . .
apprehended—"If so be that I may lay hold on
that (namely, the prize, Hebrews 12:23) for which also I was laid hold on by Christ"
(namely, at my conversion, Song of Solomon 1:4;
1 Corinthians 13:12).
Jesus—omitted in the
oldest manuscripts. Paul was close to "apprehending" the
prize (2 Timothy 4:7; 2 Timothy 4:8).
Christ the Author, is also the Finisher of His people's "race."
13. I—whatever others count as
to themselves. He who counts himself perfect, must deceive himself by
calling sin infirmity (1 John 1:8);
at the same time, each must aim at perfection, to be a
Christian at all (Matthew 5:48).
forgetting those things . . .
behind—Looking back is sure to end in going back
(Luke 9:62): So Lot's wife (Luke 9:62). If in stemming a current we cease pulling the oar against
it, we are carried back. God's word to us is as it was to Israel,
"Speak unto the children of Israel that they go forward"
(Exodus 14:15). The Bible is our
landmark to show us whether we are progressing or retrograding.
reaching forth—with
hand and foot, like a runner in a race, and the body bent forward.
The Christian is always humbled by the contrast between what he is
and what he desires to be. The eye reaches before and draws on the
hand, the hand reaches before and draws on the foot [BENGEL].
unto—towards (Exodus 14:15).
14. high calling—literally,
"the calling that is above" (Galatians 4:26;
Colossians 3:1): "the heavenly
calling" (Hebrews 3:1). "The
prize" is "the crown of righteousness" (1 Corinthians 9:24;
2 Timothy 4:8). 2 Timothy 4:8, "crown of life." 2 Timothy 4:8, "a crown of glory that fadeth not away." "The
high," or "heavenly calling," is not restricted, as
ALFORD thinks, to Paul's
own calling as an apostle by the summons of God from heaven; but the
common calling of all Christians to salvation in Christ, which
coming from heaven invites us to heaven, whither accordingly our
minds ought to be uplifted.
15. therefore—resuming . "As many of us then, as are perfect," that is,
full grown (no longer "babes") in the Christian life
(Philippians 3:3, "worshipping God
in the Spirit, and having no confidence in the flesh"), Philippians 3:3, fully established in things of God. Here, by "perfect,"
he means one fully fit for running [BENGEL];
knowing and complying with the laws of the course (Philippians 3:3). Though "perfect" in this sense, he was not yet
"made perfect" (Greek) in the sense intended in Philippians 3:3, namely, "crowned with complete victory,"
and having attained absolute perfection.
thus minded—having the
mind which he had described, Philippians 3:3.
otherwise minded—having
too high an opinion of yourselves as to your attainment of Christian
perfection. "He who thinks that he has attained
everything, hath nothing" [CHRYSOSTOM].
Probably, too, he refers to those who were tempted to think to attain
to perfection by the law (Philippians 3:3): who needed the warning (Philippians 3:3), "Beware of the concision," though on account of
their former piety, Paul hopes confidently (as in Philippians 3:3) that God will reveal the path of right-mindedness to them.
Paul taught externally God "reveals" the truth internally
by His Spirit (Matthew 11:25; Matthew 16:17;
1 Corinthians 3:6).
unto you—who sincerely
strive to do God's will (John 7:17;
Ephesians 1:17).
16. The expectation of a new
revelation is not to make you less careful in walking according to
whatever degree of knowledge of divine things and perfection you have
already attained. God makes further revelations to those who walk up
to the revelations they already have ().
rule, let us mind the same
thing—omitted in the oldest manuscripts. Perhaps partly
inserted from Galatians 6:16; Philippians 2:2.
Translate then, "Whereunto we have attained, let us walk on (a
military term, march in order) in the same (the measure of
knowledge already attained)."
17. followers—Greek,
"imitators together."
of me—as I am an
imitator of Christ (): Imitate me no farther than as I imitate Christ. Or as
BENGEL "My fellow
imitators of God" or "Christ"; "imitators of
Christ together with me" (see on ; Ephesians 5:1).
mark—for imitation.
which walk so as ye have us
for an ensample—In English Version of the former clause,
the translation of this clause is, "those who are walking so as
ye have an example in us." But in BENGEL'S
translation, "inasmuch as," or "since," instead
of "as."
18. many walk—in such a
manner. Follow not evildoers, because they are "many" (). Their numbers are rather a presumption against their being
Christ's "little flock" ().
often—There is need of
constant warning.
weeping— (). A hard tone in speaking of the inconsistencies of
professors is the very opposite of Paul's spirit, and David's (), and Jeremiah's (). The Lord and His apostles, at the same time, speak more
strongly against empty professors (as the Pharisees), than against
open scoffers.
enemies of the cross of
Christ—in their practice, not in doctrine (Galatians 6:14;
Hebrews 6:6; Hebrews 10:29).
19. destruction—everlasting at
Christ's coming. Philippians 1:28,
"perdition"; the opposite word is "Saviour" (Philippians 1:28).
end—fixed doom.
whose god is their belly—
(Romans 16:18); hereafter to be
destroyed by God (1 Corinthians 6:13). In
contrast to our "body" (1 Corinthians 6:13), which our God, the Lord Jesus, shall "fashion
like unto His glorious body." Their belly is now pampered, our
body now wasted; then the respective states of both shall be
reversed.
glory is in their shame—As
"glory" is often used in the Old Testament for God
(Psalms 106:20), so here it
answers to "whose God," in the parallel clause; and "shame"
is the Old Testament term contemptuously given to an idol (Psalms 106:20, Margin). Hosea 4:7
seems to be referred to by Paul (compare Hosea 4:7). There seems no allusion to circumcision, as no longer
glorious, but a shame to them (Hosea 4:7). The reference of the immediate context is to sensuality,
and carnality in general.
mind earthly things—
(Romans 8:5). In contrast to Philippians 3:20;
Colossians 3:2.
20. our conversation—rather,
"our state" or "country"; our citizenship: our
life as citizens. We are but pilgrims on earth; how then
should we "mind earthly things?" (Philippians 3:19;
Hebrews 11:9; Hebrews 11:10;
Hebrews 11:13-16). Roman
citizenship was then highly prized; how much more should the heavenly
citizenship (Acts 22:28; compare
Luke 10:20)?
is—Greek, "has
its existence."
in heaven—Greek,
"in the heavens."
look for the Saviour, the
Lord Jesus Christ—"We wait for (so the same Greek
is translated, Romans 8:19) the
Lord Jesus as a (that is, in the capacity of a) Saviour" (Romans 8:19). That He is "the Lord," now exalted above every
name, assures our expectation (Romans 8:19). Our High Priest is gone up into the Holy of Holies not
made with hands, there to atone for us; and as the Israelites stood
outside the tabernacle, expecting Aaron's return (compare Romans 8:19), so must we look unto the heavens expecting Christ thence.
21. Greek, "Who
shall transfigure the body of our humiliation (namely,
in which our humiliation has place, 2 Corinthians 4:10;
Ephesians 2:19; 2 Timothy 2:12),
that it may be conformed unto the body of His glory
(namely, in which His glory is manifested), according to the
effectual working whereby," c. Not only shall He come as
our "Saviour," but also as our Glorifier.
even—not only to make
the body like His own, but "to subdue all things,"
even death itself, as well as Satan and sin. He gave a sample of the
coming transfiguration on the mount (2 Timothy 2:12, &c.). Not a change of identity, but of fashion
or form (Psalms 17:15
1 Corinthians 15:51). Our spiritual
resurrection now is the pledge of our bodily resurrection to glory
hereafter (Philippians 3:20; Romans 8:11).
As Christ's glorified body was essentially identical with His body of
humiliation; so our resurrection bodies as believers, since they
shall be like His, shall be identical essentially with our present
bodies, and yet "spiritual bodies" (Romans 8:11). Our "hope" is, that Christ, by His rising
from the dead, hath obtained the power, and is become the pattern, of
our resurrection (Micah 2:13).
CHAPTER 3
. WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE.
1. Finally—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in . Literally, "As to what remains," c. It is often used at the conclusion of Epistles for "finally" (Ephesians 6:10 2 Thessalonians 3:1). But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.
the same things—concerning "rejoicing," the prevailing feature in this Epistle (Philippians 1:18; Philippians 1:25; Philippians 2:17; Philippians 4:4, where, compare the "again I say," with "the same things" here).
In the Lord—marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (Philippians 4:4).
not grievous—"not irksome."
for you it is safe—Spiritual joy is the best safety against error (Philippians 3:2; Nehemiah 8:10, end).
2. Beware—Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow .
dogs—Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Philippians 3:18; Philippians 3:19); "the abominable" (compare Revelation 21:8; Revelation 22:15; Matthew 7:6; Titus 1:15; Titus 1:16): "dogs" in filthiness, unchastity, and snarling (Deuteronomy 23:18; Psalms 59:6; Psalms 59:14; Psalms 59:15; 2 Peter 2:22): especially "enemies of the cross of Christ" (Philippians 3:18; Psalms 22:16; Psalms 22:20). The Jews regarded the Gentiles as "dogs" (Psalms 22:20); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Isaiah 56:10; Isaiah 56:11).
evil workers— (Isaiah 56:11), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Philippians 3:19; compare Romans 16:18). Translate, "The evil workmen," that is, bad teachers (compare 2 Timothy 2:15).
concision—Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (2 Timothy 2:15): it was a Gentile-heathenish practice (2 Timothy 2:15); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (2 Timothy 2:15), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Galatians 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Romans 2:28; Romans 2:29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Colossians 2:11; Colossians 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.
3. "We are the (real) circumcision" (Romans 2:25-29; Colossians 2:11).
worship God in the Spirit—The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (John 4:23; John 4:24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (John 4:24). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] (Romans 1:9).
rejoice in Christ Jesus—"make our boast in Christ Jesus," not in the law: the ground of their boasting.
have no confidence in the flesh—but in the Spirit.
4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."
I more—have more "whereof I might have confidence in the flesh."
5. In three particulars he shows how he "might have confidence in the flesh" (): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.
of the tribe of Benjamin—son of Rachel, not of the maid-servant [BENGEL].
Hebrew of the Hebrews—neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [TRENCH].
touching the law—that is, as to legal status and strictness.
a Pharisee—"of the straitest sect" (Acts 26:5).
6. Concerning—Translate as before and after, "As touching Zeal" (compare Acts 22:3; Acts 26:9).
blameless—Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (Acts 26:9) that he has not attained perfection.
7. gain—rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
I counted—Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Matthew 16:26; Luke 9:25).
8. Yea doubtless—The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," c.
for the excellency—Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."
my Lord—believing and loving appropriation of Him (Psalms 63:1 John 20:28).
for whom—"on account of whom."
I have suffered the loss—not merely I "counted" them "loss," but have actually lost them.
all things—The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."
dung—Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.
win—Translate, to accord with the translation, John 20:28, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Song of Solomon 2:16; Song of Solomon 6:3; Luke 9:23; Luke 9:24; 1 Corinthians 3:23).
9. be found in him—"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him ().
own righteousness . . . of the law— (Philippians 3:6; Romans 10:3; Romans 10:5). "Of," that is, from.
righteousness . . . of God by faith—Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].
10. That I may know him—experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself.
the power of his resurrection—assuring believers of their justification (Romans 4:25; 1 Corinthians 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Romans 6:4; Colossians 2:12; Colossians 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Ephesians 1:19; Ephesians 1:20), and shall raise their bodies from literal death hereafter (Ephesians 1:20).
the fellowship of his sufferings—by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (Ephesians 1:20); and in the will to bear aught for His sake (Matthew 10:38; Matthew 16:24; 2 Timothy 2:11). As He bore all our sufferings (2 Timothy 2:11), so we participate in His.
made conformable unto his death—"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Romans 8:29; 1 Corinthians 15:31; 2 Corinthians 4:10-12; Galatians 2:20).
11. If by any means—not implying uncertainty of the issue, but the earnestness of the struggle of faith (1 Corinthians 9:26; 1 Corinthians 9:27), and the urgent need of jealous self-watchfulness (1 Corinthians 9:27).
attain unto the resurrection of the dead—The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1 Corinthians 15:23; 1 Thessalonians 4:15; Revelation 20:5; Revelation 20:6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Romans 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Philippians 3:20; Philippians 3:21). Compare "accounted worthy to obtain the resurrection from the dead" (Philippians 3:21). "The resurrection of the just" (Philippians 3:21).
12. Translate, "Not that I," c. (I do not wish to be understood as saying that, &c.).
attained—"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.
either were already perfect—"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1 Corinthians 9:24 Hebrews 12:23. See TRENCH [Greek Synonyms of the New Testament].
I follow after—"I press on."
apprehend . . . apprehended—"If so be that I may lay hold on that (namely, the prize, Hebrews 12:23) for which also I was laid hold on by Christ" (namely, at my conversion, Song of Solomon 1:4; 1 Corinthians 13:12).
Jesus—omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (2 Timothy 4:7; 2 Timothy 4:8). Christ the Author, is also the Finisher of His people's "race."
13. I—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1 John 1:8); at the same time, each must aim at perfection, to be a Christian at all (Matthew 5:48).
forgetting those things . . . behind—Looking back is sure to end in going back (Luke 9:62): So Lot's wife (Luke 9:62). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (Exodus 14:15). The Bible is our landmark to show us whether we are progressing or retrograding.
reaching forth—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL].
unto—towards (Exodus 14:15).
14. high calling—literally, "the calling that is above" (Galatians 4:26; Colossians 3:1): "the heavenly calling" (Hebrews 3:1). "The prize" is "the crown of righteousness" (1 Corinthians 9:24; 2 Timothy 4:8). 2 Timothy 4:8, "crown of life." 2 Timothy 4:8, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.
15. therefore—resuming . "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Philippians 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), Philippians 3:3, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (Philippians 3:3). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Philippians 3:3, namely, "crowned with complete victory," and having attained absolute perfection.
thus minded—having the mind which he had described, Philippians 3:3.
otherwise minded—having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Philippians 3:3): who needed the warning (Philippians 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Philippians 3:3) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Matthew 11:25; Matthew 16:17; 1 Corinthians 3:6).
unto you—who sincerely strive to do God's will (John 7:17; Ephesians 1:17).
16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have ().
rule, let us mind the same thing—omitted in the oldest manuscripts. Perhaps partly inserted from Galatians 6:16; Philippians 2:2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."
17. followers—Greek, "imitators together."
of me—as I am an imitator of Christ (): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on ; Ephesians 5:1).
mark—for imitation.
which walk so as ye have us for an ensample—In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."
18. many walk—in such a manner. Follow not evildoers, because they are "many" (). Their numbers are rather a presumption against their being Christ's "little flock" ().
often—There is need of constant warning.
weeping— (). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (), and Jeremiah's (). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.
enemies of the cross of Christ—in their practice, not in doctrine (Galatians 6:14; Hebrews 6:6; Hebrews 10:29).
19. destruction—everlasting at Christ's coming. Philippians 1:28, "perdition"; the opposite word is "Saviour" (Philippians 1:28).
end—fixed doom.
whose god is their belly— (Romans 16:18); hereafter to be destroyed by God (1 Corinthians 6:13). In contrast to our "body" (1 Corinthians 6:13), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.
glory is in their shame—As "glory" is often used in the Old Testament for God (Psalms 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Psalms 106:20, Margin). Hosea 4:7 seems to be referred to by Paul (compare Hosea 4:7). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Hosea 4:7). The reference of the immediate context is to sensuality, and carnality in general.
mind earthly things— (Romans 8:5). In contrast to Philippians 3:20; Colossians 3:2.
20. our conversation—rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Philippians 3:19; Hebrews 11:9; Hebrews 11:10; Hebrews 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Acts 22:28; compare Luke 10:20)?
is—Greek, "has its existence."
in heaven—Greek, "in the heavens."
look for the Saviour, the Lord Jesus Christ—"We wait for (so the same Greek is translated, Romans 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (Romans 8:19). That He is "the Lord," now exalted above every name, assures our expectation (Romans 8:19). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Romans 8:19), so must we look unto the heavens expecting Christ thence.
21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2 Corinthians 4:10; Ephesians 2:19; 2 Timothy 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," c. Not only shall He come as our "Saviour," but also as our Glorifier.
even—not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (2 Timothy 2:12, &c.). Not a change of identity, but of fashion or form (Psalms 17:15 1 Corinthians 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Philippians 3:20; Romans 8:11). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (Romans 8:11). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Micah 2:13).