Finally, my brethren, rejoice in the Lord - That is, in the Lord Jesus; see Philippians 3:3; compare the Acts 1:24 note, and 1 Thessalonians 5:16 note. The idea here is, that it is the duty of Christians to rejoice in the Lord Jesus Christ. This duty implies the following things:
(1) They should rejoice that they have such a Saviour. People everywhere have felt the need of a Saviour, and to us it should be a subject of unfeigned joy that one has been provided for us. When we think of our sins, we may now rejoice that there is one who can deliver us from them; when we think of the worth of the soul, we may rejoice that there is one who can save it from death; when we think of our danger, we can rejoice that there is one who can rescue us from all peril, and bring us to a world where we shall be for ever safe.
(2) We may rejoice that we have such a Saviour. He is just such as we need. He accomplishes just what we want a Saviour to do. We need one to make known to us a way of pardon, and he does it. We need one to make an atonement for sin, and he does it. We need one to give us peace from a troubled conscience, and he does it. We need one to support us in trials and bereavements, and he does it. We need one who can comfort us on the bed of death, and guide us through the dark valley, and the Lord Jesus is just what we want. When we look at his character, it is just such as it should be to win our hearts, and to make us love him; and when we look at what he has done, we see that he has accomplished all that we can desire, and why should we not rejoice?
(3) We may and should rejoice in him. The principal joy of the true Christian should be in the Lord. He should find his happiness not in riches, or gaiety, or vanity, or ambition, or books, or in the world in any form, but in communion with the Lord Jesus, and in the hope of eternal life through him. In his friendship, and in his service, should be the highest of our joys, and in these we may always be happy. It is the privilege, therefore, of a Christian to rejoice. He has more sources of joy than any other man - sources which do not fail when all others fail. Religion is not sadness or melancholy, it is joy; and the Christian should never leave the impression on others that his religion makes him either gloomy or morose. A cheerful countenance, an eye of benignity, a conversation pleasant and kind, should always evince the joy of his heart, and in all his contact with the world around hint he should show that his heart is full of joy.
To write the same things - That is, to repeat the same truths and admonitions. Perhaps he refers in this to the exhortations which he had given them when he was with them, on the same topics on which he is now writing to them. He says, that for him to record these exhortations, and transmit them by a letter, might be the means of permanent welfare to them, and would not be burdensome or oppressive to him. It was not absolutely necessary for them, but still it would be conducive to their order and comfort as a church. We may suppose that this chapter is a summary of what he had often inculcated when he was with them.
To me indeed is not grievous - It is not burdensome or oppressive to me to repeat these exhortations in this manner. They might suppose that in the multitude of cares which he had, and in his trials in Rome, it might be too great a burden for him to bestow so much attention on their interests.
But for you it is safe - It will contribute to your security as Christians, to have these sentiments and admonitions on record. They were exposed to dangers which made them proper. What those dangers were, the apostle specifies in the following verses.

Beware of dogs - Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses; compare 1 Kings 14:11; 1Ki 16:4; 1 Kings 21:19. They are held as unclean, and to call one a dog is a much stronger expression of contempt there than with us; 1 Samuel 17:43; 2 Kings 8:13. The Jews called the pagan dogs, and the Muslims call Jews and Christians by the same name. The term dog also is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here. It is possible that the language used here may have been derived from some custom of affixing a caution, on a house that was guarded by a dog, to persons approaching it. Lenfant remarks that at Rome it was common for a dog to lie chained before the door of a house, and that a notice was placed in sight, “Beware of the dog.” The same notice I have seen in this city affixed to the kennel of dogs in front of a bank, that were appointed to guard it. The reference here is, doubtless, to Judaizing teachers, and the idea is, that they were contentious, troublesome, dissatisfied, and would produce disturbance. The strong language which the apostle uses here, shows the sense which he had of the danger arising from their influence. It may be observed, however, that the term dogs is used in ancient writings with great frequency, and even by the most grave speakers. It is employed by the most dignified characters in the Iliad (Boomfield), and the name was given to a whole class of Greek philosophers - the Cynics. It is used in one instance by the Saviour; Matthew 7:6. By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn manner against them.
Beware of evil workers - Referring, doubtless, to the same persons that he had characterized as dogs The reference is to Jewish teachers, whose doctrines and influence he regarded only as evil We do not know what was the nature of their teaching, but we may presume that it consisted much in urging the obligations of the Jewish rites and ceremonies; in speaking of the advantage of having been born Jews: and in urging a compliance with the law in order to justification before God. In this way their teachings tended to set aside the great doctrine of salvation by the merits of the Redeemer.
Beware of the concision - Referring, doubtless, also to the Jewish teachers. The word rendered “concision” - κατατομή katatomē - means properly a cutting off, a mutilation. It is used here contemptuously for the Jewish circumcision in contrast with the true circumcision. Robinson, Lexicon. It is not to be understood that Paul meant to throw contempt on circumcision as enjoined by God, and as practiced by the pious Jews of other times (compare Acts 16:3), but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it, instead of its being only a sign of the covenant with God. Such a doctrine, as they held it, was a mere cutting off of the flesh, without understanding anything of the true nature of the rite, and, hence, the unusual term by which he designates it. Perhaps, also, there may be included the idea that a doctrine so held would be in fact a cutting off of the soul; that is, that it tended to destruction. Their cutting and mangling the flesh might be regarded as an emblem of the manner in which their doctrine would cut and mangle the church - Doddridge. The meaning of the whole is, that they did not understand the true nature of the doctrine of circumcision, but that with them it was a mere cutting of the flesh, and tended to destroy the church.

For we are the circumcision - We who are Christians. We have and hold the true doctrine of circumcision. We have that which was intended to be secured by this rite - for we are led to renounce the flesh, and to worship God in the spirit. The apostle in this verse teaches that the ordinance of circumcision was not designed to be a mere outward ceremony, but was intended to be emblematic of the renunciation of the flesh with its corrupt propensities, and to lead to the pure and spiritual worship of God. In this, he has undoubtedly stated its true design. They who now urged it as necessary to salvation, and who made salvation depend on its mere outward observance, had lost sight of this object of the rite. But this, the real design of circumcision, was attained by those who had been led to renounce the flesh, and who had devoted themselves to the worship of God; see the notes at Romans 2:28-29.
Which worship God in the spirit - See the notes at John 4:24; compare Genesis 17:10-14.
And rejoice in Christ Jesus - See Philippians 3:1. That is, we have, through him, renounced the flesh; we have become the true worshippers of God, and have thus attained what was originally contemplated by circumcision, and by all the other rites of religion.
And have no confidence in the flesh - In our own corrupt nature; or in any ordinances that relate merely to the flesh. We do not depend on circumcision for salvation, or on any external rites and forms whatever - on any advantage of rank, or blood. The word “flesh” here seems to refer to every advantage which any may have of birth; to any external conformity to the law, and to everything which unaided human nature can do to effect salvation. Or none of these things can we put reliance for salvation; none of them will constitute a ground of hope.

Though I might also have confidence in the flesh - That is, though I had uncommon advantages of this kind; and if anyone could have trusted in them, I could have done it. The object of the apostle is to show that he did not despise those things because he did not possess them, but because he now saw that they were of no value in the great matter of salvation. Once he had confided in them, and if anyone could find any ground of reliance on them, he could have found more than any of them. But he had seen that all these things were valueless in regard to the salvation of the soul. We may remark here, that Christians do not despise or disregard advantages of birth, or amiableness of manners, or external morality, because they do not possess them - but because they regard them as insufficient to secure their salvation. They who have been most amiable and moral before their conversion will speak in the most decided manner of the insufficiency of these things for salvation, and of the danger of relying on them. They have once tried it, and they now see that their feet were standing on a slippery rock. The Greek here is, literally: “although I (was) having confidence in the flesh.” The meaning is, that he had every ground of confidence in the flesh which anyone could have, and that if there was any advantage for salvation to be derived from birth, and blood, and external conformity to the law, he possessed it. He had more to rely on than most other people had; nay, he could have boasted of advantages of this sort which could not be found united in any other individual. What those advantages were, he proceeds to specify.

Circumcised the eighth day - That is, he was circumcised in exact compliance with the law. If there was any ground confidence from such compliance with the law, he had it. The law required that circumcision should be performed on the eighth day Genesis 17:12; Leviticus 12:3; Luke 1:59; but it is probable that, in some cases, this was delayed on account of sickness, or from some other cause; and, in the case of proselytes, it was not performed until adult age; see Acts 16:3. But Paul says that, in his case, the law had been literally complied with; and, consequently, all the advantage which could be derived from such a compliance, was his.
Of the stock of Israel - Descended from the patriarch Israel, or Jacob; and, therefore, able to trace his genealogy back as far as any Jew could. He was not a proselyte himself from among the pagan, nor were any of his ancestors proselytes. He had all the advantages which could be derived from a regular descent from the venerable founders of the Jewish nation. He was thus distinguished from the Edomites and others who practiced circumcision; from the Samaritans, who were made up of a mixture of people; and from many, even among the Jews, whose ancestors had been once pagan, and who had become proselytes.
Of the tribe of Benjamin - Benjamin was one of the two tribes which remained when the ten tribes revolted under Jeroboam, and, with the tribe of Judah, it ever afterward maintained its allegiance to God. The idea of Paul is, that he was not one of the revolted tribes, but that he had as high a claim to the honor of being a Jew as anyone could boast. The tribe of Benjamin, also, was located near the temple, and indeed it has been said that the temple was on the dividing line between that tribe and the tribe of Judah; and it might have been supposed that there was some advantage in securing salvation from having been born and reared so near where the holy rites of religion were celebrated. If there were any such derived from the proximity of the tribe to the temple, he could claim it; for, though his birth was in another place, yet he was a member of the tribe.
An Hebrew of the Hebrews - This is the Hebrew mode of expressing the superlative degree; and the idea is, that Paul enjoyed every advantage which could possibly be derived from the fact of being a Hebrew. He had a lineal descent from the very ancestor of the nation; he belonged to a tribe that was as honorable as any other, and that had its location near the very center of religious influence; and he was an Hebrew by both his parents, with no admixture of Gentile blood. On this fact - that no one of his ancestors had been a proselyte, or of Gentile extraction - a Jew would pride himself much; and Paul says that he was entitled to all the advantage which could be derived from it.
As touching the law, a Pharisee - In my views of the law, and in my manner of observing it, I was of the straitest sect - a Pharisee; see the notes at Acts 26:5. The Pharisees were distinguished among the Jewish sects for their rigid adherence to the letter of the law, and had endeavored to guard it from the possibility of violation by throwing around it a vast body of traditions, which they considered to be equally binding with the written law; see the notes at Matthew 3:7. The Sadducees were much less strict; and Paul here says that whatever advantage could be derived from the most rigid adherence to the letter of the law, was his.

Concerning zeal, persecuting the church - Showing the greatness of my zeal for the religion which I believed to be true, by persecuting those whom I considered to be in dangerous error. Zeal was supposed to be, as it is, an important part of religion; see 2 Kings 10:16; Psalms 69:9; Psalms 119:139; Isaiah 59:17; Romans 10:2. Paul says that he had shown the highest degree of zeal that was possible. He had gone so far in his attachment for the religion of his fathers, as to pursue with purposes of death those who had departed from it, and who had embraced a different form of belief. If any, therefore, could hope for salvation on the ground of extraordinary devotedness to religion, he said that he could.
Touching the righteousness which is in the law, blameless - So far as the righteousness which can be obtained by obeying the law is concerned. It is not needful to suppose here that he refers merely to the ceremonial law; but the meaning is, that he did all that could be done to obtain salvation by the mere observance of law. It was supposed by the Jews, and especially by the Pharisees, to which sect he belonged, that it was possible to be saved in that way; and Paul says that he had done all that was supposed to be necessary for that. We are not to imagine that, when he penned this declaration, he meant to be understood as saying that he had wholly complied with the law of God; but that, before his conversion, he supposed that he had done all that was necessary to be done in order to be saved by the observance of law he neglected no duty that he understood it to enjoin. He was not guilty of deliberately violating it.
He led a moral and strictly upright life, and no one had occasion to “blame” or to accuse him as a violator of the law of God. There is every reason to believe that Paul, before his conversion, was a young man of correct deportment, of upright life, of entire integrity; and that he was free from the indulgences of vice and passion, into which young people often fall. In all that he ever says of himself as being “the chief of sinners,” and as being “unworthy to be called an apostle,” he never gives the least intimation that his early life was stained by vice, or corrupted by licentious passions. On the contrary, we are left to the fair presumption that, if any man could be saved by his own works, he was that man. This fact should be allowed to make its proper impression on those who are seeking salvation in the same way; and they should be willing to inquire whether they may not be deceived in the matter, as he was, and whether they are not in as much real danger in depending on their own righteousness, as was this most upright and zealous young man.

But what things were gain to me - The advantages of birth, of education, and of external conformity to the law. “I thought these to be gain - that is, to be of vast advantage in the matter of salvation. I valued myself on these things, and supposed that I was rich in all that pertained to moral character and to religion.” Perhaps, also, he refers to these things as laying the foundation of a hope of future advancement in honor and in wealth in this world. They commended him to the rulers of the nation; they opened before him a brilliant prospect of distinction; they made it certain that he could rise to posts of honor and of office, and could easily gratify all the aspirings of his ambition.
Those I counted loss - “I now regard them all as so much loss. They were really a disadvantage - a hindrance - an injury. I look upon them, not as gain or an advantage, but as an obstacle to my salvation.” He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion. He says, therefore, that he now renounced all dependence on them; that he esteemed them not as contributing to his salvation, but, so far as any reliance should be placed on them, as in fact so much loss.
For Christ - Greek, “On account of Christ.” That is, so far as Christ and his religion were concerned, they were to be regarded as worthless. In order to obtain salvation by him, it was necessary to renounce all dependence on these things.

Yea, doubtless, and I count all things but loss - Not only those things which he had just specified, and which he had himself possessed, he says he would be willing to renounce in order to obtain an interest in the Saviour, but everything which could be imagined. Were all the wealth and honor which could be conceived of his, he would be willing to renounce them in order that he might obtain the knowledge of the Redeemer. He would be a gainer who should sacrifice everything in order to win Christ. Paul had not only acted on this principle when he became a Christian, but had ever afterward continued to be ready to give up everything in order that he might obtain an interest in the Saviour. He uses here the same word - ζημίαν zēmian - which he does in the Acts of the Apostles, Acts 27:21, when speaking of the loss which had been sustained by loosing from Crete, contrary to his advice, on the voyage to Rome. The idea here seems to be, “What I might obtain, or did possess, I regard as loss in comparison with the knowledge of Christ, even as seamen do the goods on which they set a high value, in comparison with their lives. Valuable as they may be, they are willing to throw them all overboard in order to save themselves.” Burder, in Ros. Alt. u. neu. Morgenland, in loc.
For the excellency of the knowledge - A Hebrew expression to denote excellent knowledge. The idea is, that he held everything else to be worthless in comparison with that knowledge, and he was willing to sacrifice everything else in order to obtain it. On the value of this knowledge of the Saviour, see the notes at Ephesians 3:19.
For whom I have suffered the loss of all things - Paul, when he became a Christian, gave up his brilliant prospects in regard to this life, and everything indeed on which his heart had been placed. He abandoned the hope of honor and distinction; he sacrificed every prospect of gain or ease; and he gave up his dearest friends and separated himself from those whom he tenderly loved. He might have risen to the highest posts of honor in his native land, and the path which an ambitious young man desires was fully open before him. But all this had been cheerfully sacrificed in order that he might obtain an interest in the Saviour, and partake of the blessings of his religion. He has not, indeed, informed us of the exact extent of his loss in becoming a Christian. It is by no means improbable that he had been excommunicated by the Jews; and that he had been disowned by his own family.
And do count them but dung - The word used here - σκύβαλον skubalon - occurs nowhere else in the New Testament. It means, properly, dregs; refuse; what is thrown away as worthless; chaff; offal, or the refuse of a table or of slaughtered animals, and then filth of any kind. No language could express a more deep sense of the utter worthlessness of all that external advantages can confer in the matter of salvation. In the question of justification before God, all reliance on birth, and blood, and external morality, and forms of religion, and prayers, and alms, is to be renounced, and, in comparison with the merits of the great Redeemer, to be esteemed as vile. Such were Paul’s views, and we may remark that if this was so in his case, it should he in ours. Such things can no more avail for our salvation than they could for his. We can no more be justified by them than he could. Nor will they do anything more in our case to commend us to God than they did in his.

And be found in him - That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at John 6:56.
Not having mine own righteousness - That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.
Which is of the law - see the notes at Romans 10:3. The “righteousness which is of the law” is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.
But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Romans 1:17, note; Romans 3:24, note; Romans 4:5, note.
Righteousness which is of God by faith - Which proceeds from God, or of which he is the great source and fountain. This may include the following things:
(1) God is the author of pardon - and this is a part of the righteousness which the man who is justified has.
(2) God purposes to treat the justified sinner as if he had not sinned - and thus his righteousness is of God.
(3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is “of God.” The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.

That I may know him - That I may be fully acquainted with his nature, his character, his work, and with the salvation which he has worked out. It is one of the highest objects of desire in the mind of the Christian to know Christ; see the notes at Ephesians 3:19.
And the power of his resurrection - That is, that I may understand and experience the proper influence which the fact of his resurrection should have on the mind. That influence would he felt in imparting the hope of immortality; in sustaining the soul in the prospect of death, by the expectation of being raised from the grave in like manner; and in raising the mind above the world; Romans 6:11. There is no one truth that will have greater power over us, when properly believed, than the truth that Christ has risen from the dead. His resurrection confirms the truth of the Christian religion (notes, 1 Corinthians 15); makes it certain that there is a future state, and that the dead will also rise; dispels the darkness that was around the grave, and shows us that our great interests are in the future world. The fact that Christ has risen from the dead, when fully believed, will produce a sure hope that we also shall be raised, and will animate us to bear trials for his sake, with the assurance that we shall be raised up as he was. One of the things which a Christian ought most earnestly to desire is, to feel the power of this truth on his soul - that his great Redeemer has burst the bands of death; has brought life and immortality to light, and has given us the pledge that our bodies shall rise. What trials may we not bear with this assurance? What is to be dreaded in death, if this is so? What glories rise to the view when we think of the resurrection! And what trifles are all the things which people seek here, when compared with the glory that shall be ours when we shall be raised from the dead!
And the fellowship of his sufferings - That I may participate in the same kind of sufferings that he endured; that is, that I may in all things be identified with him. Paul wished to be just like his Saviour. He felt that it was an honor to live as he did; to evince the spirit that he did, and to suffer in the same manner. All that Christ did and suffered was glorious in his view, and he wished in all things to resemble him. He did not desire merely to share his honors and triumphs in heaven, but, regarding his whole work as glorious, he wished to be wholly conformed to that, and, as far as possible, to be just like Christ. Many are willing to reign with Christ, out they would not be willing to suffer with him; many would be willing to wear a crown of glory like him, but not the crown of thorns; many would be willing to put on the robes of splendor which will be worn in heaven, but not the scarlet robe of contempt and mockery.
They would desire to share the glories and triumphs of redemption, but not its poverty, contempt, and persecution. This was not the feeling of Paul. He wished in all things to be just like Christ, and hence he counted it an honor to be permitted to suffer as he did. So Peter says, “Rejoice, inasmuch as ye are partakers of Christ’s sufferings;” 1 Peter 4:13. So Paul says Colossians 1:24 that he rejoiced in his sufferings in behalf of his brethren, and desired “to fill up that which was behind, of the afflictions of Christ,” or that in which he had hitherto come short of the afflictions which Christ endured. The idea is, that it is an honor to suffer as Christ suffered; and that the true Christian will esteem it a privilege to be made just like him, not only in glory, but in trial. To do this, is one evidence of piety; and we may ask ourselves, therefore, whether these are the feelings of our hearts. Are we seeking merely the honors of heaven, or should we esteem it a privilege to be reproached and reviled as Christ was - to have our names cast out as his was - to be made the object of sport and derision as he was - and to be held up to the contempt of a world as he was? If so, it is an evidence that we love him; if not so, and we are merely seeking the crown of glory, we should doubt whether we have ever known anything of the nature of true religion.
Being made conformable to his death - In all things, being just like Christ - to live as he did, and to die as he did. There can be no doubt that Paul means to say that he esteemed it so desirable to be just like Christ, that he would regard it as an honor to die in the same manner. He would rejoice to go with him to the cross, and to pass through the circumstances of scorn and pain which attended such a death. Yet how few there are who would be willing to die as Christ died, and how little would the mass of people regard it as a privilege and honor! Indeed, it requires an elevated state of pious feeling to be able to say that it would be regarded as a privilege and honor to die like Christ to have such a sense of the loveliness of his character in all things, and such ardent attachment to him, as to rejoice in the opportunity of dying as he did! When we think of dying, we wish to have our departure made as comfortable as possible. We would have our sun go down without a cloud. We would wish to lie on a bed of down; we would have our head sustained by the kind arm of a friend, and not left to fall, in the intensity of suffering, on the breast; we would wish to have the place where we die surrounded by sympathizing kindred, and not by those who would mock our dying agonies. And, if such is the will of God, it is not improper to desire that our end may be peaceful and happy; but we should also feel, if God should order it otherwise, that it would be an honor, in the cause of the Redeemer, to die amidst reproaches - to be led to the stake, as the martyrs have been - or to die, as our Master did, on a cross. They who are most like him in the scenes of humiliation here, will be most like him in the realms of glory.

If by any means - Implying, that he meant to make use of the most strenuous exertions to obtain the object.
I might attain unto - I may come to, or may secure this object.
The resurrection of the dead - Paul believed that all the dead would be raised Acts 24:15; Acts 26:6-8; and in this respect he would certainly attain to the resurrection of the dead, in common with all mankind. But the phrase, “the resurrection of the dead,” also might be used, in a more limited sense, to denote the resurrection of the righteous as a most desirable object; and this might be secured by effort. It was this which Paul sought - this for which he strove - this that was so bright an object in his eye that it was to be secured at any sacrifice. To rise with the saints; to enter with them into the blessedness of the heavenly inheritance, was an object that the apostle thought was worth every effort which could he made. The doctrine of the resurrection was, in his view, that which distinguished the true religion, and which made it of such inestimable value Acts 26:6-7; Acts 23:6; 1 Corinthians 15; and he sought to participate in the full honor and glory of such a resurrection.

Not as though I had already attained - This verse and the two following are full of allusions to the Grecian races. “The word rendered ‘attained’ signifies, to have arrived at the goal and won the prize, but without having as yet received it” - The Pictorial Bible. The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which prevailed to some extent in the early church, that “the resurrection was already past” 2 Timothy 2:18, by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion. He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make.
Either were already perfect - This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces.
It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson (Lexicon), Clarke, the editor of The Pictorial Bible, and others, suppose the word used here - τελειόω teleioō - not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect, so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered “fulfilled” in Luke 2:23; John 19:28; “perfect,” and “perfected,” in Luke 13:32; John 17:23; 2 Corinthians 12:9; Philippians 3:12; Hebrews 2:10; Hebrews 5:9; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23; James 2:22; 1Jo 2:5; 1 John 4:12, 1 John 4:17-18; “finish,” and “finished,” John 5:36; Acts 20:24; and “consecrated,” Hebrews 7:28.
In one case Acts 20:24, it is applied to a race or course that is run - “That I might finish my course with joy;” but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end, or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then, which he expected to secure in the resurrection. What he would then obtain, would be - perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life.
As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet “perfect.” This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, yet still it would teach that he did not regard himself as in any sense perfect in all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, anymore than Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be - as I think the connection and phraseology seem to demand - a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection - a crown which the apostle says he had not yet obtained.
But I follow after - I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, “I steadily pursue my course;” compare the notes at 1 Corinthians 9:24.
If that I may apprehend - If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word “apprehend” is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward.
That for which also I am apprehended of Christ Jesus - By Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus, with a view to the obtaining of an important object. He recognized:
(1) The fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here - κατελήμφθην katelēmphthēn - means (compare Mark 9:18; John 8:3-4; John 12:35; 1 Thessalonians 5:4; and,
(2) The fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven.
We may learn, from this:
(1) That Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service.
(2) That there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he “apprehends” them with reference to its attainment.
(3) That the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardor, and urge us forward. We should seek diligently to gain that, for the securing of which, Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion.

Brethren, I count not myself to have apprehended - That is, to have obtained that for which I have been called into the service of the Redeemer. There is something which I strive after which I have not yet gained. This statement is a confirmation of the opinion that in the previous verse, where he says that he was not “already perfect,” he includes a moral perfection, and not merely the obtainment of the prize or reward; for no one could suppose that he meant to be understood as saying that he had obtained the crown of glory.
This one thing I do - Paul had one great aim and purpose of life. He did not attempt to mingle the world and religion, and to gain both. He did not seek to obtain wealth and salvation too; or honor here and the crown of glory hereafter, but he had one object, one aim, one great purpose of soul. To this singleness of purpose he owed his extraordinary attainments in piety, and his uncommon success as a minister. A man will accomplish little who allows his mind to be distracted by a multiplicity of objects. A Christian will accomplish nothing who has not a single great aim and purpose of soul. That purpose should be to secure the prize, and to renounce everything that would be in the way to its attainment. Let us then so live that we may be able to say, that there is one great object which we always have in view, and that we mean to avoid everything which would interfere with that.
Forgetting those things which are behind - There is an allusion here undoubtedly to the Grecian races. One running to secure the prize would not stop to look behind him to see how much ground he had run over, or who of his competitors had fallen or lingered in the way. He would keep his eye steadily on the prize, and strain every nerve that he might obtain it. If his attention was diverted for a moment from that, it would hinder his flight, and might be the means of his losing the crown. So the apostle says it was with him. He looked onward to the prize. He fixed the eye intently on that. It was the single object in his view, and he did not allow his mind to be diverted from that by anything - not even by the contemplation of the past. He did not stop to think of the difficulties which he had overcome, or the troubles which he had met, but he thought of what was yet to be accomplished.
This does not mean that he would not have regarded a proper contemplation of the past life as useful and profitable for a Christian (compare the notes at Ephesians 2:11), but that he would not allow any reference to the past to interfere with the one great effort to win the prize. It may be, and is, profitable for a Christian to look over the past mercies of God to his soul, in order to awaken emotions of gratitude in the heart, and to think of his shortcomings and errors, to produce penitence and humility. But none of these things should be allowed for one moment to divert the mind from the purpose to win the incorruptible crown. And it may be remarked in general, that a Christian will make more rapid advances in piety by looking forward than by looking backward. Forward we see everything to cheer and animate us - the crown of victory, the joys of heaven, the society of the blessed - the Saviour beckoning to us and encouraging us.
Backward, we see everything to dishearten and to humble. Our own unfaithfulness; our coldness, deadness, and dullness; the little zeal and ardor which we have, all are fitted to humble and discourage. He is the most cheerful Christian who looks onward, and who keeps heaven always in view; he who is accustomed much to dwell on the past, though he may be a true Christian, will be likely to be melancholy and dispirited, to be a recluse rather than a warm-hearted and active friend of the Saviour. Or if he looks backward to contemplate what he has done - the space that he has run over - the difficulties which he has surmounted - and his own rapidity in the race, he will be likely to become self-complacent and self-satisfied. He will trust his past endeavors, and feel that the prize is now secure, and will relax his future efforts. Let us then look onward. Let us not spend our time either in pondering the gloomy past, and our own unfaithfulness, or in thinking of what we have done, and thus becoming puffed up with self-complacency; but let us keep the eye steadily on the prize, and run the race as though we had just commenced it.
And reaching forth - As one does in a race.
Unto those things which are before - Before the racer there was a crown or garland to be bestowed by the judges of the games. Before the Christian there is a crown of glory, the eternal reward of heaven. There is the favor of God, victory over sin and death, the society of the redeemed and of angelic beings, and the assurance of perfect and eternal freedom from all evil. These are enough to animate the soul, and to urge it on with ever-increasing vigor in the christian race.

I press toward the mark - As he who was running a race did. The “mark” means properly the object set up at a distance at which one looks or aims, and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race - in heaven.
For the prize - The prize of the racer was a crown or garland of olive, laurel, pine, or apple; see the notes at 1 Corinthians 9:24. The prize of the Christian is the crown that is incorruptible in heaven.
Of the high calling of God - Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honor and glory; to the obtainment of a bright and imperishable crown. It is a calling which is “high,” or “upward” - (ἄνω anō) - that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven; compare Proverbs 15:24. He has been summoned by God through the gospel of the Lord Jesus to secure the crown. It is placed before and above him in heaven. It may be his, if he will not faint or tire or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life.

Let us therefore, as many as be perfect - see the notes at Philippians 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that lie had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.
Be thus minded - That is, be united in the effort to obtain the prize, and to become entirely perfect. “Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark.”
And if in anything ye be otherwise minded - That is, if there were any among them who had not these elevated views and aims, and who had not been brought to see the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and prevented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim - that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions.
God shall reveal even this unto you - He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full revelation of the nature of religion, or would lead them on so that they would fully understand, it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things.

Nevertheless, whereto we have already attained, let us walk by the same rule - This is a most wise and valuable rule, and a rule that would save much difficulty and contention in the church, if it were honestly applied. The meaning is this, that though there might be different degrees of attainment among Christians, and different views on many subjects, yet there were points in which all could agree; there were attainments which they all had made, and in reference to them they should walk in harmony and love. It might be that some had made much greater advances than others. They had more elevated views of religion; they had higher knowledge; they were nearer perfection. Others had had less advantages of education and instruction, had had fewer opportunities of making progress in the divine life, and would less understand the higher mysteries of the Christian life. They might not see the truth or propriety of many things which those in advance of them would see clearly.
But it was not worth while to quarrel about these things. There should be no angry feeling, and no fault-finding on either side. There were many things in which they could see alike, and where there were no jarring sentiments. In those things they could walk harmoniously; and they who were in advance of others should not complain of their less informed brethren as lacking all evidence of piety; nor should those who had not made such advances complain of those before them as fanatical, or as disposed to push things to extremes. They who had the higher views should, as Paul did, believe that God will yet communicate them to the church at large, and in the meantime should not denounce others; and those who had less elevated attainments should not censure their brethren as wild and visionary. There were common grounds on which they might unite, and thus the harmony of the church would be secured.
No better rule than this could be applied to the subjects of inquiry which spring up among Christians respecting temperance, slavery, moral reform, and the various doctrines of religion; and, if this rule had been always observed, the church would have been always saved from harsh contention and from schism. If a man does not see things just as I do, let me try with mildness to Teach him, and let me believe that, if he is a Christian, God will make this known to him yet; but let me not quarrel with him, for neither of us would be benefited by that, nor would the object be likely to be attained. In the meantime, there are many things in which we can agree. In them let us work together, and strive, as far as we can, to promote the common object. Thus we shall save our temper, give no occasion to the world to reproach us, and be much more likely to come together in all our views. The best way to make true Christians harmonious is, to labor together in the common cause of saying souls. As far as we can agree, let us go and labor together; and where we cannot yet, let us “agree to differ.” We shall all think alike by-and-by.

Brethren, be followers together of me - That is, live as I do. A minister of the gospel, a parent, or a Christian of any age or condition, ought so to live that he can refer to his own example, and exhort others to imitate the course of life which he had led. Paul could do this without ostentation or impropriety. They knew that he lived so as to be a proper example for others; and he knew that they would feel that his life had been such that there would be no impropriety in his referring to it in this manner. But, alas, how few are there who can safely imitate Paul in this!
And mark them which walk so, as ye have us for an ensample - There were those in the church who endeavored to live as he had done, renouncing all confidence in the flesh, and aiming to win the prize. There were others, it would seem, who were actuated by different views; see Philippians 3:18. There are usually two kinds of professing Christians in every church - those who imitate the Saviour, and those who are worldly and vain. The exhortation here is, to “mark” - that is, to observe with a view to imitate - those who lived as the apostles did. We should set before our minds the best examples, and endeavor to imitate the most holy people. A worldly and fashionable professor of religion is a very bad example to follow; and especially young Christians should set before their minds for imitation, and associate with, the purest and most spiritual members of the church. Our religion takes its form and complexion much from those with whom we associate; and he will usually be the most holy man who associates with the most holy companions.

For many walk - Many live, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said.
Of whom I have told you often - When he preached in Philippi. Paul was not afraid to speak of church members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honor their religion, and to warn others against following their example. But this fact does not make religion any the less true or valuable, anymore than the fact that there is counterfeit money makes all money bad, or makes genuine coin of no value.
And now tell you even weeping - This is the true spirit with which to speak of the errors and faults of Christians. It is not to go and blazon their inconsistencies abroad. It is not to find pleasure in the fact that they are inconsistent. It is not to reproach religion on that account, and to say that all religion is false and hollow, and that all professors are hypocrites. We should rather speak of the fact with tears; for, if there is anything that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonor their profession. We should weep:
(1)Because they are in danger of destroying their own souls;
(2)Because they are destined to certain disappointment when they come to appear before God; and,
(3)Because they injure the cause of religion, and give occasion to the “enemies of the Lord to speak reproachfully.” He who loves religion. will weep over the inconsistencies of its friends; he who does not, will exult and triumph.
That they are the enemies of the cross of Christ - The “cross” was the instrument of death on which the Redeemer died to make atonement for sin. As the atonement made by Christ for sin is that which especially distinguishes his religion from all others, the “cross” comes to be used to denote his religion; and the phrase here means, that they were the enemies of his religion, or were strangers to the gospel. It is not to be supposed that they were open and avowed enemies of the cross, or that they denied that the Lord Jesus died on the cross to make an atonement. The characteristic of those persons mentioned in the following verse is, rather, that they were living in a manner which showed that they were strangers to his pure gospel. An immoral life is enmity to the cross of Christ; for he died to make us holy. A life where there is no evidence that the heart is renewed, is enmity to the cross; for he died that we might be renewed. They are the enemies of the cross, in the church:
(1)Who have never been born again;
(2)Who are living in the indulgence of known sin;
(3)Who manifest none of the peculiarities of those who truly love him;
(4)Who have a deeper interest in worldly affairs than they have in the cause of the Redeemer;
(5)Whom nothing can induce to give up their worldly concerns when God demands it;
(6)Who are opposed to all the unique doctrines of Christianity; and,
(7)Who are opposed to all the special duties of religion, or who live in the habitual neglect of them.
It is to be feared that at all times there are such enemies of the cross in the church, and the language of the apostle implies that it is a proper subject of grief and tears. He wept over it, and so should we. It is from this cause that so much injury is done to the true religion in the world. One secret enemy in a camp may do more harm than fifty men who are open foes; and a single unholy or inconstant member in a church may do much more injury than many men who are avowedly opposed to religion. It is not by infidels, and scoffers, and blasphemers, so much, that injury is done to the cause of religion; it is by the unholy lives of its professed friends - the worldliness, inconsistency, and want of the proper spirit of religion, among those who are in the church. Nearly all the objections that are made to religion are from this quarter; and, if this objection were taken away, the religion of Christ would soon spread its triumphs around the globe.

Whose end is destruction - That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven.
Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications; see Romans 16:18.
And whose glory is in their shame - That is, they glory in things of which they ought to be ashamed. They indulge in modes of living which ought to cover them with confusion.
Who mind earthly things - That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honor, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth. to gain honor, or to enjoy the pleasures of the world! How many are there who have no interest in a prayer meeting, in a Sunday school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who “mind earthly things,” that injure this holy cause in the world.

For our conversation is in heaven - That is, this is true of all who are sincere Christians. It is a characteristic of Christians, in contradistinction from those who are the “enemies of the cross,” that their conversation is in heaven. The word “conversation” we now apply almost entirely to oral discourse. It formerly, however, meant conduct in general, and it is usually employed in this sense in the Scriptures; see the notes at Philippians 1:27, where the verb occurs, from which the noun here is derived. The word used here - πολίτευμα politeuma - is found nowhere else in the New Testament. It properly means, any public measure, administration of the state, the manner in which the affairs of a state are administered; and then the state itself, the community, commonwealth, those who are hound under the same laws, and associated in the same society. Here it cannot mean that their “conversation,” in the sense of discourse or talking, was in heaven; nor that their “conduct” was in heaven - for this would convey no idea, and the original word does not demand it; but the idea is, that they were heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community, They were governed by the laws of heaven; they were a community associated as citizens of that world, and expecting there to dwell.
The idea is, that there are two great communities in the universe - that of the world, and that of heaven: that governed by worldly laws and institutions, and that by the laws of heaven; that associated for worldly purposes, and that associated for heavenly or religious purposes; and that the Christian belonged to the latter - the enemy of the cross, though in the church, belonged to the former. Between true Christians, therefore, and others, there is all the difference which arises from belonging to different communities; being bound together for different purposes; subject to different laws; and altogether under a different administration. There is more difference between them than there is between the subjects of two earthly governments; compare Ephesians 2:6, note 19, note.
From whence also we look for the Saviour - From heaven. That is, it is one of the characteristics of the Christian that he believes that the Lord Jesus will return from heaven, and that he looks and waits for it. Other men do not believe this 2 Peter 3:4, but the Christian confidently expects it. His Saviour has been taken away from the earth, and is now in heaven, but it is a great and standing article of his faith that that same Saviour will again come, and take the believer to himself; see the John 14:2-3, note; 1 Thessalonians 4:1, note. This was the firm belief of the early Christians, and this expectation with them was allowed to exert a constant influence on their hearts and lives. It led them:
(1)To desire to be prepared for his coming;
(2)To feel that earthly affairs were of little importance, as the scene here was soon to close;
(3)To live above the world, and in the desire of the appearing of the Lord Jesus.
This was one of the elementary doctrines of their faith, and one of the means of producing deadness to the world among them; and among the early Christians there was, perhaps, no doctrine that was more the object of firm belief, and the ground of more delightful contemplation, than that their ascended Master would return. In regard to the certainty of their belief on this point, and the effect which it had on their minds, see the following texts of the New Testament; Matthew 24:42, Matthew 24:44; Luke 12:37; John 14:3; Act 1:11; 1 Corinthians 4:5; Col 3:4; 1 Thessalonians 2:19; 2 Thessalonians 2:1; Hebrews 10:37; James 5:7-8; 1 John 3:2; Revelation 22:7, Revelation 22:12, Revelation 22:20. It may be asked, with great force, whether Christians in general have now any such expectation of the second appearing of the Lord Jesus, or whether they have not fallen into the dangerous error of prevailing unbelief, so that the expectation of his coming is allowed to exert almost no influence on the soul.
In the passage before us, Paul says that it was one of the distinct characteristics of Christians that they looked for the coming of the Saviour from heaven. They believed that he would return. They anticipated that important effects would follow to them from his second coming. So we should look. There may be, indeed, a difference of opinion about the time when he will come, and about the question whether he will come to reign “literally, on the earth - but the fact that Christ will return to our world is common ground on which all Christians may meet, and is a fact which should be allowed to exert its full influence on the heart. It is a glorious truth - for what a sad world would this be, and what a sad prospect would be before the Christian, if the Saviour were never to come to raise his people from their graves, and to gather his redeemed to himself! The fact that he will come is identified with all our hopes. It is fitted to cheer us in trial; to guard us in temptation; to make us dead to the world; to lead us to keep the eye turned toward heaven.