Philippians 3 · The Lantern

Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not burdensome, but for you it is safe.

Whence we understand that the coming cessation of the former circumcision l then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: "And it shall be exalted," he says, "abo…

Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul; they were in despondency because they thought that it was already over with him, because of the preaching, because of E…

Above, he proposed the example they should follow; here he shows whose example they should avoid. In regard to this he does three things: first, he mentions whom they should avoid; secondly, the examples the saints gave of avoiding (3:3); thirdly, he urges them to avoid those whom they considered worthy of imitation.

Beware of dogs, beware of evil workers, beware of those who mutilate the flesh.

Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit.

But whom does he style "dogs"? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel.

The need for this admonition is that certain seducers are busy; therefore, he must be busier in writing to them; hence he says, look out for the dogs, look out for the evil-workers. He mentions three things about them: first, the unreasoning cruelty of their hearts; hence he says dogs: "It is the nature of a dog to bark from anger, not from reason but from habit" (Gloss).

For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

And so to the Law presently had to succeed the Word of God introducing the spiritual circumcision. Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.

"For we are the circumcision"--how?--"who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up.

Then when he says, for we are the true circumcision, he shows how they should be avoided by the saints: first, how they are avoided by others; secondly, by himself (3:4). He says, therefore: I say that they are those who mutilate the flesh, but we who worship God are the true circumcision.

Though I might also have confidence in the flesh. If any other man thinks that he has of which he might trust in the flesh, I more:

But "those things which he had once accounted gain," and which he enumerates in the preceding verse-"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee -he now reckons to be only "loss" to himself; (in other words, ) it was not the God of the Jews, but th…

If I, he says, came from the Gentiles, then someone might say that I condemn circumcision because I supposedly do not have noble Jewish descent. But now I myself, he says, have the very same thing in which you boast—hope and boasting in fleshly circumcision.

Then when he says, though I myself have reason for confidence in the flesh also, he gives his own example: first, he mentions the prestige he had under the Law; secondly, he shows how he scorned it (3:7). In regard to the first he does two things: first, he makes a general statement; secondly, he explains it part by part (3:5).

Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as for the law, a Pharisee;

"But who are you, most excellent man?" So I replied to him in jest. Then he told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth." "And in what," said I, "would you be profited by philosophy so much as b…

"My Jewish identity," he says, "is in no way ambiguous. I do not come from a family that was only partially Jewish. I am a plant of freedom, a son of Rachel the beloved, on whose behalf the patriarch himself endured slavery."

He shows the prestige he had under the Law: first, in general, and secondly, according to the life he led: as to the Law a Pharisee. As to the first, in three ways: first, in regard to the sacrament of his race, because he was circumcised on the eighth day: "It shall be a sign of the covenant between me and you" (Gen. 17:11).

Concerning zeal, persecuting the church; as for righteousness which is in the law, blameless.

But what things were gain to me, those I counted loss for Christ.

Here the heretics who condemn the law say: behold, Paul calls it "loss" — how then could it have been given by God? But first of all, let us be grateful that the Holy Spirit so arranged it that they accept these words as if speaking in their favor. If this were not so, they would simply have destroyed these words, as they did many others.

Then when he says, but whatever gain I had, he shows his contempt for the prestige he had under the Law: first, he shows in general why he scorned the things of the Law; secondly, in detail (3:8). He says, therefore: Whatever gain I had, i.e., prestige, namely, to be a Pharisee and so on, I counted as loss for the sake of Christ, i.e., I came to regard them as hindrances.

Yes doubtless, and I count all things but loss for the excellence of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them as rubbish, that I may win Christ,

Thus far, finally, of patience simple and uniform, and as it exists merely in the mind: though in many forms likewise I labour after it in body, for the purpose of "winning the Lord; " inasmuch as it is a quality which has been exhibited by the Lord Himself in bodily virtue as well; if it is true that the ruling mind easily communicates the gifts of the Spirit with its bodily h…

"Yea verily, and I have counted all things but loss." Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why?

He explains this: first, that he acted thus in order to know Christ, and secondly to obtain Him. In regard to the first he says, Indeed I count everything as loss. This is true, if he had continued to depend on them.

And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

These are also the things "which he counts but dung for the excellency of the knowledge of Christ" (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e.

"And that I may be found in Him, not having a righteousness of mine own, even that which is of the Law." If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him?

Above, he showed that he scorned past gains for the sake of Christ, that is, in order to know and win Christ; here he intends to explain these things: first, how he desires to gain Christ and be found in Him by justice; secondly, by enduring sufferings (3:10).

That I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming like him in his death;

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance. For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live.

To know "the power of his resurrection" means to know through faith that he is the God and Maker of all, he assumed our nature, he effected our salvation, and he was raised again in the body that he had taken as he conceived the common salvation of all humanity. To know "the power of his resurrection" is to know the purpose of his resurrection.

The fruit is knowledge of Him and the power of His resurrection and to be in the company of His saints. These things can be explained in two ways according to the two forms of knowledge: in one way, in terms of knowledge available in this life.

If by any means I might attain to the resurrection of the dead.

And that the Spirit lays hold on the flesh, he says in the same Epistle, "That ye are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart." If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the res…

We who believe in Christ endure sufferings with him and indeed all sufferings, even as far as the cross and death. From the knowledge of all these and from the sharing in suffering comes resurrection. And thus, as we are sharers in his death and his burden, we are enabled to share his resurrection.

But its fruit is that if possible I may attain the resurrection from the dead. For one reaches glory by sufferings endured here: "For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his" (Rom. 6:5); "If we have died with him, we shall also live with him" (2 Tim.

Not as though I had already attained, either were already perfect: but I press on to take hold of that for which Christ Jesus also took hold of me.

Let the one, therefore, have the necessity of continuing; the other, further, even the power of not marrying. Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified…

"It was he who first caught me in his net" Paul says in effect, "for I was fleeing him and was turned well away. He caught me as I fled. But now I in turn am the pursuer in my desire of catching him, that I may not be a disappointment to his saving work."

Then when he says, not that I have already obtained this, he shows how his desire is deferred: first, he shows what he thinks of himself; secondly, he asks them to think the same thing of themselves (3:15). The first is divided into two parts: first, he shows how far short he is of the perfection intended; secondly, he explains this (3:13).

Brothers, I count not myself to have taken hold: but this one thing I do, forgetting those things which are behind, and straining forward to those things which are before,

And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, "Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ.

Some think that "paying no heed to the things behind" refers to life under the law. I think he says this of his labors as a preacher. For his custom was to be cursory and to mingle doctrinal statement with exhortation. What he says then is "I pay no heed to my previous labors, but I strive enthusiastically to press on to those ahead."

Then when he says, brethren, I do not consider..., he explains what he had said: first, about his lack of perfection; secondly, the consequence (3:13b). He says: I do not consider that I have made it my own. As if to say: I am not so vain as to attribute to myself something I do not yet have; but I press on toward the goal.

I press on toward the goal for the prize of the upward call of God in Christ Jesus.

Here then are two precepts for the one who is going to live the rest of life walking in the Christian way. First, the one who is still living under divine governance, however well and rightly he has acted in the past, should not think about all the actions he has already done as though he deserved to obtain something by them.

This is how we should think about the crowns laid up for us. For even if we do not perceive exactly what these are like, we ought at least to know that God, as Master of the contest, will reveal this to us.

Secondly, he shows what his destination is, namely, straining forward to what lies ahead, i.e., which pertains to faith in Christ or greater merits or heavenly things: "They go from strength to strength" (Ps. 84:7). He says straining forward, because a person who wishes to take anything must exert himself as much as he can.

Let us therefore, as many as are mature, think this way: and if in anything you be otherwise minded, God shall reveal even this to you.

Assuming that this statement is complete and self-contained and need not be linked to his subsequent words, I think it must be understood as follows: "If there is anything in what I have said that you construe or understand in a different way, I allow your understanding to develop." Remember that he is speaking of the perfect, for so he says so: "we who are perfect." … "In due…

Above he showed how he was wanting in final perfection; now he urges others to have the same attitude: first, he gives an exhortation; secondly, what is necessarily expected of them (3:16). He says: Let those of us who are mature be thus minded, namely, think what I think, i.e., that I am not perfect. But if we are perfect, how can we think that we are not perfect?

Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

Lest anyone should presume to think this was not from God and revealed by God he therefore adds the words "what we have attained," that we should think in accord with the apostles. That means that we should not overstep the rule of doctrine in understanding but accept what is commonly and humbly understood in the truth of the gospel.

Hold true with the affections of the mind and habits of living, so that one is able to be perfectly in the possession of righteousness when, advancing day by day along the direct road of faith, one has already become a perfect traveler on the road.

Nevertheless, I do not want you to separate from the unity of the Church because of this revelation; but in unity, let us hold true to what we have attained. This unity consists in the unity of the truth of faith and the rectitude of good action; and both must be preserved: "Mend your ways, heed my appeal, agree with one another, live in peace" (2 Cor. 13:11).

Brothers, join in imitating me, and keep your eyes on those who walk so as you have us for an example.

"Brethren, be ye imitators of me, and mark them which so walk even as ye have us for an ensample." He had said above, "beware of dogs," from such he had led them away; he brings them near to these whom they ought to imitate.

Above he said: "beware of dogs," and thus distanced the Philippians from them. Now he draws them near to those who lead a good life; for this is what "mark" means, that is, pay attention to them and, seeing in them the original pattern, imitate them; as in me you have an example, so also in them.

Then when he says, join in imitating me, he urges them to imitate him and others, but to avoid the wicked: first, he makes his point; secondly, he gives the reason (3:18). He says, therefore: Because I regard these things as dung, that I may gain Christ, brethren, join in imitating me in this: "The sheep hear his voice" (Jn. 10:3).

(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

Do ye also avoid those wicked offshoots of his, Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers, the worshippers of a man, whom also the prophet Jeremiah pronounces accursed. Flee also the impure Nicolaitanes, falsely so called, who are lovers of pleasure, and given to calumnious speeches.

"Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Since there were some who made a pretense of Christianity, yet lived in ease and luxury, and this is contrary to the Cross: therefore he thus spoke.

Then when he says, that many live as enemies of the cross of Christ, he gives the reason for his admonition: first, on the part of those to be avoided; secondly, of those to be followed (3:20). But lest this admonition seem to proceed from hatred: first, he mentions his affection; secondly, he describes the ones to be avoided (3:18b).

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

This was the sufficient sustenance of the Israelites. But that of the Gentiles was over-abundant. No one who uses it will ever study to become temperate, burying as he does his mind in his belly, very like the fish called ass, which, Aristotle says, alone of all creatures has its heart in its stomach.

For if we are not able to serve at one time both God and mammon, according to the word of Christ, it is evident that we cannot serve both the belly and God, for it also was called "god" after the manner of mammon, and as Jesus called mammon "master," even so also did His Apostle call the belly god in the words, "Whose god is their belly, and whose glory their shame." And the wo…

And what will be the result? Certainly to us life through the cross of Christ; but to the others the opposite, because they incur death. Hence he says, their end is destruction, i.e., eternal death. Then he describes their intention: first, he reveals their intention; secondly, the result of that intention (3:19). He says: their god is the belly.

For our citizenship is in heaven; from where also we look for the Savior, the Lord Jesus Christ:

We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints.

"But our citizenship," says he, "is in Heaven." Let us not then seek for ease here; there do we shine, where also our citizenship is. "From whence also," saith he, "we wait for a Saviour," the Lord Jesus Christ. He saith, "From Heaven" and "Our Saviour," showing, from the place and from the Person, the dignity of the subject.

Then he describes the ones to be imitated when he says, our commonwealth is in heaven. First, he describes the heavenly commonwealth in them; secondly, their expectation (3:20b); thirdly, its usefulness (3:21).

Who shall change our lowly body, that it may be conformed to his glorious body, according to the working whereby he is able even to subdue all things to himself.

If, again, Christ in His advent from heaven "shall change the body of our humiliation, that it may be fashioned like unto His glorious body," it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground.

Through the resurrection of the dead and their transformation into glory the power of the Lord will be manifestly apparent, subduing all the principalities and powers so that he may be manifestly the God and Lord of all.

This coming involves three things: first, the general resurrection; hence he says, who will change our lowly, because it is subject to death, body: "Man, who is a maggot, and the son of man, who is a worm" (Job 25:6); "What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory.

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