Introductory remarks:
This chapter is a most beautiful masterpiece of grace from Paul on why believers should live dedicated lives to Christ. "Paul warns them of the false circumcision, who have no more to brag about in the flesh than he does, having been a renowned Hebrew. But his old life is garbage compared with what Christ has given him. His righteousness is not through obeying the law but given by God through faith in Christ. Paul is striving to gain conformity to Christ in His life and His death to be made perfect. This attitude should guide their living, as opposed to those who strive for the riches of this world. Being of heaven, we wait for Christ to transform us into His likeness" (A Survey of Philippians - By Brenda). This chapter may be outlined as follows: The true righteousness vv. 1-11: Pressing toward the mark vv. 12-21.
The True Righteousness
Verse 1, "Finally, my brethren, rejoice in the Lord. To write the same thing to you, to me indeed is not grievous, but for you it is safe."
LGT " For the rest, my brethren, rejoice in [the] Lord. The going on writing the same thing to you, to me is not bothersome, and for you safe."
For the rest: this is a common phrase Paul uses toward the end of his letters. Here, however, it is not the conclusion Paul has in mind, but simply that he is changing direction in his letter now that he has already encouraged them that he was sending back Epaphroditus; he now begins to warn them against the false apostles and Judaizers. Rejoice in the Lord: to rejoice in anything outside the Lord is mere folly. The going on writing the same thing to you: that is, Paul is repeating doctrines that he either gave them previously in person or by another letter. To me is not bothersome: repeating grace doctrine does not bother Paul. The way we learn is through repetition, that is, as the prophet Isaiah wrote, "For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; for with stammering lips and another tongue will he speak to this people" (Isa. 28:10, 11). And for you safe: "It will contribute to your security as Christians, to have these sentiments and admonitions on record [that is this epistle]. They were exposed to dangers, which made them [these admonitions] proper. What those dangers were, the apostle specifies in the following verses" (Barnes).
Verse 2, "Beware of dogs, beware of evil workers, beware of the concision."
LGT "Beware of the dogs, beware of evil workers, beware of mutilation."
Beware of the dogs: the Jews referred to all Gentiles as dogs, but here, Paul turns the tables and calls the Judaizers dogs. The Judaizers accepted Christ as their Messiah, but believed He only died for the Jews.
Vincent notes on this phrase:
"The dogs, referring to a well-known party - the Judaizers. These were nominally [in name only] Christians who accepted Jesus as the Messiah, but as the Savior of Israel only. They insisted that Christ's kingdom could be entered only through the gate of Judaism. Only circumcised converts were fully accepted by God. They appeared quite early in the history of the Church, and are those referred to in Acts 15:1, And certain men who came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." Paul was the object of their special hatred and abuse. They challenged his birth, his authority, and his motives. 'Paul must be destroyed,' was as truly their watchword as the cry for the destruction of Carthage had been of old to the Roman senator' (Stanley, 'Sermons and Lectures on the Apostolic Age'). These are referred to in Ch. 1:16; and the whole passage in the present chapter, from vs. 3 to vs. 11, is worthy of study, being full of incidental hints lurking in single words, and not always apparent in our versions; hints which, while they illustrate the main point of the discussion, are also aimed at the assertions of the Judaizers. Dogs was a term of reproach among both Greeks and Jews. . . Dr. Thompson says of the dogs in oriental towns: 'They lie about the streets in such numbers as to render it difficult and often dangerous to pick one's way over and amongst them - a lean, hungry, and sinister brood. They have no owners, but upon some principle known only to themselves, they combine into gangs, each of which assumes jurisdiction over a particular street; and they attack with the utmost ferocity all canine intruders into their territory. In those contests, and especially during the night, they keep up an incessant barking and howling, such as is rarely heard in any European city. The imprecations of David upon his enemies derive their significance, therefore, from this reference to one of the most odious [revolting] of oriental annoyances' (Land and the Book)."
Beware of evil workers: Judaizers as well as any of the false teachers that confused grace with works, and taught another gospel than what Paul taught them. Beware of mutilation: the word "concision" in Greek means "mutilation." (Compare Gal. 5:12, where Paul uses apokoptein- to cut off, of those who would impose circumcision upon the Christian converts: 'I would they would cut themselves off who would trouble you;' That is, not merely circumcise, but mutilate themselves like the priests of Cybele. - Vincent)
Eadie makes this note on circumcision:
"To circumcise a Gentile was not only to subject him to a rite which God never intended for him, but it was to invest him with a false character. Circumcision to him was a forgery, and he carried a lie in his person. Not a Jew, and yet marked as one - having the token without the lineage - the seal of descent and not a drop of Abraham's blood in his veins. To hinge salvation, especially in the case of a Gentile, on circumcision, was such a spurious proselytism - such a total misappreciation of the Jewish covenant - such a perverse and superstitious reliance on a manual rite, that its advocates might be well caricatured and branded as the concision. The rite, so misplaced, was both a fiction and an anachronism [a relic]; for the benefits of circumcision were to be enjoyed in Palestine, and not in Europe, and enjoyed up to the period 'of the abolition of the law of commandments contained in ordinances.' They might not have done damage as yet in Philippi, but there was a danger of their doing so. Such a warning, repeated, would put the Philippians on their guard and contribute to their safety."
Verse 3, "For we are the circumcision, which worship God in spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."
LGT "For we are the circumcision, who by the Spirit of God are serving, and boasting in Christ Jesus, and trusting not in the flesh."
For we are the circumcision: Paul says that we Christians are the true spiritual circumcision, not of the flesh, but of the Spirit. In the Old Testament the physical circumcision was symbolic of the spiritual circumcision; the symbol meant that they cut off that part of their hearts (Jer. 4:4) that went whoring after false gods, that is, they were incessantly admiring the Gentile heathen worship, and would adopt the heathen idols for themselves. In the New Testament believers in Christ are the true seed of Abraham, not physical but spiritual, which was confirmed by Christ's death on the cross. Who by the Spirit of God are serving: the KJV has the dative, Spirit, as locative, in the Spirit, and I have it, with many good Greek expositors, as instrumental, by the Spirit; either fits well in the context. If we stick with the KJV it means to worship God in Spirit and in Truth John 4:24, which I find no objection; however, if we stick with the instrumental case, it includes the locative case, in the Spirit, for it is by the Holy Spirit, instrumental case, that we are able to worship in Spirit and in Truth, locative case. There is good reason to use the instrumental case here for it points to the one who teaches us by the Word of God in this age of grace by the indwelling of the Holy Spirit. The Judaizers were worshipping Jehovah with their works, and their tireless emphasis on external rituals, and Paul was introducing grace to the church; in grace God does all the doing, and man does all the receiving.
Eadie notes:
"The Spirit of God is He who dwells in the hearts of believers, sent by God for this purpose. It follows, indeed, as a natural inference, that if the Spirit prompt and guide worship, it will be spiritual in nature. There is thus a quiet but telling allusion to the external formalities of the Jewish service, to which the dogmatists were so inordinately attached. The Mosaic worship, properly so called, could be celebrated only on one spot, and accordingly to a certain ritual. Though of divine institution, and adapted to express in a powerful form the religious emotions of the people, it often degenerated into mere parade. It became a pantomime. Jehovah represents Himself as being satiated with sacrifices, and wearied out by the heartless routine. Only on one altar could the victim be laid, and only one family was privileged to present it. But the Christian worship may be presented anywhere and at any time, in the hut and in the cathedral. The being we worship is not confined to temples made with hands, nor yet is He restricted to any periods for the celebration of His worship. Whenever and wherever the Spirit of God moves the heart to grateful sensation, there is praise, or touches it with a profound sense of its spiritual wants there is prayer and service. How superior this self-expansive power of Christianity to the rigid and cumbrous ceremonial of Israel after the flesh, and especially to the stiff and narrow bigotry of the concision [mutilation of circumcision]"
And boasting in Christ Jesus: the Judaizers boasted in the external rituals and physical benefits promised in the ceremonial laws, while the Christians boasted in everything Christ had accomplished for them, and all the spiritual advantages of the Divine Riches of Grace. And trusting not in the flesh: the Judaizers trusted in their flesh, that is, their ability to keep the law, and to boast in their advantage as Abraham's seed. The Christians boast in the fact that they have no strength in the flesh, but that they "can do all things through Christ who strengthens them". Now this is what grace is all about; God does all the giving, Christians do all the receiving. Christ has completed the work, and it is our time to learn all the benefits that accompanied this wonderful sacrifice for us. Serving Christ is submission to the Holy Spirit's drawing us out by the Word of God to trust and obey grace doctrine. This is not work, it is allowing the Spirit to work through us.
Verse 4, "Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more."
LGT "Though I myself might have confidence even in [the] flesh. If any other thinks to have confidence in [the] flesh, I rather:"
Though I myself might have confidence even in the flesh: if I put any merit in the flesh doing good works that are acceptable to God; if living according to ordinances and rituals carries any weight with God; if being of noble Israelite blood lines has any merit with God; I have confidence in all these things as a Jew by birth, and Pharisee of high rank. If any other thinks to have confidence in the flesh: if any of these Judaizers claim these things: I rather: I more than they. Paul says that as a Jew living under the law, he had more to glory in, and if he died before being converted to Christ, he would have felt his works justified him. Paul now goes on to describe the things he trusted in before his conversion.
Verse 5, "Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;"
LGT "Eight days old in circumcision, out of [the] race of Israel, of [the] tribe of Benjamin, a Hebrew of Hebrews, according to [the] law a Pharisee:"
Eight days old in circumcision: the Mosaic Law required that all Israelites be circumcised on the eighth day after they are born. The parents would take him down to the temple and the priest would perform the rite. The Ishmaelites were circumcised in their thirteenth year. Out of the race of Israel: specifying the fact that he was not a proselyte; he was a descendant of Jacob, not an Idumaean or an Ishmaelite, the bastard son of Hagar, Sarah's handmaiden, and became the father of the Arab race. Of the tribe of Benjamin: "Of the tribe of Benjamin, that is like saying that he belonged to the best family. Benjamin had been the favorite son of old Jacob. Rachel had given birth to Benjamin when she died, and she called him 'son of my sorrow,' but Jacob had named him, 'son of my right hand.' Rachel had been the bright spot in his life before Peniel, and when he had looked in the crib at little Benjamin, he had seen him as Rachel's son. Benjamin became his right hand, his walking stick, the one on whom he leaned. Also the first king of Israel came from the tribe of Benjamin. His name was Saul, and I Have a notion that Saul of Tarsus was named after him. So Paul could say with pride that he came from the tribe of Benjamin" (McGee). A Hebrew of Hebrews: this does not mean that he was prominent among the Hebrews; it simply means that both parents were Hebrews, and there was never any admixture of foreign bloodlines in his lineage. The KJV places the article before the word "Hebrew" making it seems like he was a Hebrew prominent among the Hebrews; however, there is no article in the Greek New Testament. According to the law a Pharisee: Paul distinguishes the fact that his belief system was that of the Pharisees and not the Sadducees, the sect that denied the resurrection. "Nay, Paul was not only a Pharisee, but 'the son of a Pharisee' - brought up at the feet of Gamaliel, a famous teacher of the sect. His mind had never been tainted by Sadducean unbelief, nor had he been fascinated by the ascetic theosophy of the Essenes. If the apostle would not bind the law on the Gentile churches, it was not because he had not studied it or had not understood it, nor yet because he had either lived in indifference to its claims or been trained in prejudice against its venerable [respected] authority" (Eadie).
Verse 6, "Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless."
LGT "According to zeal, persecuting the assembly, as to righteousness which [is] in [the] law, having become blameless."
According to zeal, persecuting the assembly: Paul was a zealot out to persecute the church by getting rid of all the Christians, until he met Christ on the road to Damascus. As far as he was concerned, before he met his Savior, he was doing God's work. This infant faith was a threat to the Mosaic system, as they thought, for it did away with the law as a means to salvation. As to righteousness which is in the law, having become blameless: Paul was a hero to Judaism, following the instructions of the Rabbis. Now his righteousness in the law was only according to men, but certainly not according to God; for the divine purpose of the law was a 'schoolmaster' to bring them all to Christ; however, when Christ came, because of their human viewpoint of being self-righteous, and making themselves righteous by the letter of the law, they rejected Christ as a threat to their own worth. Paul did not mean that he kept the law to the letter; he only meant that he did what was required by the law, as he was taught by the Judaizing rabbis, to earn his salvation. Paul was an upright citizen in the commonwealth of Israel; when he said later that he was the 'chief of sinners', he was speaking of his zeal to stamp out all Christians.
Verse 7, "But what things were gain to me, those I counted loss for Christ."
LGT "But what things were to me gains, these I have esteemed, on account of Christ, loss."
But what things were to me gains: "Paul had natural pride in his Jewish attainments. He was the star of hope for Gameliel and the Sanhedrin [the council of Pharisees and Sadducees]" (Robertson). These things, "advantage of birth, of education, and external conformity to the law", shut Paul out from Christ. These I have esteemed, on account of Christ, loss: the gains are plural, the loss, singular; what things he thought were gains, on account of Christ, are one big fat zero, loss.
Verse 8, "Yea doubtless, and I count all things for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ."
LGT "But yea rather, also I am esteeming all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account oh whom all things I suffered loss of, and esteem [them] dung, in order that I may gain Christ."
But yea rather, also I am esteeming all things to be loss: not only those things I did as a Pharisee, but even the all things now that do not bring glory to Christ. On account of the excellency of the knowledge of Christ Jesus my Lord: these things that appeal to men, but are opposed to Christ, I have no use for, says Paul, because my knowledge of Christ Jesus my Lord far exceeds and excels any thing else in this world. This excellent knowledge is brought out in verse 10. On account of whom all things I suffered loss of: Paul says, when I became a Christian my whole life changed with regards to all my desires; those things, which I once held supreme, became dung. The excellency of the knowledge of Christ is so great to me, that I am willing to suffer all that I have suffered, and I am not only willing, but I count it a privilege to suffer on account of so wonderful a Lord. And esteem them dung: these are very harsh words Paul uses, showing what utter contempt he has for his previous life. In order that I may gain Christ: Paul does not mean he gains salvation by his works; what he does say is that
since he is now saved, everything else is dung, and only what he has gained in Christ is worthy. Paul did not gain Christ by giving up his previous life; Paul was saved by grace and placed in union with Christ, and by this wonderful gain, he willingly gave up those things that he once treasured; the order is, accept Christ and His wonderful salvation, and the dung will no longer have an appeal; when these old things are compared to the excellency of the knowledge of Christ, they are place in their proper perspective.
Eadie notes on gaining Christ:
"To win Christ is to have Him - the idea of gain being suggested by the previous mention of loss. Nor can we say that the verb is explained by the following clauses, or by any one of them in particular. They are elements indeed of this gain; but the term Christ seems to denote Him in every aspect, and to win Him is to enjoy Him in every aspect. It is to have Him as mine, and to feel that in comparison with such a possession all else may be regarded as truly loss. To the apostle Christ was so identified with the truth, that when he gained Him he gained the highest knowledge; so identified with life, that when he gained Him he was endowed with the noblest form of it; and so identified with spiritual influence, that when he gained Him his whole nature was filled with power and gladness. The name of Christ, so used, covers His entire work and relations, and, as Wiesinger says - 'Christ comes as gain in the place of the loss he suffered.' And the possession of Christ is real gain compared with Hebrew lineage, the seal of Abrahamic descent, or devotedness to the Mosaic ritual and law."
Verse 9, "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."
LGT "And be found in Him, not having my righteousness which [is] of law, but that which [is] by faith of Christ, the righteousness of God on faith."
And be found in Him: Paul is united with Christ now and forever. The Holy Spirit placed and kept Paul in union with Christ, and He does this to all who believe in Christ. Not having my righteousness which is of law: this is literally, "not having any righteousness which can be called mine." The righteousness, which is of the law, is self-righteousness, that is, a righteousness that is earned, and therefore only recognized by man. It is man acting righteous before man. But that which is by faith of Christ: this is true righteousness, and is acquired by faith in Christ, and is imputed on us by Christ; this imputed righteousness is not bestowed on us for our good works, but it is bestowed the moment we believe because we believe. The righteousness of God on faith: God is the Author of this righteousness, and it is through faith that it is received, and by grace it is delivered to us by God.
Barnes notes:
"This righteousness which proceeds from God, or of which He is the great source and fountain. This may include the following things. (1.) God the Author of pardon - and this is a part of the righteousness which 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 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 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. [I might add; it is far more effective to depend on God's grace, for it is the one and only way to be saved; all self-effort ends in hell]"
Verse 10, "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;"
LGT "So as to know Him and the power of His resurrection, and the fellowship of His sufferings, becoming conformed to his death."
So as to know Him and the power of His resurrection: Paul expands on the "excellent knowledge" he wrote about in verse 8. Nothing in the Scriptures speaks of our security in Christ more than the bodily resurrection of the Lord Jesus Christ. Paul is constantly reminding us of this truth in his epistles, and nothing assures Paul more than this doctrine. Paul lived to search out and learn the truth about Christ and to gain perfect knowledge of all that Christ is and does. Paul's union with Christ and his knowledge of grace doctrine is what gives him, and should also give us assurance. All that we learn of Christ is in the Word of God, and cannot be attained by external causes. We have the Word of God, and the indwelling presence of the Holy Spirit confirming to us the truth of the grace of God.
Eadie notes on this phrase:
"The apostle reckons all but loss to gain Christ, and be found in Him - found in Him possessed of a peculiar qualification, divine righteousness, and all this 'so as to know Him and the power of His resurrection.' His object was not simply to be found in Christ so as to know Him, but to be found in Him, divinely justified by faith in Him, so as to know Him. The 'excellency of the knowledge of Christ Jesus' is still before his mind, and he does not revert formally to what he had stated as to the superior excellence of this knowledge, for the idea has never left him; and now he avows the design of being in Christ, and of being justified by faith in Him, and that is, to know Him . . . The realization of this union to Christ, and the possession of this righteousness, bring one to the inner knowledge of Him in whom we are, and by faith whom this righteousness is received. . . Then there is no doubt that the apostle refers to the power of His resurrection as giving warrant [merit] for our justification; for it not only proved His mission to be divine, but it proclaimed the success of his mediatorial work."
And the fellowship of His sufferings: Paul considered the suffering he experienced in the name of Christ with profound humility, in that he felt a special fellowship with our Lord, by identifying himself in this special union; Paul felt it was a privilege of the highest honor to suffer for His Lord. Paul felt a partnership in Christ's suffering. Becoming conformed to His death: Paul felt it a profound privilege if He could die as Christ died. Paul not only knew that he was in union with Christ, he desired to know the fellowship of His sufferings, the power of His resurrection, and to follow Christ by dying a martyr's death; he did not feel as though he was dying as Christ died, paying the price for all sin; but that he desired so much to live like Christ, he also counted it a privilege to die like Christ. "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy - quoted by Robertson).
Verse 11, "If by any means I might attain unto the resurrection of the dead."
LGT "If by any means I may arrive at the resurrection out from among the dead."
"Paul is not expressing doubt of his resurrection, but profound humility" (Vincent). The phrase out from among the dead is Christians to life, the rest to eternal death, called dead. Paul did not know how he would die, but die he would, and then he would attain unto the resurrection unto life.
Pressing Toward the Mark
Verse 12, "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended."
LGT "Not that I already received or already was made perfect, but I am pursuing, if indeed I may lay hold, for that also I was laid hold of by Christ Jesus."
Not that I already received or already was made perfect: Paul is speaking of spiritual maturity here, and not positional truth; for Paul knew that in the sight of God he was perfect and with the imputed righteousness of Christ to his account, for he taught this very doctrine in 2 Cor 5:21; Eph. 2:6; etc. "For unquestionably, so soon as we are by faith engrafted into the body of Christ, we have already entered the Kingdom of God, and, as it is stated in Eph. 2:6, we already, in hope, 'sit in heavenly places'" (Calvin). But I am pursuing, if indeed I may lay hold of: experiencing the power of his resurrection and the fellowship of His sufferings, which is ever on Paul's mind, and he knows that he has not yet arrived, and he is wanting the same desire out of the Philippian believers. For that also I was laid hold of by Christ Jesus: Paul gives all the credit to the grace of Christ in that Christ laid hold of Paul, in order that Paul might lay hold of being perfected, or becoming spiritually mature. No one has ever reached perfection, or complete maturity; so, does that mean it is useless to try? God forbid! This is all the more reason we should seek maturity, for Christ has laid hold on every one of His family members, and His desire is exactly the same for all; He lays hold on us in order to perfect us.
Eadie notes on how this relates to Paul's conversion:
"The Apostle's conversion is no less graphically than truly represented as a seizure. The Lord laid hold on him with a sharp and sudden grasp, and ever afterwards wielded him at His pleasure. He was overtaken in the vicinity of Damascus - the vision of Jesus produced instantaneous conviction, and with a force which convulsed him as he fell to earth. It was not a slow calm process of judgment, a prolonged and delicate balancing of arguments, or a daily ripening of views and opinions as the mist gradually cleared away, but the shock of a moment, which so changed his entire nature as to make him an utter contrast to his previous self. And Jesus grasped him, that he might grasp the prize. His aim was in unison with his destiny, that aim being to seize the prize as completely as the Master had seized him, while to this very destiny had he been converted and set apart."
Verse 13, "Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before."
LGT "Brethren, I myself do not reckon to have laid hold of: but one thing, forgetting the things behind, and stretching out to the things before."
Brethren: when Paul addresses the believers as brethren, he is relating to them as brothers and sisters in Christ, that is, as his equal. Whenever he addresses them as children, he is admonishing them, or exhorting them to a Christian pursuit. I myself do not reckon to have laid hold of: Paul says that he has not arrived at spiritual maturity. But one thing, forgetting the things behind: this could include his behavior before he was converted, which haunted him at times, enough to call himself the chief of sinners, and the least of the apostles. And it could include his spiritual successes; the idea he is setting forward is that he has learned to set aside all distractions in order to lay hold of Christ. Paul now uses the metaphor of running a race. And stretching out to the things before: the runner in a race does not look back or to the side, or if someone is gaining on them, but he looks forward, and stretches out his hand for the goal, which is the mark set out to all the runners. The believer that is seeking spiritual maturity is to be single minded toward the goal; looking back over past sins or past successes will only blur the vision and give a false impression, and even stunt the progress of reaching the goal; the fact that we never finish the race is no reason to quit running, because the winners will be those who ran, not for finishing; our motives are the only thing that will count in eternity. Our race is finished when we see Christ face to face, and know even as we are known.
Verse 14, "I press toward the mark for the prize of the high calling of God in Christ Jesus."
LGT "I press on toward [the] goal for the prize of the upward calling of God in Christ Jesus."
I press on toward the goal: the goal is spiritual maturity. For the prize: the prize at the end of life, which I believe are the crowns Jesus hands out at the Bema Seat. Of the upward calling of God: the crown is imperishable and to be desired, for along with it will be that 'well done, thou good and faithful servant'. In Christ Jesus: Paul's union with the Lord Jesus Christ is the basis, not only for pressing forward and upward, but also it is based on the finished work of Jesus Christ. God's grace is shed abroad in the hearts of all believers making it possible for every believer to win the prize; the crowns are laid up for those who are willing to allow the Holy Spirit to work in their lives. It takes daily Bible study, and submission to the Holy Spirit to win the crown.
Verse 15, "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you."
LGT "As many as therefore [are] perfect should be of this mind: and if you are minded [in] anything differently, also God will reveal this to you."
As many as therefore are perfect: mature Christians, or working towards maturity. The word "perfect" means relative perfection, that is, different stages of maturity. When the word is used as a verb it means absolute perfection, but when it is used as an adjective, as it is here, it is relative perfection, and means those who have entered the race. Should be of this mind: forgetting the past looking forward to the prize, that is, let us keep on thinking of maturing to absolute perfection; Paul knew that no one has ever attained perfection, save Jesus Christ, in this life, but he says let us run to attain it. And if you are minded in anything differently: The 'if' is in the first class condition and means if any of you believe you have arrived at perfection. Also God will reveal this to you: Paul turns their case over to God, and as Robertson says, "what else could he do?" Those who do not think it necessary to run the race because they have already attained, God will reveal to them the error of their ways. The mature Christian will understand the workings of the Holy Spirit in their lives; the immature believer will relegate everything that happens in their lives to coincidence, or karma, or mo-jo, or whatever they can think of that will take away the fact that God is trying to work in them. God can only work on the lives of believers who are in fellowship with Him, and are willing to be used. God uses His methods of bringing His sons and daughters into line; he often applies divine discipline because of his great love for His children.
McGee notes on this phrase:
"God will reveal His will to you if you want to be led. I hear Christians say, 'If I only knew the will of God.' It's a matter of being in touch with the Lord Jesus Christ. It is a matter of drawing close to Him. It is a willingness to do His will when He shows it to you. There is no little formula for discovering the will of God. One cannot live a careless life and expect a vision or an angel to show the way to go in a crisis. Knowing the will of God comes through a day-by-day walk with Him and a willingness to be led by Him. This will keep you on the right route through life, and it will be a great joy to your heart." (Although some of these phrases by McGee seem a bit obscure and full of emotion, I am sure he means the same thing Paul is saying about being in fellowship and then walking in the light of His Word.)
Verse 16, "Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing."
LGT "But whereto we have attained, to walk by the same [grace doctrine]."
This verse is a bit complicated but it seems to reveal that there were different stages of spiritual maturity in the Philippian church, as there is in every assembly, but in connection with the previous verse, the Holy Spirit is the Revealer of grace doctrine, and Paul says they should all agree on these most important truths. The English Standard Bible translates verses 15 and 16 thus: "Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal this also to you. Only let us hold true to what we have attained." It all goes back to being of the same mind regarding grace doctrine, and the unity will be automatic. We are all stretching out for the prize of reaching perfection, that is, spiritual maturity.
Verse 17, "Brethren, be followers together of me, and mark them which walk so as ye have us for an example."
LGT "Brethren become imitators together of me, and consider those thus walking as ye have us [for] a pattern."
Brethren become imitators together of me: you all together become imitators of me. None of us are able to say this as Paul says it; we may say, I study grace doctrine and so should you; but you cannot say, imitate me in my studies; I may say that you ought to study the Word using grace as the great denomination; if what you study doesn't line up with the straightedge of grace, keep studying until it does. You will never come up short if you use grace as your only deduction. But I cannot say imitate me. And consider those thus walking as ye have us for a pattern: there were those in the assembly that were walking as Paul had laid out the pattern for them; and there were others that had their own ideas that didn't line up with grace. "The reason why the apostle proposed his own example, and that of his associates, is now given by him. His life and theirs was in contrast with that of many others. There were men among them, professedly Christian, whose character was shamelessly sensual and secular. Motives of various kinds must have influenced not a few of the early converts, and brought them within the pale [view] of the church. Novelty might have its share in producing a change, which could be only superficial. Minds disgusted with gross superstitions and idolatries might relish the pure theism of the gospel, admire its benevolent and comprehensive ethics, and be entranced with its authoritative announcement of immortality. Yet they might not penetrate into its spirit, nor feel its transforming power . . . The apostle felt that their sluggish and worldly life was fatal to them; nay, as his own attachment to the cross was the source of all his energy and eagerness, so he affirms that their low groveling state was the proof and the result of their enmity to the cross" (Eadie).
Verse 18, "(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:"
LGT "For many are walking [of] whom I told you often, and now even weeping I tell [you they are] the enemies of the cross of Christ:"
For many are walking of whom I told you often: this is a repetition of Paul warning them. "The persons alluded to were probably those Epicurean tendencies. This and Judaic formalism were the two prominent errors in the Philippian church" (Vincent). And now even weeping I tell you they are the enemies of the cross of Christ: Paul uses the cross of Christ here as referring to the entire gospel of grace. Paul will now go on and describe the nature of these Christ rejecters.
Verse 19, "Whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things."
LGT "Whose end [is] destruction, whose god [is] the belly, and the glory [is] in their shame, who mind earthly things."
Whose end is destruction: since they are the enemies of God's grace, and reject the crucified Savior, they end up in perdition, and are cast into the Lake of fire. By rejecting the cross of Christ, they must be rejected by the cross. Whose god is their belly: they have animal appetites that crave for physical pleasure without any regard for temperance. Their motto is "eat drink and be merry, for tomorrow we die." They live after "the lust of the flesh, the lust of the eyes, and the pride of life", the same threefold basis of appeal that Satan used on Adam and Eve in Paradise, and on Christ in the wilderness. And their glory is in their shame: they glory in those things that bring shame on God's children; they take pleasure in their sins, and also glory in those who do the same. "These enemies of the cross were no hypocrites, but open and avowed sensualists, conscious of no inconsistency, but rather justifying their vices, and thus perverting the gospel formally for such detestable conduct. These victims of gross and groveling appetites disqualifying themselves from fulfilling the end of their being - to glorify God and to enjoy Him - frustrated the purpose of the cross, and therefore were its enemies" (Eadie). Who mind earthly things: this is opposed to the heavenly things that are uppermost in Christian thinking. The earthly things are those desires that motivate the unbeliever such as fame, fortune, power, sexual lust, and any of those things which appeal to the five senses, and that detract men's mind from any spiritual pursuit.
Verse 20, "For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ."
LGT "For us the citizenship exists in [the] heavens, from which also [as] Savior, we are waiting [the] Lord Jesus Christ."
For us: all believers. The citizenship exists in the heavens: believers are pilgrims in this world, for their citizenship is heavenly, not of the earthly things. Calvin explains this phrase thus: "Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to Him." From which also as Savior, we are waiting the Lord Jesus Christ: this is the greatest of all our expectations, the return of our Lord and Savior Jesus Christ. "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" (Barnes). By the resurrection the Lord Jesus Christ ascended to His lofty position at God's right hand, and it is from this heaven that he will return for us! What blessed hope we have.
Verse 21, "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."
LGT "Who will transform our body of humiliation, conformed to his body of glory, according to the working of His power, even to subdue all things to Himself."
Who will transform our body of humiliation: we will receive a new heavenly body in place of our corrupt bodies, that is, this corruption will take on incorruption. Conformed to His body of glory: what a wonderful promise we have here, that we will no longer have to worry about taking care of our frail bodies; I feel with McGee, "I would like to trade bodies right now." According to the working of His power, even to subdue all things to Himself: not only will we be receiving a new immortal body, there will be a new heaven and new earth, for the curse of sin will be lifted forever. What a comfort we have in the Word of God.
Barnes remarks:
"The earth is not our home; nor is the grave to be our everlasting bed of rest. Our home is in heaven - and the Savior will come, that He may raise us up to that blessed abode. And who knows when He may appear? He Himself commanded us to be ready, for He said He would come at an hour when we think not. We should so desire His coming, that the hours of His delay would seem to be heavy and long, and should so live that we can breathe forth with sincerity, at all times, the fervent prayer of the beloved disciple, the Apostle John;
"Come, Lord Jesus, come quickly." (Rev. 22:20)
"My faith shall triumph o'er the grave,
And trample on the tombs;
My Jesus, my Redeemer, lives,
My God, my Savior, comes;
Ere long I know he shall appear.
In power and glory great;
And death, the last of all the foes,
Lie vanquish'd at His feet.
Then, though the worms my flesh devour,
And make my form their prey,
I know I shall arise with power,
On the last judgment day; -
When God shall stand upon the earth,
Him then mine eyes shall see;
My flesh shall feel a sacred birth,
And ever with Him be.
Then His own hand shall wipe the tears
From every weeping eye;
And pains, and growns, and griefs, and fears,
Shall cease eternally.
How long, dear Savior; Oh, how long
Shall this bright hour delay?
Fly swift around, ye wheels of time.
And bring the welcome day."
Watts
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