Philippians 3

Philippians 3:1-14

Parallels: Philippians 1

Paul exhorts the Philippians to fix their whole dependence on Christ and his gospel, as he assures them he himself did, though he had more to glory in with respect to Jewish privileges and advantages than most who valued themselves so highly upon them. Phil. III 1—14

PHILIPPIANS III. 1.

AS for what remains, my dear brethren, that I may proceed to what I farther design in this epistle, let me exhort you, whatever may become of me, or of yourselves, so far as any worldly interest and prospect is concerned, that ye rejoice in the protection and care of the Lord Jesus Christ,ᵃ our blessed Redeemer, and in the promises and hopes given us by him. I have already insisted upon them with pleasure, (chap. i. 5, 6, 10, 11, 20, &c. chap. ii. 5, 11,) and to write the same things to you,ᵇ on such a topic, [is] not grievous to me, and [it is] not only safe, but necessary for you; as nothing can tend more to fortify you against the many temptations and enemies with which you are surrounded.

And, in farther prosecution of my great design for your spiritual security and edification, let me urge you to beware of those invidious, malignant contentious persons, whom I cannot forbear calling dogs,ᶜ so much have they of a brutal and canine disposition, snarling and malicious, greedy and fierce. Beware of evil workers, who, while they cry up the law, act in

ᵃ Rejoice in the Lord.] Some have apprehended a contrast with chap. ii. 25, 28, where he tells them, “he had sent Epaphroditus, that he might rejoice at his coming;” as if he had said, And now I add, that while you are rejoicing in him, I would have you Rejoice in the Lord, discerning the interposition of Christ, in his being preserved and restored to you. In this connection it might have been made the conclusion of the second chapter, but it may so naturally, as in the paraphrase, introduce what follows, that I did not choose to alter the usual division.

ᵇ To write the same things.] Diodate thinks this is an intimation that he had written a former epistle to them, which is now lost. Com are 1 Cor. v. 9; Col. iv. 16.

Mr. Fleming thinks it refers to what he has said to them formerly, and that he only gives some hints at these larger conversations in the following verses, which he thinks makes them something obscure. Flem. on the first Resur. p. 4.

ᶜ Beware of dogs.] This may very possibly be an allusion to Isa. lvi 10—12. Compare ver. 19; Tit. i. 11, 12; Rom. xvi. 18; Gal. vi. 12, 13. The Jews used to call the Gentiles dogs, and perhaps St. Paul may use this language when speaking of their proud bigots, by way of retaliation. Compare Rev. xxii. 15. L’Enfant tells us of a custom at Rome, to chain their dogs at the door of their houses, and to put an inscription over them, Beware of this dog, to which he seems to think these words may refer

e Christians had no confidence in the flesh.

direct contradiction to its most important precepts and grand design. Beware of the concision, for such I must call that body of men which proudly usurps the name of the circumcision, whereas the external rite they so much contend for is but an unprofitable cutting and mangling the flesh, when performed from such principles, and imposed with such a temper : so that the bloody work of it may seem an emblem of the cruel manner in which they cut and mangle the church. Be on your guard against them, I say it again and again, for how unwilling so ever they may be to allow it, we Christians are indeed the circumcision, who worship God, not with the ritual observance of the Mosaic law, but in spirit and in truth ; who boast not in Jewish privileges, but in Christ Jesus, through whom we obtain Divine favour and acceptance, and have no confidence in the flesh, though we do in fact wear the mark of circumcision in it, or however else we may be distinguished by birth, education, or any external forms. And indeed I say this, not as if I were deficient in any thing, wherein another can boast, for it is evident I have also what might be [an occasion of] confidence in the flesh, for if any other thinks he hath whereof to trust in the flesh, I fear not to say I [have] probably more than he. I was not only circumcised, but that, according to the exactest institution of Moses, on the eighth day ᵈ after I was born ; of the stock of Israel, God’s chosen people, not as some circumcised families are descended from Ishmael, or Edom ; and of the tribe of Benjamin, whose lot lay so near the temple of God, and which joined not with the ten tribes in their general revolt, but still adhered to Judah, and to the true worship of God at Jerusalem. Not only by my father’s, but my mother’s side, have I been from generation to generation an Hebrew, descended from a long line of Hebrews,ᵉ so that I reckon no

ᵈ Circumcised the eighth day.] It evidently appears, that the Jews did not only lay a great deal of stress on the right of circumcision, but on the time of performing it, i.e. exactly on the eighth day. The Septuagint have an addition to Gen. xvii. 14, which is also found in the Samaritan Pentateuch, " the male child, which is not circumcised on the eighth day, shall be cut off from among his people." ᵉ Hebrew of Hebrews.] If, as some have conjectured, the turbulent person to who

He counts all things but loss, that he may win

proselyte of foreign nations in my genealogy; with respect to the law I was a Pharisee, of a sect which most strictly and vigorously adheres to it, and has adopted that guard which tradition has set around it to secure it from the least degree of violation. With respect to zeal for these rituals, which they so eagerly enjoin, I myself was once employed with the greatest fury in persecuting the church of Christ, and endeavouring, if possible, to root it up from the face of the earth: as to that righteousness, which is placed in an exact observation of the law in its external precepts, I have been quite blameless and unexceptionable, so that those who knew me most intimately could not have accused me of any wilful transgression, or of neglecting any expiatory rites and sacrifices appointed in case of involuntary errors. This was my character and state; and there was a time when I was proud of being able to say all this, and thought myself exceedingly happy. But now my views of things are altered, and a very different scene hath opened itself upon me, so that the things which were once gain to me, and which I most valued myself upon, I have now accounted but as loss for Christ. I look upon them as things most despicable when compared with him, yea as things which would be extremely mischievous to me if they should in any degree prevent my application to him, or my sharing the benefits of those that believe in him. Yea doubtless, and I count all things, how valuable soever, to be but loss and damage, with respect to the most excellent knowledge of Christ Jesus my Lord, which so much exceeds every other knowledge or interest that can come in competition with it; for the sake of which I have suffered the loss of all things, having been expelled with infamy

Paul especially refers, were only the son of a proselyte, and not of a native Jew, there was a peculiar propriety in dwelling on these circumstances. But on every interpretation it will appear proper, and I am always cautious of clogging the paraphrase with the supposition of any thing of which there is not some considerable proof.

I counted loss for Christ. I c. I threw them away, as mariners do their goods on which they before set a value, lest they

should endanger their lives; in which sense Zousin is used, Acts xxvii. 21.

I have suffered the loss of all things. It is not by any means improbable, that sentence of excommunication might be pronounced against Paul, or, at least, that his goods might be confiscated, as we know other believing Hebrews though probably no one of them so obnoxious to the Jewish brethren as himself, were actually treated Heb. x. 33, 34.

nd be made conformable to his death.

from among the Jews, and deprived of all the towering hopes to which my ambition might once have aspired: And, far from repining at it, I account them not worth mentioning, for they seem to be but vile refuse and dung, that I may gain that inestimable prize and treasure, Christ Jesus, in whom alone I shall be safe, and rich, and happy for ever. Though not only reputation and power, ease and plenty, but even life itself should be sacrificed to this view, I am happy enough, if I may but be found in him, vitally united to him by a true faith and love, and so taken under his protection and favour; not having mine own righteousness, which [is] of the law; such a righteousness as only consists in observing the precepts or expiations of the Jewish religion, which I was once so solicitous to establish; nor any confidence in any legal righteousness whatever, as my plea before God, but that I may be interested in that which [is] by the faith of Christ, the righteousness which [is] of God through faith; that which he has appointed we should obtain and secure, by believing in his Son, and making our application to him as creatures condemned and undone, whose only refuge is in his righteousness and grace. (Compare Rom. i. 16; iii. 22; x. 3.) This is my great concern, experimentally to know him, and feel the efficacious power of his resurrection, continually working upon my mind, and bearing me forward with the most cheerful resolution, to share in the fellowship of his sufferings too, being made conformable to his death, in all the tortures of crucifixion itself, should his Providence call me to it. If having done and suffered any thing which God lays in my way, I may but by any possible means at length attain to the resurrection from the dead,

b Attain to the resurrection.] Mr. Pierce would render the words u wuc xulxylw, that any way I may arrive at the resurrection, &c. supposing it alludes to the ship’s arriving at the port it is bound for. But the word attained has an ambiguity, which equally answering the original, seems better to suit the 12th verse, in which the apostle certainly means something more than that he had not yet arrived at the resurrection

of the dead. The particle if, in this connection, implies no uncertainty of the surrection, nor any doubt as to Paul’s attaining it i The resurrection from the dead.] Mr. Fleming understands St. Paul as speakinhere of a first resurrection of martyrs and thmost eminent saints, which many good memight fall short of, and of which he thinks the apostle himself might not have an absolute assurance. And he lays great stres

ince he had not yet attained, he aspires after perfection,

and that consummate holiness and blessedness vi. which he will then bestow upon all his people, Phil. when the dead in Christ shall rise first, and be distinguished with glories proportionable to the iii. 11 vigour with which they have exerted themselves in his service.

This I say, not as if I had already attained to all that I wish to be, or were already perfect; for I am truly sensible how far I am from that perfection of character, as well as of state, which the gospel teaches me to aspire after; but I pursue it, if by any means I may but reach and apprehend that height of excellence for which also I am apprehended by Christ Jesus, whose condescending hand graciously laid hold on me in my mad career, in so extraordinary a manner as you have often heard, and has introduced me into that blessed race in which I am now engaged.

Brethren, I repeat it again, with all unfeigned humility of heart, that I count not myself to have attained already, I have much nobler heights of holiness in view, and am sensible how far I fall short of them. But one thing¹ [I can say,] that herein I imitate the conduct of the racers in

upon the peculiarity of the phrase, *the ἐντιγότης the in the vixqur, for so he would ead it, according to the Alexandrian MSS. nd would render it, “that peculiar resurction which is to be from among the rest of the dead.” Flem. on the first Resur. p. 22, 2. But I thought that reading and version no precarious to be adopted here, especally as it appears to me that ἐντιγότης is ometimes used without any such emphais. Compare Mark xii. 19; Luke xx. 28; nd that the more emphatical phrase, the vixqur; the in vixqur, Luke xx. 35, simly signifies that resurrection of which all good men are to partake, and indeed the general declaration, that the dead in Christ are to rise first, will fully answer any thing implied in these expressions. The editors of the Russian Testament think the Jewish teachers who opposed Paul with so much eagerness were of the sect of the Sadducees, and that he takes the more frequent notice of the resurrection, in opposition to their pernicious tenets in relation to it.

*Hath introduced, [C.] Candidates in the Grecian games, especially when they first presented themselves, were often in-

troduced by some person of established reputation, who, at the same time that he spoke as honourably as might be of his friend, urged him to acquit himself with the utmost vigour and resolution; and i is possible that this clause may allude t that circumstance. But I conclude that, even on this interpretation, it farther expresses the sense the apostle had of his obligations to the condescension and grace of Christ, in pursuing and seizing him while he fled from him, and so engaging him to aspire to this crown of life. Compare 1 Tim. i. 15, 16.

¹ But this one thing I do] Mr. Pierce thinks the most exact grammatical construction of these words is this, “I press after that one thing for which I have been apprehended by Jesus Christ, that I may apprehend or attain it, neglecting the things behind, and stretching forward to those before, after this one thing, I say, I press, according to the aim I have fixed to myself, that I may obtain the prize of the high calling, [C.]” But I think the construction may be clear enough, by supplying the words, “I can say,” without the transpasition he would attempt here.

and presses towards the mark to secure the prize.

your celebrated Grecian games; my thoughts and cares are all fixed upon this great object, and, forgetting the things which are behind, not looking back with immoderate self complacency on the steps already taken, and the way already dispatched, I am concerned intensely, with all the vigour and agility I can possibly exert, to stretch forward toward those things which are before; And so I pursue the goal for the glorious prize which strikes my sight there; even that which is the ultimate end of the high calling of God, with which he hath honoured me, by the dispensation of his grace in Christ Jesus, and surely no calling can be more noble, or better deserve the most constant attention and most ardent pursuit.

IMPROVEMENT.

As it was not grievous to the apostle to repeat the same useful verse exhortations, when he judged it conducive to the safety and happiness of those to whom he wrote, so neither should it be grievous to us to hear or to speak truths, with which in the general we may be well acquainted, but which we may be too ready to forget, in pursuit of things, more amusing indeed, but less advantageous. Such are the truths here inculcated; familiarly known, but not therefore to be disregarded. Let us avoid all approaches to these detestable characters here branded with so just an infamy; and consider what it is that will constitute us the circumcision, the people whom God will avow for his own; and charge it upon our souls, that we worship God in the Spirit,

I pursue the prize of the high calling. Here is all along a beautiful allusion to the Olympic games, and especially the foot races, which made the most celebrated part of them; where the prize was placed in a very conspicuous situation, so that the competitors might be animated by having it still in their sight. Mr. Dunlop considers the word βραζιον as expressing the principal prize, whereas some might come to the goal, and receive lower rewards: as if he had said, I labour to come in so as to secure the greatest, i. e. I aim at being an advanced and exemplary Christian. Dunl. Serm. Vol. II. p. 331. But I cannot recollect any secondary prize bestowed on the Olympic foot race, (though in funeral games it was common,) nor can I suppose the apostle to refer to the pentathletic crown, i. e. the crown given to one who

conquered in all the athletic exercises, though that might certainly by way of eminence be called το βραζιον, the grand prize. See Mr. West’s Dissert. on the Olympic Games, p. 63.

Of God in Christ Jesus. L’Enfant thinks the apostle compares our Lord to those who stood on an elevated place at the end of the course, calling the racers by their names, and encouraging them, by holding out the crown, to exert themselves with vigour. But, not to insist on the uncertainty of this, it would seem at all events more rational to interpret the high calling, as alluding to the proclamation made, by which men were called before the opening of the course to contend for such and such a prize, which answers to the general declaration made in the gospel of the heavenly prize.

Reflections on the apostle’s renouncing all things for Christ. sect. that we rejoice in Christ Jesus, and repose not in any sense confivi. dence in the flesh. verse We see an example of this excellent temper in the apostle here, 4, 5 who makes his boast in Christ, and for him renounces those advantages on which he was once ready to set the highest value. He accounted those things but loss and damage which once he esteemed his gain and his treasure, especially that eager but blind zeal with which he had once persecuted the church. May 7 it be deeply and constantly impressed upon our minds, that the knowledge of Christ is of all things the most excellent, as the ob- 8 ject of it is most sublime and interesting, and the fruits of it most happy and important! This therefore let us pursue, and 9 be truly solicitous that we may gain Christ as our own unalienable property, and that we may be found in him, interested in a better righteousness than we can claim, by virtue of our own personal obedience to any law; even that which is by the faith of Christ, the righteousness which is of God, prepared, exhibited, and appointed by him, and which is received by faith in his Son. 10 Who would not wish to know him in the power of his resurrection, to feel the views of that great event powerfully operating on his mind, yea in this connection to know the fellowship of his sufferings too? Who would not be willing to be made, in the most painful sense, conformable to his death, to feel the scourges, the insults, the nails, the cross, and, what was more dreadful than all, even the desertion of the Father himself, might he thereby attain to a resemblance to Christ in a glorious resur- 11 rection from the dead? It shall be the portion of all who die to sin, and live to God, and persist in a resolution of sacrificing all to that Redeemer who for us died and rose again. In the mean time, while we are surrounded with the infirmities of mortality, may we ever keep up an humble sense of the 12, 13 imperfection of our present attainments in religion. May we with holy Paul, so incomparably our superior, forget the progress already made, and strain every nerve, in reaching on to what yet remains before us. How far are we from apprehending that for which we were apprehended by Jesus Christ! How far from answering the plan our Lord has drawn, and being completely what he intended his servants should be! “Enkindle in our breasts, O thou great Author and Finisher of our Faith! a more ardent desire of answering it; and for that purpose, may it please thee so to display before our believing eyes the glorious prize of the high calling with which God has honoured us through thee, that we may feel all the ardour of our souls awakened to obtain it, and never slacken our pace till we win that immortal crown, but daily increase our speed as we approach it.”

aul exhorts them to walk by the same rule;

Philippians 3:15

Parallels: Philippians 1

s upon the Philippians a holy and blameless temper conversation, cautioning them against the bad some professing Christians who brought great emselves, and reproach upon religion, by the unwhich they acted. Phil. III. 15, to the end.

PHILIPPIANS III. 15.

SUCH is the situation of my own mind, and the ardour of desire with which I am pressing after farther attainments in the Divine life. Let as many of us therefore as are perfect in any degree, that is, all who are sincere Christians, and initiated, if I may so express it, into the holy mysteries of our religion, attend to this,ᵃ as our great business and aim; and if any of you are otherwise affected, if any be unhappily fallen into a remiss and indolent frame, God shall reveal even this unto you.ᵇ I hope that he will, and I pray that he may, give you such views of the crown of glory, the prize of our high calling, as may animate your most vigorous pursuit of it. Neverthelessᶜ (where-

ᵃ As many of us as are perfect, &c.] The se of this phrase, in reference to those initiated into the mysteries, is so well known, and the allusion here seems so suitable to the connection, that I presume I need not largely vindicate the interpretation given. I shall only add, that when this expression is used to intimate, that the greatest adepts in Christianity should be labouring after higher improvements, it must strongly imply the obligation on those in a lower class to press forwards.

ᵇ God shall reveal, &c.] Mr. Fleming, in pursuance of his peculiar interpretation of ver. 11, paraphrases this verse as if he had said, “If any of you are not persuaded of at doctrine of a first resurrection, which is not indeed of the utmost necessity, God may hereafter reveal it more fully; and in the mean time, let us aim at that common glory which we all profess to expect at the general resurrection.” But I think if Paul had declared it as a part of the revelation he had received from Christ, (and he could surely know it no otherwise than by special revelation,) it could not

have been left to them, as a matter of indifference, to judge one way or another of it. Dr. Whitby labours to prove that the apostle here glances on those Christians who might be ready to lay too great a stress on circumcision and Jewish ceremonies, with relation to which he hoped they would be better informed, which at least they would probably be after the destruction of Jerusalem. Compare Gal. v. 10; vi. 15, 16.

ᶜ Nevertheless, &c.] The construction here has some perplexity, but, on the whole, I think &c is to be understood as if he had said, “I could wish to animate you to the greatest ardour in pursuing the prize;” however at least remember to agree in honouring the gospel as your common rule, and bearing a proper affection to each other. And if we suppose the words in: o iφbaσμ- μv, to come in as a parenthesis, and to be rendered, to which I hope we have attained, a proper distinction will be preserved between this and the preceding verse, which have often been confounded. For the sense of the phrase φεσμιν τιθ, see Phil. ii. 2, and Rom. xii. 16.

VOL. 5.

And warns them of those who are sensual and

unto [I hope] we have at least attained,) let us act as those who are habitually persuaded of the Divine authority of the gospel, and accordingly all walk agreeably to what we profess to revere, as the same great authentic rule of our conduct; and let us especially be taught by it to attend to the same thing, to be one in our affections to each other, concerning which our duty is so plainly declared, that the weakest honest inquirer cannot be mistaken.

Thus I exhort you, and I hope I may appeal to all that know me, that my behaviour speaks the same language. So that I may confidently say, Be ye, my brethren, imitators of me, and observe, and endeavour to follow those that walk, as ye have us for an example; join this company, and learn to speak and act like them. For there are many who call themselves Christians, and yet walk [in a very different manner,] of whom I have often told you, and now tell you even weeping; for well indeed may I weep on so sad an occasion, as it is certain [that,] whatever they may profess, [they are] enemies of the cross of Christ; and as they are unwilling to suffer any thing for it, so its cause and honour suffers much by them, for they continually act contrary to the very end and design of their Master’s death. Such a set of men there is, whose behaviour is scandalous, and their end [is] utter destruction. Whatever they may talk of knowing and serving the true God, they are persons whose chief god [is their] own belly, (compare Rom. xvi. 18,) which they continually seek to honour with the most luxurious sacrifices; persons whose taste is so mean and preposterous, that they glory in those things which are indeed their shame, having outgrown all the remainders of common modesty, and all sense

ᵈ Enemies to the cross of Christ.] The does it seem to refer so much to their contending for Jewish ceremonies, as in general to their immoral temper afterwards described. It is to be feared many converts from the Gentiles, as well as from the Jews, answered this character, and if they did so, it was entirely to the apostle’s pur use to reprove them.

they should walk as citizens of heaven.

of decency. In a word, they are persons who mind only earthly things, all their thoughts and pursuits are taken up with visible and corporeal objects, the concerns of time and this transitory world. But we converse as citizens of heaven, considering ourselves as denizens of the New Jerusalem, and only strangers and pilgrims upon earth. We therefore endeavour to promote the interests of that glorious society, to learn its manners, and to behave worthy of our relation to it : from whence also we expect the blessed appearance of our Lord Jesus Christ as a Saviour ; Who shall transform our vile body, that it may be made conformable to his glorious body ; that all the abasement and dishonour of the grave may be shaken off for ever, and we, having borne his image in holiness on earth, may bear it in beauty, glory and immortality in heaven. It is indeed a vastly surprising, and to sense an incredible change ; but we ought to remember, that nothing is too hard for Omnipotence : he will therefore effect it, according to the energy whereby he is able to subject even all things unto himself, and which will render him completely victorious over all his enemies, even over death and the grave, the last of them. Therefore let me entreat and charge you all, my beloved and most amiable brethren, my joy now, and my crown of rejoicing in that expected day of the Lord, that, as ye have so great and important a hope, ye improve it to animate you in a vigorous adherence to that religion which inspires it ; and so stand fast in the Lord, as becomes those wo are so dear to him, as well as so tenderly beloved by me, and who expect by his grace so glorious a change.

• Transform our vile body.] Το σωμά της ταπεινωσίας ημων, might literally be rendered, the body of our humiliation, &c. that is, this body in the form of sinful flesh, humbled and degraded as it at present is, and so different from what the body of Adam originally was.

• So stand fast, &c.] There is no m reason for making this the beginning of new chapter, than there would be for dis joining the last verse of the 1 Cor. xv. i sense exactly parallel to this, from the preceding discourse on the resurrection wit which it is so beautifully and properly connected.

Reflections on a sensual temper, as enmity against God.

IMPROVEMENT.

AND do not we also look for Christ as a Saviour? Do we not vii. hope that this vile body shall by his all victorious power be transverse formed into the likeness of his own glorious body? Is it not with 21 this hope that we commit the dust of our friends to the grave? And is it not in this confidence that we think of our own death 20 with hope, and with cheerfulness? Why then is not our conversation more in heaven? Why have we not more frequent, solemn, and affectionate views of that better world to which we profess to be tending? Alas! have we not reason too often to weep for ourselves as well others, that we mind earthly things so much and heavenly no more? But wretched indeed are we, if we fully 19 answer the sad character which, in professing Christians, wherever it is seen, and much more wherever it is experienced, is so justly deplorable! May Divine grace ever preserve those on whom the name of Christ is named, those by whom it is known, from making their belly their God, how infamous a deity! and from that wretched degeneracy of taste, and perverseness of mind, which would lead them to glory in their shame! Surely the cross of Christ was intended to teach us lessons so contrary 18 to this, that there can be no greater enmity to it than to indulge such a temper, especially while we profess to plead for that cross, and to glory in it. May we not only abhor such a temper, but bewail it! Yea may rivers of tears run down our eyes when we see God’s law violated and his gospel profaned. 17 Blessed be God, for other and better examples in the apostolic age, and that some are likewise to be traced in our own, corrupt as it is; though they are in number less frequent, and in lustre less radiant than of old! Let us however mark those that walk, as we have Paul for an example. How different soever our appre- 16 hensions in some things may be, may we all unite in a care of practical religion, and whereunto we have already attained, walk by the same rule, and mind the same thing. And O that our rule may be more and more attended to in every step of our way! and that if in any instance we mistake it, or if we fail in those notions we ought to have of any principles of Christianity which are to add a sanction to it, God may reveal even this unto us, and teach us to act in a more suitable manner! In every sense, what chap. we see not, may he teach us, and wherein we have done iniquity, iv. 1 may we do no more, (Job xxxiv. 32,) but stand fast in the Lord, and press forward with greater ardour towards every religious improvement, towards every thing which may increase the beauty of our character, and reflect a brighter honour upon our profession.

expresses his concern for his fellow labourers.