Philippians 3
DOYLY— but I follow after.] Or pursue eternal happiness with all care and industry. Dr. Wells. The word expresses the contention in the race, and signifies the endeavouring to get before those that are before us, that we may “apprehend” or lay hold on the prize by being foremost. Dr. Hammond, Parthurst.
— [For which also I am apprehended of Christ Jesus.] For when I fled from Him, He caught hold of me, converted me to the faith, that believing in Him I might obtain life everlasting, I Tim. i. 15, 16. Dr. Whitby.
- — I count not myself to have apprehended: I do not think that I have my crown, or that I am so sure of it that I cannot miss it. Dr. Hammond. Though an Apostle, and one that has done and suffered so much for Christ, I nevertheless do not count myself to be secure of eternal happiness. Dr. Wells.
A distinguishing character of enthusiasts is, their proneness to believe they have already attained the summit of moral perfection, and a full security of Divine approbation, so that further improvement is impossible, and even further vigilance unnecessary; for to such excess has fanaticism carried its extravagance, that weak and depraved mortals have dared to presume they were exalted so high above their fellow men by the immediate hand of Heaven, as to be incapable of deviating into error, or sinking into guilt. Very opposite to this is the humble, but soul-exalting morality of the Gospel of Christ, which on the one hand forbids the most wicked sinners to despair, and animates them to reform, by the heart-reviving assurance, that if they will repent “and turn to their God, He will abundantly pardon,” through the mediation of that Christ, “who came into the world to save snorers;” while on the other, it inculcates humility and self-abasement on all the sons of men, declaring, that “there is none righteous, no not one;” holding out a spotless model, which we should perpetually labour to imitate; still however convinced, that in this state of trial and discipline we must never cease to advance with humble caution and vigilant self-government, conscious we are still frail unprofitable servants. How admirably does St. Paul exemplify this calm and humble frame of mind, even at the period when he was gifted with every apostolic power, employing his every faculty for the glory of God, and the salvation of man, and was prepared to seal his testimony to the Gospel of Christ even with his blood! If such a man were an enthusiast, would he not, in such circumstances, feel, and loudly proclaim himself, the chief favourite of his God, purified from all moral imperfection, and secured from fail? Not so the Apostle. “What things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord:—if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect:—but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” And in another passage he uses these striking words, “I keep under my body, and bring it into subjection, lest that
which are behind, and reaching forth unto those things which are before,
Philippians 3:14
- I press toward the mark for the prize] “The mark,” or the goal: “the prize,” or crown, which either hung over the goal, or was given to the conqueror by the judges: and so the meaning of the passage is, that the racer takes the goal in the way to the crown; first conquers, and then is rewarded; the goal being the conclusion of the race, but the way to the crown. Dr. Hammond.
The Apostle throughout these verses makes a continual allusion to the race run in the Olympian games, where he that run was continually upon the stretch and pressing forwards, without looking back to those whom he had left behind, but pursuing the goal; in order that first coming to it he might catch hold of the prize, and so be crowned with it. And two things are here noted by the Fathers, worthy of our observation. 1st, That if this great Apostle, who had suffered so many things, and was in deaths often, and who had laboured so abundantly, was not yet confident of a blessed resurrection, but only striving, if so he might attain unto it; persons, such as we are, must have less ground of confidence. 2dly, What continual diligence and labour this pursuit requires; for you know, saith St. Chrysostom, with what great earnestness the pursuer runs; he looks upon no man; he throws out of the way every thing that might hinder him; he employs his body, eye, strength, soul, and mind, upon the work, looking to nothing else, but only to the prize. Dr. Whitby.
As the worst of men ought not to give up themselves as incapable of becoming good, nor those in the lowest rank of goodness to despair of becoming eminent in time; so neither should those who are in the highest indulge too great complacency in their own improvements; much less a contempt of others, or an imagination which the great Apostle disclaims, as though they “had already attained, either were already perfect.” But the common duty of all, to express it in his following words, is, “forgetting those things which are behind, and reaching forth unto those things which are before, to press toward the mark for the prize of the high calling of God in Christ Jesus.” Abp. Secker.
We find that the best and most excellent of the New Testament saints obeyed God, and suffered for Him, upon the motive and inducement of the heavenly reward. The great Apostle of Christ, St. Paul, speaking of himself, says, “I press toward the mark, for the prize of the high calling of God in Christ Jesus,” where that by the “prize of the high calling of God in Christ,” is meant the future eternal glory to which God calls us by the Gospel of Christ, as to the reward of our obedience thereunto, is agreed on by all interpreters. The expression is metaphorical, and borrowed from the ancient custom in races, wherein the judge, he that held and bestowed the prize, set in some high place, and from
Paul exhorteth them to be thus minded, and to imitate him. Anno DOMINI 64.
Philippians 3:15
- — as many as be perfect.] Or thoroughly instructed in our Christian duty. Dr. Whitby. See the note on 1 Cor. ii. 6.
— be thus minded:] As I have told you I am: namely, so as to believe the circumcision of the Spirit, not that of the flesh, and the righteousness which is of God by faith, to be the things especially to be regarded for the obtaining of this prize. Dr. Whitby.
— if in any thing ye be otherwise minded, &c.] If any one differs in understanding any particular thing, there is no reason that such a difference should create any division among you, disturb or break the peace which is most precious to be preserved: for though at present ye are not, yet hereafter ye may, no doubt, be instructed in all that is necessary for you. Dr. Hammond.
Philippians 3:16
- Nevertheless, whereto we have already attained, &c.] In the mean time, for so much of the truth of God, as we have already attained the knowledge of, let us therein walk on peaceably and lovingly: following one and the same rule of the word of God, and conspiring in all Christian unanimity and concord to do all good offices to God and each other. Bp. Hall.
Philippians 3:17
- Brethren, be followers together of me.] By propounding his own practice to these Philippians, as a pattern for their imitation, the Apostle hath at once intimated to us the duty, both of all who are entrusted with the ministry of the Gospel to set, and of all who live under their ministry to follow, such examples as may express and adorn the Christian religion. Dean Stanhope.
Philippians 3:18
- — they are the enemies of the cross of Christ:] Because they preached up the necessity of circumcision, and the observation of the ceremonial law; and so in effect denied Christ to be come in the flesh, or affirmed that He died in vain. Burkitt.
Philippians 3:19
- — whose God is their belly, &c.] They devote themselves wholly to luxury and lust; they take a pride in the practices, which are really a reproach to them;
and set their hearts upon the profits and pleasures of this world only. Dean Stanhope.
To whom we make ourselves servants, him we make our Lord and God. The covetous wordilling therefore, by “serving Mammon,” Matt. vi. 24, maketh Mammon his God: which caused St. Paul two several times to set the brand of idolatry upon covetousness, Eph. v. 5; Col. iii. 5. And the voluptuous epicure is here for this reason said to make his “belly his god,” because he “serveth his own belly,” as the phrase is, Rom. xvi. 18. Upon the same ground the devil is called “the god of this world,” 2 Cor. iv. 4, because the men of this evil world, by doing him service, do make a god of him. Bp. Sanderson.
Philippians 3:21
- Who shall change our vile body.] This passage indicates the Divine power of Christ, to whom is here ascribed that resurrection, which is frequently made an indication of the Godhead, it being God who raiseth from the dead, Rom. iv. 17; Acts xxvi. 8; and which is ascribed to the exceeding greatness and to the energy of His mighty power, Eph. i. 19; and yet is here ascribed to the energy of Christ. Dr. Whitby.
— that it may be fashioned like unto his glorious body.] That, as Ireneus saith, ‘it may be transformed from a mortal and corruptible, into an immortal and incorruptible body.’ We may here note, what a value is put upon the resurrection and redemption of the body from corruption, as if it were the chief thing which Christians waited for, and expected from our Saviour at His coming, Rom. viii. 23. We may also note the pious observation of the Fathers, that the folly of those can never be sufficiently lamented, who deprive themselves of such a glorious resurrection. Dr. Whitby. At the same time the change here described should be seriously attended to, as affording the best mitigation of the concern so apt to overwhelm us, upon the account either of our own death, or of the death of those who are very dear to us. The bodies of the righteous are not swallowed up by the grave as a prey, but deposited there as a trust: which will surely be demanded back again, and of which a punctual restitution will be expected. So our admirable Liturgy hath taught us in the office of interment to commit the bodies of the deceased to the ground, “in sure and certain hope of the resurrection” of the righteous “to eternal life, through our Lord Jesus Christ: who,” as this portion of Scripture assures us, “shall change our vile body,” this earth, and ashes, and dust, “that it may be like unto His glorious body, according to the mighty working, whereby He is able to subdue all things to Himself.” Dean Stanhope.
Chap. IV. The encouragements to Christian constancy, cheerfulness, and resignation, are continued.