Monday, May 25, 2026
Phil 3. Background.
Philippians 3 (Trad) – Overview continued (2) Introduction – Verses 7–11 – The Great Exchange Paul now calls every earthly gain “loss.” Knowing Christ Jesus overtakes all else. He wants a righteousness that comes by faith, not law-keeping. His life goal: “to know Him and the power of His resurrection and the fellowship of His sufferings.” Verses 12–16 – Still Running Paul hasn’t arrived. He is chasing, stretching, pressing toward the goal of full maturity in Christ. The past—good or bad—no longer rules him. He urges everyone “mature” to adopt the same mindset. Verses 17–21 – Eyes on Home The church should imitate Paul’s pattern, not the “enemies of the cross” whose minds are set on earthly things. Believers are already citizens of heaven, awaiting Jesus, who will transform lowly bodies to match His glorious one. The Great Exchange Vs. 7-11 “But 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: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 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: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead.” (7) But what things — Of this nature; were once reputed gain to me — Which I valued myself upon, and confided in for acceptance with God, supposing them to constitute a righteousness sufficient to justify me in his sight; those, ever since I was made acquainted with the truth as it is in Jesus, and embraced the gospel, I have accounted loss — Things of no value; things which ought to be readily foregone for Christ, in order that, placing all my dependance on him for justification, I might through him be accepted of God, and be saved. The word ζημια, here used by the apostle, and rendered loss, properly signifies loss incurred in trade: and especially that kind of loss which is sustained at sea in a storm, when goods are thrown overboard for the sake of saving the ship and the people on board: in which sense the word is used Acts 27:10; Acts 27:21. To understand the term thus, gives great force and beauty to the passage. It is as if the apostle said, In making the voyage of life, for the purpose of gaining salvation, I proposed to purchase it with my circumcision, and my care in observing the ritual and moral precepts of the law; and I put a great value on these things, on account of the gain or advantage I was to make by them. But when I became a Christian, I willingly threw them all overboard, as of no value in purchasing salvation. And this I did for the sake of gaining salvation through faith in Christ as my only Saviour. (8-11) Yea doubtless — Not only when I was first converted, but I still account both these and all things else, how valuable soever, to be but loss. Having said, in the preceding verse, that he counted his privileges as a Jew, and his righteousness by the law, to be loss, or things to be thrown away, he here adds, that he viewed in the same light all the things which men value themselves upon, and on which they build their hope of salvation: such as their natural and acquired talents, their knowledge, their moral virtue, and even their good works; yea, and all the riches, honours, and pleasures of the world; all the things in which people seek their happiness. For the excellency of the knowledge of Christ Jesus my Lord — In comparison of, and in order that I may attain, the experimental and practical knowledge of Christ, as my Lord, as my teaching Prophet, my atoning and mediating Priest, my delivering and ruling King, reigning in my heart by his grace, and governing my life by his laws. For the apostle evidently had a respect here to all the offices and characters of Christ, and intended what he says to be understood of sanctification and practical obedience, as much as of illumination and justification. And he accounted all the things he speaks of as worthless, not only because they were ineffectual to procure for him acceptance with God, but because in themselves they are of little value in comparison with the true knowledge of Christ, and of the way of salvation through him; blessings which the apostle so regarded, that he despised all other knowledge, and every human attainment, as things comparatively unworthy of his care, while pursuing his way to eternal life. For whom I have actually suffered the loss of all things — Which the world esteems, admires, loves, and delights in. It seems probable, from this, that he had been excommunicated by the Jews in Jerusalem, and spoiled of his goods: a treatment which some others, who were not so obnoxious to the Jews as he was, met with after they became Christians, Hebrews 10:33-34. And I count them but dung — So far am I from repenting, that I exposed myself to the loss of them. The discourse rises. Loss is sustained with patience; but dung is cast away with abhorrence. The Greek word, so rendered, signifies any vile refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs: in such a light did the apostle view every thing that would engage his dependance for justification, or stand in competition with Christ for his affection. That I may win Christ — May have him for my Saviour and Lord; may have an interest in all the offices that he sustains, and in all he hath done and suffered for the salvation of men, and may be made partaker of the benefits which he hath procured for me. And be found in him — Vitally united to him by faith and love; not having mine own righteousness, which is of the law — That merely outward righteousness prescribed by the law, and performed in my own strength; but that which is through the faith of Christ — That justifying, sanctifying, and practical righteousness which is attained through believing in Christ, and in the truths and promises of his gospel. See on Romans 4:6-8; Ephesians 4:22-24; 1 John 3:7. The righteousness which is, εκ Θεου, of, or from God — Which is the gift of his grace and mercy, and not procured by my merit; and is from his Spirit, not effected by my own strength, through the instrumentality of faith alone; a faith, however, productive of love, and of all holiness and righteousness. The phrase in the original here, την εκ Θεου δικαιοσυνην, the righteousness of, or from God, is used, says Macknight, “I think only in this passage. It is opposed to mine own righteousness, which is from the law, a phrase found in other passages, particularly Galatians 3:21. Wherefore, since the righteousness from the law is that which is obtained according to the tenor of the law, the righteousness from God by faith, is that which comes from God’s accounting the believer’s faith to him for righteousness, and from his working that faith in his heart by the influences of his Spirit.” That I may know him — In his person and offices, in his humiliation and exaltation, his grace and glory, as my wisdom and righteousness, my sanctification and redemption; or, as my complete Saviour; and the power — Δυναμιν, the efficacy; of his resurrection — Demonstrating the certain truth and infinite importance of every part of his doctrine, the acceptableness of the atonement made by him for sin, (see on Romans 4:25,) opening an intercourse between earth and heaven, and obtaining for me the Holy Spirit, to raise me from the death of sin unto all the life of righteousness, (John 16:7,) assuring me of a future and eternal judgment, (Acts 17:31,) begetting me again to a lively hope of a heavenly inheritance, (1 Peter 1:3,) and raising my affections from things on earth to things above, Colossians 3:1-2 : and the fellowship of his sufferings — Sympathizing with him in his sufferings, and partaking of the benefits purchased for me thereby; as also being willing to take up my cross and suffer with him, as far as I am called to it, knowing that if I suffer with him, I shall also be glorified with him. See the margin. Being made conformable to his death — Being dead to the world and sin, or being made willing to confirm the gospel by enduring the tortures of crucifixion as he did, should it be his will I should do so. If by any means — Having attained an entire conformity to my great Master, and done and suffered the whole will of God; I might attain unto the resurrection of the dead — Unto that consummate holiness and blessedness, which he will bestow upon all his people when the dead in Christ shall rise first, and be distinguished with honour and glory proportionable to the zeal and diligence which they have manifested in his service. Still Running Vs, 12-16 “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 of Christ Jesus. 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, I press toward the mark for the prize of the high calling of God in Christ Jesus. 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. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (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:” (12) Not as though I had already attained — Ουχ οτι ηδη ελαβον, literally, not that I have already received, namely, the blessings which I am in pursuit of, even that complete knowledge of Christ, of the power of his resurrection, the fellowship of his sufferings, and conformity to his death just mentioned; either were already perfect — Τετελειωμαι, perfected, completed: or had finished my course of duty and sufferings. It appears from Php 3:15, that there is a difference between one that is τελειος, perfect, and one that is perfected; the one is fitted for the race, the other has finished the race, and is ready to receive the prize. But I follow after — Διωκω, I pursue, what is still before me. The apostle changes his allusion from a voyage to a race, which he continues through the two next verses. That I may apprehend that perfect holiness, that entire conformity to the will of God, for which also I am apprehended of Christ Jesus — Appearing to me in the way to Damascus, (Acts 26:14,) whose condescending hand graciously laid hold on me when I was proceeding in my mad career of persecuting him and his followers, and in the extraordinary manner of which you have often heard, brought me to engage in running that very different race which I am now pursuing. (13-14) Brethren, I count not myself to have apprehended — To have already attained those high degrees of holiness, internal and external, of usefulness and conformity to my blessed Master, which I have in view. But this one thing I do — I make this my chief business. Or rather, (which the phraseology of the original seems to require,) this one thing I can say, though I cannot say that I have attained what I am aiming at; forgetting those things which are behind — Even that part of the race of Christian experience, duty, and suffering, which is already run; and reaching forth, &c. — Greek, τοις δε εμπροσθεν επεκτεινομενος, stretching forward toward those things which are before — Toward still higher attainments in grace, and the further labours and sufferings which remain to be accomplished, pursuing these with the whole vigour of my soul; I press toward the mark — Which God hath placed before me, even a full conformity to the image of his Son in my heart and life, Romans 8:29; for the prize of the high calling of God in Christ Jesus — The felicity, honour, and glory, which I am called of God in Christ to contend for: a noble prize indeed! The reader will easily observe, that there is all along in this passage a beautiful allusion to the foot-races in the Grecian games; and in this last clause, to that particular circumstance respecting the prize, that it was placed in a very conspicuous situation, in order that the competitors might be animated by having it still in their view. Add to this, that the judges sat on a high seat, and from thence, by a herald, summoned the contenders into the stadium, or place where they were to contend. In allusion to which elevated situation of the judges, Macknight thinks the apostle here terms God’s calling him by Christ to run the Christian race, ανω κλησις, a high calling, or a calling from above. The phrase, however, seems rather to mean a calling or invitation to very high things, even to dignity and happiness, great beyond all that we can now conceive. For to every faithful servant shall it be granted, partly at death, and more especially at the day of final judgment, to enter into the joy of his Lord, Matthew 25:23; to sit down with him on his throne, as he overcame and is set down with his Father on his throne; and to inherit all things, even all that God has and is, Revelation 3:21; Revelation 21:7. “From the description which the apostle gives in this passage of his stretching all the members of his body while running the Christian race, and from his telling us that he followed on with unremitting strength and agility, till he arrived at the prize which was placed at the end of the course, we may learn what earnestness, diligence, and constancy, in the exercises of faith and holiness, are necessary to our faith’s being counted to us for righteousness at the last day.” (15) Let us therefore, as many as be perfect, be thus minded. "Perfect" here means mature, full grown, as opposed to babes or children. The word is so used (in the Greek) in 1 Corinthians 14:20; Ephesians 4:13; Hebrews 5:14. "There is a difference," says Bengel, on ver. 12, "between the perfect and the perfected: the first are ready for the. race; the last are close upon the prize." St. Paul exhorts all full-grown Christians to imitate his perseverance; like him, to forsake any claims to legal righteousness; to seek that righteousness which is through the faith of Christ; to know Christ, to win Christ; to press ever forwards to obtain the prize. And if in anything ye be otherwise minded, God shall reveal even this unto you.. If only we be in earnest, pressing onwards in the Christian race with sustained perseverance, God will, by the manifestation of his Spirit in our heart, correct any minor errors of doctrine or of practice. Comp. John 7:17, "If any man willeth to do (θέλῃ ποιεῖν) his will, he shall know of the doctrine whether it be of God." "Otherwise" (ἑτέρως) seems here to mean otherwise thin is right, wrongly, amiss - a meaning which it has not unfrequently in classical Greek, and in our word "heterodox." Even this; rather, this too, as well as the one thing needful, the knowledge of Christ, which he has already revealed. Mark the word "reveal." Paul may teach, but living spiritual knowledge is a revelation from God. This passage shows that the word "perfect" is used here in a restricted sense, not of consummated holiness; as it implies that some of the "perfect" may be "otherwise minded," may be involved in minor errors. Good Christians must have that righteousness which is through faith; they must persevere: they may err in less essential points. It is a lesson of charity and humility. (16) Let us walk . . .—In this verse the last words appear to be an explanatory gloss. The original runs thus: Nevertheless—as to that to which we did attain—let us walk by the same. The word “walk” is always used of pursuing a course deliberately chosen. (See Acts 21:24; Romans 4:12; Galatians 5:25.) The nearest parallel (from which the gloss is partly taken) is Galatians 6:16, “As many as walk by this rule, peace be upon them.” In this passage there seems to be the same double reference which has pervaded all St. Paul’s practical teaching. He is anxious for two things—that they should keep on in one course, and that all should keep on together. In both senses he addresses the “perfect;” he will have them understand that they have attained only one thing—to be in the right path, and that it is for them to continue in it; he also bids them refrain from setting themselves up above “the imperfect;” for the very fact of division would mark them as still “carnal,” mere “babes in Christ” (1Corinthians 3:1-4). (17-18) Brethren, be followers together — Συμμιμηται, joint imitators, of me — Obedient to my directions, and following the pattern which God enables me to set before you; and mark — Observe and imitate them; who walk so as ye have us — Myself and the other apostles of Christ, for an ensample. For many — Even teachers, as they profess themselves to be, walk in a very different manner; of whom I have told you often in time past, and now tell you even weeping — While I write, for indeed well may I weep on so lamentable an occasion; that they are enemies of the cross of Christ — Unwilling to suffer any thing for him and his cause, and counteracting the very end and design of his death. Observe, reader, such are all cowardly, all shamefaced, all delicate Christians. Eyes on Home Vs, 17-21 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (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: Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (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:” (17-18) Brethren, be followers together — Συμμιμηται, joint imitators, of me — Obedient to my directions, and following the pattern which God enables me to set before you; and mark — Observe and imitate them; who walk so as ye have us — Myself and the other apostles of Christ, for an ensample. For many — Even teachers, as they profess themselves to be, walk in a very different manner; of whom I have told you often in time past, and now tell you even weeping — While I write, for indeed well may I weep on so lamentable an occasion; that they are enemies of the cross of Christ — Unwilling to suffer any thing for him and his cause, and counteracting the very end and design of his death. Observe, reader, such are all cowardly, all shamefaced, all delicate Christians. Whose end is destruction — This is placed in the front, that what follows may be read with the greater horror; whose God is their belly — Whose supreme happiness lies in gratifying their sensual appetites. The apostle gives the same character of the Judaizing teachers, (Romans 16:18; Titus 1:11,) and, therefore, it is probable that he is speaking here chiefly of them and of their disciples. Whose glory is in their shame — In those things which they ought to be ashamed of: and whoever glories in the commission of any sin, or in the omission of any duty which he owes to God, his neighbour, or himself; or in the gratification of those inclinations and dispositions that are contrary to the love of God and his neighbour; or in that manner of employing his money, his knowledge, his authority over others, or his time, which is contrary to the will of God, and manifests that he is not a faithful steward of God’s manifold gifts, glories in his shame: who mind — Relish, desire, seek, pursue; earthly things — Things visible and temporal, in preference to those which are invisible and eternal; for to be carnally minded is death, Romans 8:6. (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; rather, I used to tell you; the tense is imperfect. He used to speak thus of them when he was at Philippi; now, during his absence, the evil has increased, and he repeats his warning with tears. "Paul weeps," says Chrysostom, "for those at whom others laugh; so true is his sympathy, so deep his care for all men." He seems to be speaking here, not of the Jews, but of nominal Christians, who used their liberty for a cloke of licentiousness. Such are enemies of the cross; they hate sell-denial, they will not take up their cross. By their evil lives they bring shame upon the religion of the cross. (19 Whose end is destruction. . . .—The intense severity of this verse is only paralleled by such passages as 2Timothy 2:1-5; 2Peter 2:12-22; Jude 1:4; Jude 1:8; Jude 1:12-13. All express the burning indignation of a true servant of Christ against those who “turn the grace of God into lasciviousness,” and “after escaping the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, are again entangled therein and overcome.” Whose God is their belly. —A stronger reiteration of Romans 16:18, “They serve not our Lord Jesus Christ, but their own belly.” Note the emphasis laid on “feasting and rioting” in 2Peter 2:13; Jude 1:12. Whose glory is in their shame. —As the preceding clause refers chiefly to self-indulgence, so this to impurity. Comp. Ephesians 5:12, “It is a shame even to speak of those things which are done of them in secret.” “To glory in their shame”—to boast, as a mark of spirituality, the unbridled license which is to all pure spirits a shame—is the hopeless condition of the reprobate, who “not only do these things, but have pleasure in those who do them” (Romans 1:32). Who mind earthly things.—This last phrase, which in itself might seem hardly strong enough for a climax to a passage so terribly emphatic, may perhaps be designed to bring out by contrast the glorious passage which follows. But it clearly marks the opposition between the high pretension to enlightened spirituality and the gross carnal temper which it covers, groveling (so to speak) on earth, incapable of rising to heaven. (20-21) For our conversation is in heaven — We that are true Christians are of a very different spirit, and act in a quite different manner. The original expression, πολιτευμα, rendered conversation, is a word of a very extensive meaning, implying our citizenship, our thoughts, our affections, are already in heaven; or we think, speak, and act, converse with our fellow-creatures, and conduct ourselves in all our intercourse with them, as citizens of the New Jerusalem, and as being only strangers and pilgrims upon earth. We therefore endeavour to promote the interests of that glorious society to which we belong, to learn its manners, secure a title to its privileges, and behave in a way suitable to, and worthy of our relation to it; from whence also we look for the Saviour — To come and carry us thither according to his promise, (John 14:3,) namely, our spirits, at the dissolution of this earthly tabernacle; yea, and afterward to transform our vile body, το σωμα της ταπεινωσεως, the body of our humiliation; which, in consequence of the fall of our first parents, sinks us so low, is subject to, and encompassed with, so many infirmities, is such a clog to our souls, and so greatly hinders our progress in the work of faith and labour of love: this body we expect he will transform into the most perfect state and the most beauteous form, when it will be purer than the unspotted firmament, brighter than the lustre of the stars, and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body — Of which an image was given in his transfiguration, yea like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne. So that here, as Romans 8:23, the redemption of the body from corruption, by a glorious resurrection, is represented as the especial privilege of the righteous. According to that mighty working — That energy of power; whereby he is able to subdue all things unto himself — To show himself to the whole intelligent creation of God completely victorious over all his enemies, even over death and the grave, the last of them.
