Commentaires bibliques

He cautions them against judaizing seducers (Php 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Php 3:4-8), describes the matter of his own choice (Php 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example, Php 3:17-21.

This chapter Philippians 3 consists in the main, of exhortations to holy living, and to an effort to make great attainments in the divine life. It is full of tenderness and affection, and is one of the most beautiful appeals which can anywhere be found to induce Christians to devote themselves to the service of the Redeemer. The appeal is drawn in a great measure from the apostle's statement of his own feelings, and is one which the Philippians could not but feel, for they knew him well. In the course of the chapter, he adverts to the following points.

He exhorts them to rejoice in the Lord; Philippians 3:1.

He warns them against the Jewish teachers who urged the necessity of complying with the Mosaic laws, and who appear to have boasted of their being Jews, and to have regarded themselves as the favorites of God on that account; Philippians 3:2-3.

To meet what they had said, and to show how little all that on which they relied was to be valued, Paul says that he had had advantages of birth and education which surpassed them all and that all the claim to the favor of God, and all the hope of salvation which could be derived from birth, education, and a life of zeal and conformity to the law, had been his; Philippians 3:4-5.

Yet he says, he had renounced all this, and now regarded it as utterly worthless in the matter of salvation. He had cheerfully suffered the loss of all things, and was willing still to do it, if he might obtain salvation through the Redeemer. Christ was more to him than all the advantages of birth, and rank, and blood; and all other grounds of dependence for salvation, compared with reliance on him, were worthless; Philippians 3:7-11.

The object which he had sought in doing this, he says, he had not yet fully attained. He had seen enough to know its inestimable value, and he now pressed onward that he might secure all that he desired. The mark was before him, and he pressed on to secure the prize; Philippians 3:12-14.

He exhorts them to aim at the same thing, and to endeavor to secure the same object, assuring them that God was ready to disclose to them all that they desired to know, and to grant all that they wished to obtain; Philippians 3:15-16.

This whole exhortation he enforces in the end of the chapter Philippians 3:17-21 by two considerations. One was, that there were not a few who had been deceived and who had no true religion - whom he had often warned with tears, Philippians 3:18-19; the other was, that the home, the citizenship of the true Christian, was in heaven, and they who were Christians ought to live us those who expected soon to be there. The Saviour would soon return to take them to glory. He would change their vile body, and make them like himself, and they should therefore live as became those who had a hope so blessed and transforming.

The apostle exhorts the Philippians to rejoice in the Lord, Philippians 3:1. And to beware of false teachers, Philippians 3:2. Shows that Christians are the true circumcision, who worship God in the Spirit, Philippians 3:3. And that himself had more reason to trust in the flesh than any of the Jews, Philippians 3:4-6. But that he counted all things loss for Christ, Philippians 3:7-11. He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, Philippians 3:12-14. Exhorts them to be like-minded, Philippians 3:15-17. Warns them against certain persons who were enemies to the cross of Christ, Philippians 3:18, Philippians 3:19. Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, Philippians 3:20, Philippians 3:21.

INTRODUCTION TO Philippians 3

In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ, Philippians 3:1, and to beware of them, whom he describes as dogs, as evil workers, as the concision, Philippians 3:2, and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things, Philippians 3:3, This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever, Philippians 3:4, of which he gives an enumeration in several particulars, Philippians 3:5, upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss, Philippians 3:7, and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him, Philippians 3:8. His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ, Philippians 3:11, and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him, Philippians 3:12. Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them, Philippians 3:15, and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing, Philippians 3:16, and to be followers of him, and of them that walked after his example, Philippians 3:17, giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonour of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men, Philippians 3:18, and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence, Philippians 3:20, and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent, Philippians 3:21.

CHAPTER 3

Php 3:3. Instead of Θεοῦ Elz. has Θεῷ, against decisive testimony, although again defended by Reiche. A clumsy emendation in order to complete the λατρ.

Php 3:6. ζῆλον] Lachm. and Tisch. read ζῆλος, following A B D* F G א*. A copyist’s error; comp. the exeg. remarks on 2 Corinthians 9:2.

Php 3:8. Instead of μὲν οὖν Elz. and Tisch. 8 have μενοῦνγω, which, although supported by A P א, is opposed by very preponderating testimony.

The second εἶναι is wanting in B D* F G א*, 17, Arm. Vulg. It. Lucif., et al. Suspected by Griesb, omitted by Lachm. and Tisch. 8. But how readily may it, otherwise superfluous, have been left out before the similar ἵνα!

Php 3:10. The second τήν is wanting in A B א*; omitted by Lachm.; overlooked as unnecessary.

Instead of συμμορφιζόμενος (so Lachm. and Tisch.), which Griesb. approves, Elz. and Scholz have συμμορφούμενος. But the former has in its favour A B D* P א*, min. Or. ms. Bas. Macar., as also συνφορτιζόμενος in F G It. Lucif. Ir. The Recepta substitutes an analogous form more familiar.

Php 3:11. τῶν νεκρ.] A B D E P א, min., and many vss. and Fathers, have τὴν ἐκ νεκρ., which is recommended by Griesb. and adopted by Scholz, Lachm., and Tisch. But Paul always uses ἀνάστασις with merely the genitive τῶν νεκρῶν, or only νεκρ. The ἐκ was written on the margin here to explain the word ἐξαναστ., which does not occur elsewhere in the N. T., and subsequently the erroneous insertion of this ἐκ after τῶν (so still F G) produced the reading τὴν ἐκ νεκρ.

Php 3:12. The Χριστοῦ alone (Elz. gives τοῦ Χ. Ἰησοῦ) has preponderant evidence.

Php 3:14. ἐπί] Lachm. and Tisch. read εἰς, following A B א, min. Clem. Aeth. Rightly; ἐπί is explanatory.

Php 3:16. After στοιχεῖν, Elz., Scholz have κανόνι, τὸ αὐτὸ φρονεῖν, which is wanting in A B א*, min. Copt. Sahid. Aeth. Hilar. Aug., et al. There are, besides, several variations, and differences in the arrangement of the words. The Recepta has arisen from glosses (following Galatians 6:16; Php 2:2), and has far too little homogeneousness in a critical point of view, to enable it to be defended on the ground of homoioteleuton (so Matth. and Rinck).

Php 3:21. After ἡμῶν, Elz. has εἰς τὸ γενέσθαι αὐτό, which (although defended by Matth.) is omitted by decisive authorities. An ancient supplement.

ἑαυτῷ] Following A B D* F G K P א*, min. Eus. Theophyl., αὐτῷ is, with Lachm. and Tisch., to be read; ἑαυτῷ is a more precise definition.

In Php 3:1 Paul seems already preparing to close his epistle; but at this point his attention is directed, perhaps by some special momentary occasion, to the party of anti-Pauline teachers, against which he at once breaks forth with vehemence and irony in Php 3:2, warning his readers against them; and thereafter, from Php 3:4-14, he sets forth in detail his own bearing as contrasted with the character of those false teachers.

Php 3:1-21.

WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE.

1. Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in

1Th 4:1.

Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally"

(Eph 6:10; 2Th 3:1).

But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.

the same things--concerning "rejoicing," the prevailing feature in this Epistle

(Php 1:18, 25; 2:17; 4:4,

where, compare the "again I say," with "the same things" here).

In the Lord--marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting

(Php 3:3).

not grievous--"not irksome."

for you it is safe--Spiritual joy is the best safety against error

(Php 3:2; Ne 8:10,

end).

Finally, my brethren, rejoice in the Lord - That is, in the Lord Jesus; see Philippians 3:3; compare the Acts 1:24 note, and 1 Thessalonians 5:16 note. The idea here is, that it is the duty of Christians to rejoice in the Lord Jesus Christ. This duty implies the following things:

(1) They should rejoice that they have such a Saviour. People everywhere have felt the need of a Saviour, and to us it should be a subject of unfeigned joy that one has been provided for us. When we think of our sins, we may now rejoice that there is one who can deliver us from them; when we think of the worth of the soul, we may rejoice that there is one who can save it from death; when we think of our danger, we can rejoice that there is one who can rescue us from all peril, and bring us to a world where we shall be for ever safe.

(2) we may rejoice that we have such a Saviour. He is just such as we need. He accomplishes just what we want a Saviour to do. We need one to make known to us a way of pardon, and he does it. We need one to make an atonement for sin, and he does it. We need one to give us peace from a troubled conscience, and he does it. We need one to support us in trials and bereavements, and he does it. We need one who can comfort us on the bed of death, and guide us through the dark valley, and the Lord Jesus is just what we want. When we look at his character, it is just such as it should be to win our hearts, and to make us love him; and when we look at what he has done, we see that he has accomplished all that we can desire, and why should we not rejoice?

(3) we may and should rejoice in him. The principal joy of the true Christian should be in the Lord. He should find his happiness not in riches, or gaiety, or vanity, or ambition, or books, or in the world in any form, but in communion with the Lord Jesus, and in the hope of eternal life through him. In his friendship, and in his service, should be the highest of our joys, and in these we may always be happy. It is the privilege, therefore, of a Christian to rejoice. He has more sources of joy than any other man - sources which do not fail when all others fail. Religion is not sadness or melancholy, it is joy; and the Christian should never leave the impression on others that his religion makes him either gloomy or morose. A cheerful countenance, an eye of benignity, a conversation pleasant and kind, should always evince the joy of his heart, and in all his contact with the world around hint he should show that his heart is full of joy.

To write the same things - That is, to repeat the same truths and admonitions. Perhaps he refers in this to the exhortations which he had given them when he was with them, on the same topics on which he is now writing to them. He says, that for him to record these exhortations, and transmit them by a letter, might be the means of permanent welfare to them, and would not be burdensome or oppressive to him. It was not absolutely necessary for them, but still it would be conducive to their order and comfort as a church. We may suppose that this chapter is a summary of what he had often inculcated when he was with them.

To me indeed is not grievous - It is not burdensome or oppressive to me to repeat these exhortations in this manner. They might suppose that in the multitude of cares which he had, and in his trials in Rome, it might be too great a burden for him to bestow so much attention on their interests.

But for you it is safe - It will contribute to your security as Christians, to have these sentiments and admonitions on record. They were exposed to dangers which made them proper. What those dangers were, the apostle specifies in the following verses.