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Philippians 3:1-3 Paul exhorteth to rejoice in the Lord, and to beware

of the false teachers of the circumcision,

Philippians 3:4-6 showing that as a Jew he had better grounds of

confidence than they.

Philippians 3:7-11 But that he disclaimed them all, trusting only to the

justification which is of God by faith, and hoping

to partake of the resurrection through Christ.

Philippians 3:12-14 He acknowledgeth his present imperfection, and that

he was still anxiously striving for the prize,

Philippians 3:15,16 exhorting others to be like-minded,

Philippians 3:17 and to follow his example.

Philippians 3:18,19 For many were enemies to the gospel, being earthly minded,

Philippians 3:20,21 but his conversation and views were heavenly.

Finally; moreover, or as to what remains, i.e. by way of conclusion to the antecedent matter, and transition to the general exhortation, he here premiseth to the subsequent admonition.

My brethren; willingly repeating the title of brethren, to show the respect he had for them, and to sweeten that he was about to subjoin.

Rejoice in the Lord; he moves them (as we, with almost all, do translate it) not as saluting or bidding them farewell, Luke 1:28 2 Corinthians 13:11; but to rejoice in the Lord, as Philippians 4:4, either connoting the object matter of their joy, compared with Philippians 3:3, or rather the efficient, importing for and according to the will of the Lord, in a manner agreeable to the pleasure of him who affords a ground of rejoicing in the midst of your tribulations and afflictions; considering his mercy, Philippians 2:18,27,29, they might taste how good the Lord is, as elsewhere, Psalm 37:4 Jeremiah 9:24, with Romans 5:11 2 Corinthians 10:17 1 Thessalonians 5:16 1 Peter 1:8; and so not after a carnal and worldly, but spiritual and Christian manner, to cheer up themselves in him, when the world frowns most, Psalm 4:6,7.

To write the same things to you; writing of the same things cannot be referred to any other epistles which he wrote to the Philippians, but to those things which, while present with them, he had delivered to them by word of mouth, as Philippians 4:9: compare Isaiah 28:10 Romans 15:15 2 Peter 1:12 1Jo 2:21.

To me indeed is not grievous; for my part, I do not do it with regret, nor account it tedious, (as some teachers do), as if I were ashamed of it, that I should do any thing superfluous, or not necessary, in writing again the same things for the matter of them, that I had before preached to preserve you from falling, as others have done, Philippians 3:18.

But for you it is safe; because this repetition of the same doctrine, though in another way, is pertinent to your edification, (yea, as some read, it is necessary), it is greatly advantageous for your stability in the faith, and to caution and keep you in safety, from the insinuations of false teachers, that I now give you a brief memorial in writing of those things, that you may be cautioned, and they may not, especially in this day of adversity, slip out of your memories, or be lost.

Beware; he cautions all, both officers and people: and though the original word doth signify to look with mind and eye, yet it is also frequently rendered, to take heed, Mark 8:15 12:38 8:9,23,33 1 Corinthians 16:10 2Jo 1:8.

Of dogs; of those dogs, (with the article emphatically proposed), a metaphor borrowed from those voracious, fierce, impure animals, whose price was not brought into the Lord’s house, Deu 23:18 Proverbs 26:11 Isaiah 66:3 2 Peter 2:22; to connote the false apostles, who endeavoured to corrupt the gospel with Judaism and profaneness, even antichristianism; compare Psalm 22:16,20 Mt 7:6 15:26 Revelation 22:15. Some think the apostle may allude unto the proverbial speech: Take heed of a mad dog, forasmuch as false teachers, being acted as with a certain madness, would bite Christ and his apostles, and tear his body; and these mad dogs were the more dangerous, in that they did not bark so much as bite. Hence they say, Take heed of a dumb dog and still watcher. There were of several sorts, enemies to the cross of Christ, Galatians 5:12 1 Thessalonians 2:14,15; some more secret, as Absalom against Amnon, 2 Samuel 13:22, pretending contrary to their practice, 2 Kings 8:13 13:22. Our Saviour bade his disciples beware of such, Matthew 10:17, which he found to be of this temper, Psalm 22:16,20 55:15; though some of them were but dumb dogs, Isaiah 56:10: some such there were amongst the Philipplans, who, notwithstanding their fair pretext, were enemies to the cross of Christ, did secretly disparage his true apostle, and tear his flock: see Philippians 3:18, with Philippians 1:15,16.

Beware of evil workers; such as pretended to labour in promoting the gospel of Christ, but secretly were doing mischief amongst Christians, not serving the glory of Christ but their own bellies, Philippians 3:18,19; being, as he elsewhere calls them, deceitful workers, 2 Corinthians 11:13, glorying in the flesh, Galatians 6:13.

Beware of the concision; by an elegant allusion to the name circumcision, which rite the Jews did glory in, and some false teachers of Christianity, after the time of reformation, did urge as necessary to salvation, and require it from others, Acts 15:1 Galatians 5:2,4 Ga 6:12. These Paul here, in a holy sarcasm, charges the Philippians to take heed of, under the contemptible name of the concision, or cutting off, intimating that the exterior part of that typical work, which was done in the cutting off the foreskin, was now, from the coming of Christ, altogether made a mere cutting off the skin, condemned by God in the heathens, as a profane incision, Leviticus 19:28 21:5, where the LXX. use the same preposition in the compound word, the apostle here doth in contempt of the thing; which could now bring nothing of profit, nothing of holiness, nothing of honour to any Christian, could no more avail or advantage a man now, than if it were conferred on a beast, being no seal of the covenant now, but a stickling for that rite (when abolished by Christ) which was a mere rending of the church, and in that effect a cutting off from it, Galatians 5:10,12. And the apostle doth three times significantly repeat this word,

beware of these enemies to Christian purity and unity, to show how necessary it was to avoid their insinuations, against which he is more sharp in his Epistle to the Galatians.

In opposition to and confutation of the concision, he speaks of himself, and all true believers in the fellowship of the gospel, partakers of the same grace and Spirit with him, Philippians 1:5,7 Php 2:1; and saith, we.

Are the circumcision; using a metonymy, are the circumcision now acceptable, and not displeasing to God, i.e. we are what is really signified by it, and therefore as to the main intent of it are the circumcised (it being usual to put circumcision for circumcised, Acts 11:2 Romans 3:30 4:12 15:8 Galatians 2:7,8,9,12 Col 4:11 Titus 1:10): he doth not mean with respect to carnal circumcision, i.e. which is outward in the flesh, but which is inward in the Spirit, Romans 2:28,29, made without hands by the circumcision of Christ, with whom we are buried in baptism, Colossians 2:11,12; and being Christ’s are Abraham’s spiritual seed, and heirs of the promise, Galatians 3:29.

Which worship God in the spirit; i.e. who have cut off all carnal confidence of salvation in any external services, (which they of the concision contend for), and do worship God, not with carnal, but spiritual worship, such as now under the gospel he doth require, John 4:23,24 Ro 1:9; from a renewed heart; {John 3:8 1 Peter 3:15} yielding peculiar adoration to the Lord our God, with a sincere mind, and by the assistance of his Spirit in the exercise of faith and love, Romans 8:5,6,26,27 Eph 3:16,17 6:18 Hebrews 10:22; according to the same rule he hath prescribed, Philippians 3:16, with Romans 12:1,2 Ga 6:16, in and through Christ, Hebrews 13:15.

And rejoice in Christ Jesus; in whom alone (not in Moses also, as false teachers would join them) glorying we trust for acceptance with God, 2 Corinthians 5:9 Galatians 6:14; in communion with whom is ground of rejoicing through Christ, who is the substance or body of Mosaic shadows, Philippians 3:9.

And have no confidence in the flesh; and not rest, or trust, or place our hope in any carnal or external privilege or performance, or any other besides Jesus Christ, to commend us to God, Galatians 3:2,11-13.

Though I might also have confidence in the flesh: to prevent any cavil about what he said, as if he did magnify Christ, and forbear glorying in those external privileges they did so much bear themselves upon, out of envy to them for what they had; he here argues upon supposition, (as elsewhere, to cut off occasion from boasters, 2 Corinthians 11:12,18,21,22), that, if it were lawful, and would turn to any good account, to confide in the flesh, he had the same ground the impostors had, and might build up that in himself which he had destroyed in others, Galatians 2:18.

If any other man thinketh that he hath whereof he might trust in the flesh, I more: yea, and to compare things by a just balance, if any of those he had justly taxed, or any other in conceit might hold his head higher in that way, he could produce not only as much, but much more ground of trust in those external rites, &c. as he that was most excellent; only that it was in vain, and of no value, Philippians 3:7.

Circumcised the eighth day; or, there was, or I had, the eighth day circumcision; so it may by a usual supply of the verb be read, (as also what follows), without a metonymy. He begins with his birth privilege, intimating that he was not proselyted, but born within the pale of the church, and dedicated to God under the seal of the covenant at the day of God’s appointment, Genesis 17:12.

Of the stock of Israel; not sprung from ethnic parents, not an Ishmaelite, or Edomite, but a genuine Israelite, Romans 11:1 2 Corinthians 11:22.

Of the tribe of Benjamin; of that more honest division where the temple stood, Joshua 18:28, of the tribe of Benjamin, the son of beloved Rachel, and his father’s darling, Genesis 44:20; under God’s special protection, Deu 33:12, forward in the reformation, Ezra 1:5.

An Hebrew of the Hebrews; a true descendant by Jacob from Abraham the father of the faithful, called an Hebrew, (Eber joined not in building Babel), Genesis 10:21,25 14:13 1 Samuel 4:6; signifying that he was of the truly ancient lineage which retained the Hebrew tongue, John 8:33,39 Ac 22:2 Romans 4:12 2 Corinthians 11:22.

As touching the law, a Pharisee; by religion and stricter observation of the law, according to the prescript most in vogue, of that sect which for learning, knowledge of the Scripture, and reputation for holiness, was the most eminent, Acts 26:5; yea, and his father was of this order before him, Acts 23:6.

Concerning zeal; not lukewarm, but exceedingly fervent in the strictest observances of the Pharisaic order, which was much in external devotion, Luke 18:12, very solicitous for proselytes, Matthew 23:15,25. Herein he was above his equals for years, being exceedingly zealous of the traditions of the fathers, Galatians 1:14, (and his zeal had been very commendable had it been in a good matter, Galatians 4:18), that which the false apostles contended much for.

Persecuting the church; which he showed all manner of ways in his rage against the church of Christ, conceived by the Pharisees to be opposite to the law of Moses, Acts 9:1 22:3,4 26:9-12 Galatians 1:13.

Touching the righteousness which is in the law, blameless; he rises higher yet in his personal obedience; he might have been a zealot in his sect, and yet a hypocrite, if not of a scandalous life; but it seems, in the external observation of those things which the ceremonial or moral law did prescribe, he was, in the eye of man, of a blameless conversation, resembling Zacharias and Elisabeth, Luke 1:6. Men could not tax him, he had behaved himself so conscientiously, Acts 23:1; yet when he had his eyes opened, he found here was no such matter of confidence for him before God, 1 Samuel 16:7 1 Corinthians 4:4. This external performance he found, when enlightened, was far short of internal and perfect obedience, Romans 7:7; and therefore he saw it necessary to change the ground and foundation of his confidence, all that he before rested on, unto Christ alone, 1 Corinthians 3:11 2 Corinthians 5:17; not seeking to receive honour from men, but that from Christ only, John 5:44.

Having argued how he might have had as great a plea for confidence of his acceptance with God as any, if it would have held from the recited particulars, he now shows, how advantageous soever they had, in the judgment of others as well as himself, been reckoned to be, before he was effectually called, yet, since the scales fell off his eyes, that he could discern the truth, he was so far from accounting them profitable, that indeed he accounted them prejudicial; so far from an advantage, that they were a damage to him, looking for salvation by Christ alone, Matthew 21:31 Romans 9:30. They were but as pebbles that hide the Pearl of price, Matthew 13:46; as ciphers to this figure, that can make any thing valuable, therefore by Paul preferred to all before.

Yea doubtless; he very emphatically, in the Greek, expresseth his stronger resolution upon further deliberation.

And I count all things; as he had reckoned and rated when he was first wrought upon to entertain Christ, so at present he did not alter his judgment, in the valuation of any thing he had rejected; yea, he speaks universally, what he did but indefinitely, using the present tense with a discretive particle: he disesteemed, not only his Jewish privileges and exercises before, but his Christian after conversion, as of any worth to commend him to God, or as any matter to be rested on for his justification before God; showing he did not ascribe his being accepted to eternal life, unto his own works after he was renewed, and now had so many years served God in his apostolical ministry, performed such excellent works, planted so many churches, gained so many souls to Christ, passed through perils for the name of Christ. He remarkably puts in all, not only which he had before recited, but to all works as such whatsoever, yea, and to all whatsoever could be thought on besides Christ.

But loss; whatever they be in themselves, they are but loss or damage, of no worth to me, as to any dependence on them for acceptance with God.

For the excellency of the knowledge of Christ Jesus my Lord; compared with the surpassing worth and excellency in the fiducial, experimental (as is plain from what follows) knowledge of Jesus Christ, in his person, offices, and benefits, wherein an eye of faith can discern transcendent mysteries, Isaiah 53:2 John 17:3 1Jo 5:20 1 Timothy 3:16 1 Peter 1:12; to be adored by the sincere servants of so excellent a Lord, Mark 5:30,33; to have an interest in whom, and to enjoy whom, every thing besides is despicable.

For whom I have suffered the loss of all things; for whom (he adds) he did not only account them loss, {as Philippians 3:7} in his judgment and readiness to lose them, but he actually sustained the loss of them, Acts 20:23 1 Corinthians 4:13 2 Corinthians 11:23, &c.: as to any plea for his acceptance, he suffered them all to go in this case, which he could not do till God, of his rich and insuperable grace, wrought this resolution in him, by his Holy Spirit; then he willingly did it.

And do count them but dung; yea, and upon a right stating of the accounts he reckoned he was no loser by the exchange, in that he did esteem them, in a just balance, comparing spiritual things with spiritual, 1 Corinthians 2:13, in point of trust, those excellent things with an excellent Christ, to be no better than dung, as we with the Syriac and others translate the word; or dogs’, meat, refuse cast to the dogs, with others; and might agree with the gust of those, Philippians 3:2, whom he calls dogs, Matthew 15:26 Mark 7:27. Those much conversant in Greek authors do criticise largely upon the word, which is acknowledged on all hands to import things, if not loathsome, yet vile and contemptible, as chaff, &c.; and so not absolutely, but in their respect, did Paul account all things in comparison of Christ, even our good works proceeding from a heart sanctified but in part; he doth not mean of the substance, but quality of the trust or merit placed in them; not in themselves, but in regard of confidence in them, as to pardon and acceptance with God: not in point of sanctification, but justification, the apostle is here speaking to. So to rely upon them would not only comparatively, but positively, be greatest loss, as keeping from Christ, who is the greatest gain, for which the loss of all besides was to be sustained.

That I may win Christ; that he might gain him, and be assured of an interest in him, whom he had above described in his state of humiliation and exaltation, and enjoy communion with him, Matthew 11:28 Luke 14:26,33 2 Corinthians 4:6 1Jo 5:12; of whom he would receive more, and for whom he would do more, aiming at the making of Christ himself his own, by some kind of propriety, 1 Corinthians 1:30.