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Philippians 3 Introduction
英文原文
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.
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Philippians 3:1
末了，我的弟兄們，你們要靠主喜樂——就是在主耶穌裏喜樂；見 Philippians 3:3；並參 Acts 1:24 註釋，及 1 Thessalonians 5:16 註釋。這裏的意思是：基督徒在主耶穌基督裏喜樂，乃是一項本分。這本分包含以下幾件事：
（1）他們當為擁有這樣一位救主而喜樂。各地的人都曾感到需要一位救主；而對我們來說，已有一位為我們預備了，這該是我們真誠喜樂的主題。當我們想到自己的罪，如今可以喜樂，因為有一位能救我們脫離罪；當我們想到靈魂的價值，可以喜樂，因為有一位能救它免於死亡；當我們想到自己的危險，可以喜樂，因為有一位能救我們脫離一切兇險，領我們到一個永遠平安的境域。
（2）我們可以為擁有這樣一位救主而喜樂。祂正是我們所需要的那一位。祂成全的正是我們要救主作的事。我們需要一位向我們顯明赦罪之路的，祂作了；我們需要一位為罪成就贖罪的，祂作了；我們需要一位使困擾的良心得享平安的，祂作了；我們需要一位在試煉與喪親之痛中扶持我們的，祂作了；我們需要一位能在臨終的床榻安慰我們、引領我們經過幽暗死蔭幽谷的，而主耶穌正是我們所要的那一位。當我們看祂的品格，那正是足以奪取我們的心、使我們愛祂的品格；當我們看祂所成就的事，就見祂已作成我們所能願望的一切——那麼，我們怎能不喜樂呢？
（3）我們可以在祂裏面喜樂，也當在祂裏面喜樂。真基督徒首要的喜樂當在於主。他當把幸福不寄於財富、宴樂、虛榮、雄心、書籍，或任何形式的世事，而寄於與主耶穌的交通、並藉着祂得永生的盼望。在祂的情誼與事奉裏，當有我們最高的喜樂，而在這些裏面，我們隨時都能快樂。因此，喜樂乃是基督徒的特權。他比任何人都擁有更多的喜樂之源——是當其他一切之源都枯竭時仍不枯竭的源。信仰不是憂愁或陰鬱，而是喜樂；基督徒決不可給人留下印象，以為他的信仰使他陰沉或乖僻。和悅的面容、慈祥的目光、親切愉快的言談，當時時顯明他心中的喜樂；在與周圍世界接觸的一切事上，他當顯出他的心是滿了喜樂的。
我把這些話再寫給你們——就是把同樣的真理與勸勉重述一遍。他在此大概是指自己與他們同在之時，就如今寫信所論的同一題目，曾給予他們的勸勉。他說，把這些勸勉記錄下來，藉書信傳給他們，或許能成為他們長久的益處，而對他自己也不算煩累或重壓。這對他們並非絕對必要，但仍有助於他們作為教會的秩序與安慰。我們可以推想，本章乃是他與他們同在時所屢次諄諄教導的一個摘要。
於我並不是為難——以這樣的方式重述這些勸勉，對我並不是煩累或重壓。他們或會想，在他百般的掛慮並羅馬的試煉之中，為他們的益處花這麼多心思，對他也許是太重的擔子。
於你們卻是妥當——把這些意念與勸勉記錄下來，必有助於你們作為基督徒的穩妥。他們當時正暴露於種種危險之中，這些勸勉因而合宜。那些危險是甚麼，使徒在以下幾節中一一指明。
英文原文
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.
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Philippians 3:2
應當防備犬類——東方的狗大都沒有主人；他們在街道田野間任意遊蕩，以穢物甚至屍體為食；參 1 Kings 14:11；1 Kings 16:4；1 Kings 21:19。狗被視為不潔，在那裏稱人為狗，是遠比我們這裏更強烈的輕蔑之語；見 1 Samuel 17:43；2 Kings 8:13。猶太人稱外邦人為狗，穆斯林也以同樣的名字稱猶太人與基督徒。「狗」一詞也用來指無恥、鹵莽、惡毒、狂吠、不滿、好爭競的人，這裏顯然正是取這用法。這裏的用語，或許出自某種風俗：在有狗看守的宅第，對走近的人張貼警戒。Lenfant 說，在羅馬，宅門前常拴着一條狗，並在顯眼處立一告示：「當心惡犬」。我在本城也見過同樣的告示，釘在一家銀行門前守衛用犬的犬舍上。這裏所指的，無疑是那些猶太化的教師；其意是說，他們好爭競、攪擾人、心懷不滿，必惹起紛亂。使徒在此用這樣嚴厲的話，表明他深感他們影響力所帶來的危險。不過可以留意，「狗」一詞在古代著述中用得極多，甚至最莊重的作者也使用。在《伊里亞德》（Iliad）中，最尊貴的人物也用這詞（Bloomfield）；這名稱且加於整整一派希臘哲學家——犬儒派（Cynics）。救主也曾有一次使用這詞；見 Matthew 7:6。使徒在此使用這個詞，毫無疑問是要對所指之人的品格與行徑表達強烈的不認可，並以最鄭重的方式警戒腓立比人提防他們。
防備作惡的——無疑是指他方才稱為「犬類」的同一些人。所指的既是猶太教師，他看他們的教訓與影響純屬邪惡。我們不知道他們教訓的具體內容，但可以推想，多半是在力陳猶太儀文與禮節的義務，誇耀生為猶太人的長處，並敦促人遵守律法以求在上帝面前稱義。這樣，他們的教訓便趨於廢棄那靠救贖主功勞得救的大教義。
防備妄自行割的——無疑也是指那些猶太教師。譯作「妄自行割」的詞——κατατομή katatomē——本義是切割、割裂。這裏是鄙夷地用它指猶太人的割禮，以與真割禮相對；Robinson, Lexicon。不可理解為保羅有意蔑視上帝所吩咐、並歷代敬虔猶太人所遵行的割禮本身（參 Acts 16:3）；他所指斥的，只是那些猶太化的假教師所持的割禮。照他們所持的，那不是真割禮。他們使救恩繫於割禮，而不視它僅為與上帝立約的記號。這樣的教義，照他們所持的，不過是割割肉體而已，對這禮儀的真性質一無所知；因此他用了這個異乎尋常的名稱稱之。或許還含有一層意思：這樣持守的教義，實際上乃是對靈魂的切割；就是說，它引人趨於毀滅。他們切割損毀肉體，可視為其教義必切割損毀教會的方式的表徵——Doddridge。全段的意思是：他們不明白割禮之道的真性質；割禮在他們手中不過是割肉，並且趨於毀壞教會。
英文原文
Beware of dogs - Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses; compare 1 Kings 14:11; 1 Kings 16:4; 1 Kings 21:19. They are held as unclean, and to call one a dog is a much stronger expression of contempt there than with us; 1 Samuel 17:43; 2 Kings 8:13. The Jews called the pagan dogs, and the Muslims call Jews and Christians by the same name. The term dog also is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here. It is possible that the language used here may have been derived from some custom of affixing a caution, on a house that was guarded by a dog, to persons approaching it. Lenfant remarks that at Rome it was common for a dog to lie chained before the door of a house, and that a notice was placed in sight, "Beware of the dog." The same notice I have seen in this city affixed to the kennel of dogs in front of a bank, that were appointed to guard it. The reference here is, doubtless, to Judaizing teachers, and the idea is, that they were contentious, troublesome, dissatisfied, and would produce disturbance. The strong language which the apostle uses here, shows the sense which he had of the danger arising from their influence. It may be observed, however, that the term dogs is used in ancient writings with great frequency, and even by the most grave speakers. It is employed by the most dignified characters in the Iliad (Boomfield), and the name was given to a whole class of Greek philosophers - the Cynics. It is used in one instance by the Saviour; Matthew 7:6. By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn manner against them.
Beware of evil workers - Referring, doubtless, to the same persons that he had characterized as dogs The reference is to Jewish teachers, whose doctrines and influence he regarded only as evil We do not know what was the nature of their teaching, but we may presume that it consisted much in urging the obligations of the Jewish rites and ceremonies; in speaking of the advantage of having been born Jews: and in urging a compliance with the law in order to justification before God. In this way their teachings tended to set aside the great doctrine of salvation by the merits of the Redeemer.
Beware of the concision - Referring, doubtless, also to the Jewish teachers. The word rendered "concision" - κατατομή katatomē - means properly a cutting off, a mutilation. It is used here contemptuously for the Jewish circumcision in contrast with the true circumcision. Robinson, Lexicon. It is not to be understood that Paul meant to throw contempt on circumcision as enjoined by God, and as practiced by the pious Jews of other times (compare Acts 16:3), but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it, instead of its being only a sign of the covenant with God. Such a doctrine, as they held it, was a mere cutting off of the flesh, without understanding anything of the true nature of the rite, and, hence, the unusual term by which he designates it. Perhaps, also, there may be included the idea that a doctrine so held would be in fact a cutting off of the soul; that is, that it tended to destruction. Their cutting and mangling the flesh might be regarded as an emblem of the manner in which their doctrine would cut and mangle the church - Doddridge. The meaning of the whole is, that they did not understand the true nature of the doctrine of circumcision, but that with them it was a mere cutting of the flesh, and tended to destroy the church.
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Philippians 3:3
因為真受割禮的，乃是我們——就是我們這些基督徒。我們擁有並持守割禮的真教義。我們得着了這禮儀原要使人得着的——因為我們已被引導捨棄肉體，靠着聖靈敬拜上帝。使徒在這一節教導：割禮的條例原不是要成為單純外表的儀式，而是要作為捨棄肉體及其敗壞傾向的表徵，並引人歸向純潔而屬靈的敬拜。在這一點上，他無疑說明了割禮真正的宗旨。如今那些力主割禮為得救所必需、使救恩繫於僅僅外表遵守的人，恰恰失落了這禮儀的本旨。然而割禮這真實的宗旨，卻在那已被引導捨棄肉體、並獻身於敬拜上帝的人身上成全了；見 Romans 2:28-29 註釋。
以上帝的靈敬拜——見 John 4:24 註釋；參 Genesis 17:10-14。
在基督耶穌裏誇口——見 Philippians 3:1。其意是：我們已藉着祂捨棄了肉體，成了真敬拜上帝的人，因而達到了割禮並宗教中一切其他禮儀原初所指望的。
不靠着肉體的——即不靠我們敗壞的本性，也不靠任何僅關乎肉體的規例。我們不倚靠割禮得救，也不倚靠任何外表的儀文與形式——不倚靠任何地位或血統的優勢。這裏的「肉體」一詞，似乎指人所能有的一切出身上的優勢、對律法任何外表的遵行、以及無助的人性為求成全救恩所能作的一切。這些事沒有一樣是我們能倚靠以致得救的；沒有一樣能成為盼望的根據。
英文原文
For we are the circumcision - We who are Christians. We have and hold the true doctrine of circumcision. We have that which was intended to be secured by this rite - for we are led to renounce the flesh, and to worship God in the spirit. The apostle in this verse teaches that the ordinance of circumcision was not designed to be a mere outward ceremony, but was intended to be emblematic of the renunciation of the flesh with its corrupt propensities, and to lead to the pure and spiritual worship of God. In this, he has undoubtedly stated its true design. They who now urged it as necessary to salvation, and who made salvation depend on its mere outward observance, had lost sight of this object of the rite. But this, the real design of circumcision, was attained by those who had been led to renounce the flesh, and who had devoted themselves to the worship of God; see the notes at Romans 2:28-29.
Which worship God in the spirit - See the notes at John 4:24; compare Genesis 17:10-14.
And rejoice in Christ Jesus - See Philippians 3:1. That is, we have, through him, renounced the flesh; we have become the true worshippers of God, and have thus attained what was originally contemplated by circumcision, and by all the other rites of religion.
And have no confidence in the flesh - In our own corrupt nature; or in any ordinances that relate merely to the flesh. We do not depend on circumcision for salvation, or on any external rites and forms whatever - on any advantage of rank, or blood. The word "flesh" here seems to refer to every advantage which any may have of birth; to any external conformity to the law, and to everything which unaided human nature can do to effect salvation. Or none of these things can we put reliance for salvation; none of them will constitute a ground of hope.
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Philippians 3:4
其實,我也可以靠肉體——就是說,我原也有這一類不凡的優勢;若有人能信靠這些,我更能。使徒的用意,是要表明他輕看這些東西,並非因為自己沒有,而是因為他如今看出,在救恩這件大事上,這些毫無價值。他曾一度信賴它們;若有人能在其上找到倚靠的根據,他所能找到的必比他們任何人更多。但他已看出,這一切對於靈魂的救恩毫無價值。我們在此可以留意:基督徒輕看或不理會出身的優勢、態度的可親、外表的道德,並非因為自己沒有這些,而是因為認定這些不足以保證得救。那些在歸信以前最可親、最有德行的人,論到這些事不足以使人得救、以及倚賴它們的危險,話語必最斬釘截鐵。他們曾一度試過,如今看清自己的腳當時是站在滑的石上。這裏的希臘文,直譯是:「雖然我(曾有)靠着肉體的信心。」其意是:人在肉體上所能有的信心根據,他無一不有;若說出身、血統、外表遵守律法能於救恩有甚麼益處,那他都擁有。他可倚靠的,比大多數人更多;不但如此,他能誇的這類優勢,甚至是別任何一個人所不能兼備的。這些優勢是甚麼,他隨即一一列明。
英文原文
Though I might also have confidence in the flesh - That is, though I had uncommon advantages of this kind; and if anyone could have trusted in them, I could have done it. The object of the apostle is to show that he did not despise those things because he did not possess them, but because he now saw that they were of no value in the great matter of salvation. Once he had confided in them, and if anyone could find any ground of reliance on them, he could have found more than any of them. But he had seen that all these things were valueless in regard to the salvation of the soul. We may remark here, that Christians do not despise or disregard advantages of birth, or amiableness of manners, or external morality, because they do not possess them - but because they regard them as insufficient to secure their salvation. They who have been most amiable and moral before their conversion will speak in the most decided manner of the insufficiency of these things for salvation, and of the danger of relying on them. They have once tried it, and they now see that their feet were standing on a slippery rock. The Greek here is, literally: "although I((was) having confidence in the flesh." The meaning is, that he had every ground of confidence in the flesh which anyone could have, and that if there was any advantage for salvation to be derived from birth, and blood, and external conformity to the law, he possessed it. He had more to rely on than most other people had; nay, he could have boasted of advantages of this sort which could not be found united in any other individual. What those advantages were, he proceeds to specify.
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Philippians 3:5
我第八天受割禮——就是說,他受割禮,完全合乎律法的定規。若說遵守律法能有甚麼信心的根據,他盡有。律法要求割禮在第八天舉行(見 Genesis 17:12；Leviticus 12:3；Luke 1:59);但有些情形下,這恐怕因疾病或其他緣故而有所延遲;而歸信者的割禮,更是要到成年才行;見 Acts 16:3。但保羅說,就他而論,律法是逐字遵守了的;因此,這樣遵守律法所能帶來的一切益處,都屬於他。
我是以色列族——即出自以色列、就是雅各那位先祖的後裔;因此,他的家譜可以上溯到任何猶太人所能追溯的那樣遠。他自己不是從外邦歸信的人,他的歷代祖先也沒有一個是歸信的。他享有從猶太民族可敬的創始者一脈相傳下來所能有的一切益處。這樣,他便與那也行割禮的以東人和別族人、與那由混雜民族而成的撒瑪利亞人、甚至與許多祖先曾為外邦人、後來歸信的猶太人,都分別出來。
便雅憫支派的人——十支派在耶羅波安手下背叛之時,便雅憫是存留的兩個支派之一,並與猶大支派一同始終向上帝盡忠。保羅的意思是:他不屬於背叛的支派,而論作猶太人的榮耀,他有任何人所能誇的最高憑據。況且便雅憫支派的地業靠近聖殿;甚至有人說,聖殿正在那支派與猶大支派的分界線上。人也許以為,生於、長於聖潔禮儀奉行之地附近,於得救多少有些益處。若靠近聖殿果真有甚麼益處,他也能要求;因為他雖生於別處,卻是那支派的一員。
是希伯來人所生的希伯來人——這是希伯來話表達最高級的方式;其意是:保羅享有「作希伯來人」一事所能帶來的一切益處。他是那民族先祖的直系後裔;他屬於與任何支派同樣尊貴、地業又緊鄰宗教影響中心的支派;他父母雙方都是希伯來人,沒有絲毫外邦血統的攙雜。這一件事——他的祖先中沒有一個是歸信的、或含外邦血統——猶太人向來極引以自誇;保羅說,由此而來的一切益處,他都當得。
論律法,我是法利賽人——就我對律法的見解並遵守律法的方式而論,我屬於最嚴緊的教門——法利賽人;見 Acts 26:5 註釋。法利賽人在猶太各教門中,以謹守律法的字句著稱,並在律法周圍築起一大堆傳統——他們視之與成文律法有同等的約束力——以保障律法免受干犯的可能;見 Matthew 3:7 註釋。撒都該人則遠不如他們嚴謹。保羅在此說:無論最嚴謹地謹守律法字句能帶來甚麼益處,那都是他的。
英文原文
Circumcised the eighth day - That is, he was circumcised in exact compliance with the law. If there was any ground confidence from such compliance with the law, he had it. The law required that circumcision should be performed on the eighth day Genesis 17:12; Leviticus 12:3; Luke 1:59; but it is probable that, in some cases, this was delayed on account of sickness, or from some other cause; and, in the case of proselytes, it was not performed until adult age; see Acts 16:3. But Paul says that, in his case, the law had been literally complied with; and, consequently, all the advantage which could be derived from such a compliance, was his.
Of the stock of Israel - Descended from the patriarch Israel, or Jacob; and, therefore, able to trace his genealogy back as far as any Jew could. He was not a proselyte himself from among the pagan, nor were any of his ancestors proselytes. He had all the advantages which could be derived from a regular descent from the venerable founders of the Jewish nation. He was thus distinguished from the Edomites and others who practiced circumcision; from the Samaritans, who were made up of a mixture of people; and from many, even among the Jews, whose ancestors had been once pagan, and who had become proselytes.
Of the tribe of Benjamin - Benjamin was one of the two tribes which remained when the ten tribes revolted under Jeroboam, and, with the tribe of Judah, it ever afterward maintained its allegiance to God. The idea of Paul is, that he was not one of the revolted tribes, but that he had as high a claim to the honor of being a Jew as anyone could boast. The tribe of Benjamin, also, was located near the temple, and indeed it has been said that the temple was on the dividing line between that tribe and the tribe of Judah; and it might have been supposed that there was some advantage in securing salvation from having been born and reared so near where the holy rites of religion were celebrated. If there were any such derived from the proximity of the tribe to the temple, he could claim it; for, though his birth was in another place, yet he was a member of the tribe.
An Hebrew of the Hebrews - This is the Hebrew mode of expressing the superlative degree; and the idea is, that Paul enjoyed every advantage which could possibly be derived from the fact of being a Hebrew. He had a lineal descent from the very ancestor of the nation; he belonged to a tribe that was as honorable as any other, and that had its location near the very center of religious influence; and he was an Hebrew by both his parents, with no admixture of Gentile blood. On this fact - that no one of his ancestors had been a proselyte, or of Gentile extraction - a Jew would pride himself much; and Paul says that he was entitled to all the advantage which could be derived from it.
As touching the law, a Pharisee - In my views of the law, and in my manner of observing it, I was of the straitest sect - a Pharisee; see the notes at Acts 26:5. The Pharisees were distinguished among the Jewish sects for their rigid adherence to the letter of the law, and had endeavored to guard it from the possibility of violation by throwing around it a vast body of traditions, which they considered to be equally binding with the written law; see the notes at Matthew 3:7. The Sadducees were much less strict; and Paul here says that whatever advantage could be derived from the most rigid adherence to the letter of the law, was his.
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Philippians 3:6
就熱心說,我是逼迫教會的——即藉着逼迫那些我認為陷於危險錯謬中的人,顯明我對自己認定為真之信仰的熱心何等大。熱心向來被視為——實際也確是——信仰的重要部分;見 2 Kings 10:16；Psalm 69:9；Psalm 119:139；Isaiah 59:17；Romans 10:2。保羅說,他顯出了熱心所能達到的最高程度。他對祖宗之信仰的忠愛,竟到了這樣的地步:以置之死地的心志,追捕那些偏離這信仰、接受另一種信仰的人。所以,若有人能以對信仰非凡的熱誠為得救的根據,他說,他自己就能。
就律法上的義說,我是無可指摘的——就遵行律法所能得的義而論。這裏不必設想他僅指禮儀的律法;其意是:單靠遵守律法以求得救,凡所能作的,他都作了。猶太人——尤其他所屬的法利賽教門——以為這樣可以得救;保羅說,凡人以為這樣得救所必須作的,他都作了。我們不可設想,他寫這話時,是要人理解為他完全遵守了上帝的律法;而是說:在歸信以前,他以為凡靠遵守律法得救所必須作的,他都作了。他沒有疏忽他所明白律法吩咐的任何本分。他沒有故意違犯律法的罪。
他度着道德而嚴正正直的生活,沒有人能以他違犯上帝律法為由「指摘」或控告他。我們有充分的理由相信,保羅在歸信以前,是品行端正、為人正直、全然誠實的青年,沒有沾染青年人常陷的惡習與情慾的放縱。他論到自己的一切話——即使是自稱「罪人中的罪魁」、「不配稱為使徒」——也從未稍稍暗示他早年的生活曾被惡行玷污、或被邪情私慾敗壞。相反,我們理當推想:若有人能靠自己的行為得救,那人必是他。這一事實,當讓它對那些循同一途徑尋求拯救的人發生當有的印象;他們也當樂於自問:在這件事上,會不會像保羅從前一樣受欺?他們倚靠自己的義,會不會正與這位最正直、最熱心的青年當年一樣,處於同樣真實的危險之中?
英文原文
Concerning zeal, persecuting the church - Showing the greatness of my zeal for the religion which I believed to be true, by persecuting those whom I considered to be in dangerous error. Zeal was supposed to be, as it is, an important part of religion; see 2 Kings 10:16; Psalm 69:9; Psalm 119:139; Isaiah 59:17; Romans 10:2. Paul says that he had shown the highest degree of zeal that was possible. He had gone so far in his attachment for the religion of his fathers, as to pursue with purposes of death those who had departed from it, and who had embraced a different form of belief. If any, therefore, could hope for salvation on the ground of extraordinary devotedness to religion, he said that he could.
Touching the righteousness which is in the law, blameless - So far as the righteousness which can be obtained by obeying the law is concerned. It is not needful to suppose here that he refers merely to the ceremonial law; but the meaning is, that he did all that could be done to obtain salvation by the mere observance of law. It was supposed by the Jews, and especially by the Pharisees, to which sect he belonged, that it was possible to be saved in that way; and Paul says that he had done all that was supposed to be necessary for that. We are not to imagine that, when he penned this declaration, he meant to be understood as saying that he had wholly complied with the law of God; but that, before his conversion, he supposed that he had done all that was necessary to be done in order to be saved by the observance of law he neglected no duty that he understood it to enjoin. He was not guilty of deliberately violating it.
He led a moral and strictly upright life, and no one had occasion to "blame" or to accuse him as a violator of the law of God. There is every reason to believe that Paul, before his conversion, was a young man of correct deportment, of upright life, of entire integrity; and that he was free from the indulgences of vice and passion, into which young people often fall. In all that he ever says of himself as being "the chief of sinners," and as being "unworthy to be called an apostle," he never gives the least intimation that his early life was stained by vice, or corrupted by licentious passions. On the contrary, we are left to the fair presumption that, if any man could be saved by his own works, he was that man. This fact should be allowed to make its proper impression on those who are seeking salvation in the same way; and they should be willing to inquire whether they may not be deceived in the matter, as he was, and whether they are not in as much real danger in depending on their own righteousness, as was this most upright and zealous young man.
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翻譯準備中 · 英文原文Philippians 3:7
But what things were gain to me - The advantages of birth, of education, and of external conformity to the law. "I thought these to be gain - that is, to be of vast advantage in the matter of salvation. I valued myself on these things, and supposed that I was rich in all that pertained to moral character and to religion." Perhaps, also, he refers to these things as laying the foundation of a hope of future advancement in honor and in wealth in this world. They commended him to the rulers of the nation; they opened before him a brilliant prospect of distinction; they made it certain that he could rise to posts of honor and of office, and could easily gratify all the aspirings of his ambition.
Those I counted loss - "I now regard them all as so much loss. They were really a disadvantage - a hindrance - an injury. I look upon them, not as gain or an advantage, but as an obstacle to my salvation." He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion. He says, therefore, that he now renounced all dependence on them; that he esteemed them not as contributing to his salvation, but, so far as any reliance should be placed on them, as in fact so much loss.
For Christ - Greek, "On account of Christ." That is, so far as Christ and his religion were concerned, they were to be regarded as worthless. In order to obtain salvation by him, it was necessary to renounce all dependence on these things.
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翻譯準備中 · 英文原文Philippians 3:8
Yea, doubtless, and I count all things but loss - Not only those things which he had just specified, and which he had himself possessed, he says he would be willing to renounce in order to obtain an interest in the Saviour, but everything which could be imagined. Were all the wealth and honor which could be conceived of his, he would be willing to renounce them in order that he might obtain the knowledge of the Redeemer. He would be a gainer who should sacrifice everything in order to win Christ. Paul had not only acted on this principle when he became a Christian, but had ever afterward continued to be ready to give up everything in order that he might obtain an interest in the Saviour. He uses here the same word - ζημίαν zēmian - which he does in the Acts of the Apostles, Acts 27:21, when speaking of the loss which had been sustained by loosing from Crete, contrary to his advice, on the voyage to Rome. The idea here seems to be, "What I might obtain, or did possess, I regard as loss in comparison with the knowledge of Christ, even as seamen do the goods on which they set a high value, in comparison with their lives. Valuable as they may be, they are willing to throw them all overboard in order to save themselves." Burder, in Ros. Alt. u. neu. Morgenland, in loc.
For the excellency of the knowledge - A Hebrew expression to denote excellent knowledge. The idea is, that he held everything else to be worthless in comparison with that knowledge, and he was willing to sacrifice everything else in order to obtain it. On the value of this knowledge of the Saviour, see the notes at Ephesians 3:19.
For whom I have suffered the loss of all things - Paul, when he became a Christian, gave up his brilliant prospects in regard to this life, and everything indeed on which his heart had been placed. He abandoned the hope of honor and distinction; he sacrificed every prospect of gain or ease; and he gave up his dearest friends and separated himself from those whom he tenderly loved. He might have risen to the highest posts of honor in his native land, and the path which an ambitious young man desires was fully open before him. But all this had been cheerfully sacrificed in order that he might obtain an interest in the Saviour, and partake of the blessings of his religion. He has not, indeed, informed us of the exact extent of his loss in becoming a Christian. It is by no means improbable that he had been excommunicated by the Jews; and that he had been disowned by his own family.
And do count them but dung - The word used here - σκύβαλον skubalon - occurs nowhere else in the New Testament. It means, properly, dregs; refuse; what is thrown away as worthless; chaff; offal, or the refuse of a table or of slaughtered animals, and then filth of any kind. No language could express a more deep sense of the utter worthlessness of all that external advantages can confer in the matter of salvation. In the question of justification before God, all reliance on birth, and blood, and external morality, and forms of religion, and prayers, and alms, is to be renounced, and, in comparison with the merits of the great Redeemer, to be esteemed as vile. Such were Paul's views, and we may remark that if this was so in his case, it should he in ours. Such things can no more avail for our salvation than they could for his. We can no more be justified by them than he could. Nor will they do anything more in our case to commend us to God than they did in his.
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翻譯準備中 · 英文原文Philippians 3:9
And be found in him - That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at John 6:56.
Not having mine own righteousness - That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.
Which is of the law - see the notes at Romans 10:3. The "righteousness which is of the law" is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.
But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Romans 1:17, note; Romans 3:24, note; Romans 4:5, note.
Righteousness which is of God by faith - Which proceeds from God, or of which he is the great source and fountain. This may include the following things:
(1) God is the author of pardon - and this is a part of the righteousness which the man who is justified has.
(2) God purposes to treat the justified sinner as if he had not sinned - and thus his righteousness is of God.
(3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is "of God." The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.
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翻譯準備中 · 英文原文Philippians 3:10
That I may know him - That I may be fully acquainted with his nature, his character, his work, and with the salvation which he has worked out. It is one of the highest objects of desire in the mind of the Christian to know Christ; see the notes at Ephesians 3:19.
And the power of his resurrection - That is, that I may understand and experience the proper influence which the fact of his resurrection should have on the mind. That influence would he felt in imparting the hope of immortality; in sustaining the soul in the prospect of death, by the expectation of being raised from the grave in like manner; and in raising the mind above the world; Romans 6:11. There is no one truth that will have greater power over us, when properly believed, than the truth that Christ has risen from the dead. His resurrection confirms the truth of the Christian religion (notes, 1 Corinthians 15); makes it certain that there is a future state, and that the dead will also rise; dispels the darkness that was around the grave, and shows us that our great interests are in the future world. The fact that Christ has risen from the dead, when fully believed, will produce a sure hope that we also shall be raised, and will animate us to bear trials for his sake, with the assurance that we shall be raised up as he was. One of the things which a Christian ought most earnestly to desire is, to feel the power of this truth on his soul - that his great Redeemer has burst the bands of death; has brought life and immortality to light, and has given us the pledge that our bodies shall rise. What trials may we not bear with this assurance? What is to be dreaded in death, if this is so? What glories rise to the view when we think of the resurrection! And what trifles are all the things which people seek here, when compared with the glory that shall be ours when we shall be raised from the dead!
And the fellowship of his sufferings - That I may participate in the same kind of sufferings that he endured; that is, that I may in all things be identified with him. Paul wished to be just like his Saviour. He felt that it was an honor to live as he did; to evince the spirit that he did, and to suffer in the same manner. All that Christ did and suffered was glorious in his view, and he wished in all things to resemble him. He did not desire merely to share his honors and triumphs in heaven, but, regarding his whole work as glorious, he wished to be wholly conformed to that, and, as far as possible, to be just like Christ. Many are willing to reign with Christ, out they would not be willing to suffer with him; many would be willing to wear a crown of glory like him, but not the crown of thorns; many would be willing to put on the robes of splendor which will be worn in heaven, but not the scarlet robe of contempt and mockery.
They would desire to share the glories and triumphs of redemption, but not its poverty, contempt, and persecution. This was not the feeling of Paul. He wished in all things to be just like Christ, and hence he counted it an honor to be permitted to suffer as he did. So Peter says, "Rejoice, inasmuch as ye are partakers of Christ's sufferings;" 1 Peter 4:13. So Paul says Colossians 1:24 that he rejoiced in his sufferings in behalf of his brethren, and desired "to fill up that which was behind, of the afflictions of Christ," or that in which he had hitherto come short of the afflictions which Christ endured. The idea is, that it is an honor to suffer as Christ suffered; and that the true Christian will esteem it a privilege to be made just like him, not only in glory, but in trial. To do this, is one evidence of piety; and we may ask ourselves, therefore, whether these are the feelings of our hearts. Are we seeking merely the honors of heaven, or should we esteem it a privilege to be reproached and reviled as Christ was - to have our names cast out as his was - to be made the object of sport and derision as he was - and to be held up to the contempt of a world as he was? If so, it is an evidence that we love him; if not so, and we are merely seeking the crown of glory, we should doubt whether we have ever known anything of the nature of true religion.
Being made conformable to his death - In all things, being just like Christ - to live as he did, and to die as he did. There can be no doubt that Paul means to say that he esteemed it so desirable to be just like Christ, that he would regard it as an honor to die in the same manner. He would rejoice to go with him to the cross, and to pass through the circumstances of scorn and pain which attended such a death. Yet how few there are who would be willing to die as Christ died, and how little would the mass of people regard it as a privilege and honor! Indeed, it requires an elevated state of pious feeling to be able to say that it would be regarded as a privilege and honor to die like Christ to have such a sense of the loveliness of his character in all things, and such ardent attachment to him, as to rejoice in the opportunity of dying as he did! When we think of dying, we wish to have our departure made as comfortable as possible. We would have our sun go down without a cloud. We would wish to lie on a bed of down; we would have our head sustained by the kind arm of a friend, and not left to fall, in the intensity of suffering, on the breast; we would wish to have the place where we die surrounded by sympathizing kindred, and not by those who would mock our dying agonies. And, if such is the will of God, it is not improper to desire that our end may be peaceful and happy; but we should also feel, if God should order it otherwise, that it would be an honor, in the cause of the Redeemer, to die amidst reproaches - to be led to the stake, as the martyrs have been - or to die, as our Master did, on a cross. They who are most like him in the scenes of humiliation here, will be most like him in the realms of glory.
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翻譯準備中 · 英文原文Philippians 3:11
If by any means - Implying, that he meant to make use of the most strenuous exertions to obtain the object.
I might attain unto - I may come to, or may secure this object.
The resurrection of the dead - Paul believed that all the dead would be raised Acts 24:15; Acts 26:6-8; and in this respect he would certainly attain to the resurrection of the dead, in common with all mankind. But the phrase, "the resurrection of the dead," also might be used, in a more limited sense, to denote the resurrection of the righteous as a most desirable object; and this might be secured by effort. It was this which Paul sought - this for which he strove - this that was so bright an object in his eye that it was to be secured at any sacrifice. To rise with the saints; to enter with them into the blessedness of the heavenly inheritance, was an object that the apostle thought was worth every effort which could he made. The doctrine of the resurrection was, in his view, that which distinguished the true religion, and which made it of such inestimable value Acts 26:6-7; Acts 23:6; 1 Corinthians 15; and he sought to participate in the full honor and glory of such a resurrection.
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翻譯準備中 · 英文原文Philippians 3:12
Not as though I had already attained - This verse and the two following are full of allusions to the Grecian races. "The word rendered 'attained' signifies, to have arrived at the goal and won the prize, but without having as yet received it" - The Pictorial Bible. The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which prevailed to some extent in the early church, that "the resurrection was already past" 2 Timothy 2:18, by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion. He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make.
Either were already perfect - This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces.
It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson (Lexicon), Clarke, the editor of The Pictorial Bible, and others, suppose the word used here - τελειόω teleioō - not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect, so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered "fulfilled" in Luke 2:23; John 19:28; "perfect," and "perfected," in Luke 13:32; John 17:23; 2 Corinthians 12:9; Philippians 3:12; Hebrews 2:10; Hebrews 5:9; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23; James 2:22; 1 John 2:5; 1 John 4:12, 1 John 4:17-18; "finish," and "finished," John 5:36; Acts 20:24; and "consecrated," Hebrews 7:28.
In one case Acts 20:24, it is applied to a race or course that is run - "That I might finish my course with joy;" but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end, or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then, which he expected to secure in the resurrection. What he would then obtain, would be - perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life.
As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet "perfect." This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, yet still it would teach that he did not regard himself as in any sense perfect in all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, anymore than Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be - as I think the connection and phraseology seem to demand - a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection - a crown which the apostle says he had not yet obtained.
But I follow after - I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, "I steadily pursue my course;" compare the notes at 1 Corinthians 9:24.
If that I may apprehend - If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word "apprehend" is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward.
That for which also I am apprehended of Christ Jesus - By Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus, with a view to the obtaining of an important object. He recognized:
(1) the fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here - κατελήμφθην katelēmphthēn - means (compare Mark 9:18; John 8:3-4; John 12:35; 1 Thessalonians 5:4; and,
(2) the fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven.
We may learn, from this:
(1) That Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service.
(2) that there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he "apprehends" them with reference to its attainment.
(3) that the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardor, and urge us forward. We should seek diligently to gain that, for the securing of which, Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion.
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翻譯準備中 · 英文原文Philippians 3:13
Brethren, I count not myself to have apprehended - That is, to have obtained that for which I have been called into the service of the Redeemer. There is something which I strive after which I have not yet gained. This statement is a confirmation of the opinion that in the previous verse, where he says that he was not "already perfect," he includes a moral perfection, and not merely the obtainment of the prize or reward; for no one could suppose that he meant to be understood as saying that he had obtained the crown of glory.
This one thing I do - Paul had one great aim and purpose of life. He did not attempt to mingle the world and religion, and to gain both. He did not seek to obtain wealth and salvation too; or honor here and the crown of glory hereafter, but he had one object, one aim, one great purpose of soul. To this singleness of purpose he owed his extraordinary attainments in piety, and his uncommon success as a minister. A man will accomplish little who allows his mind to be distracted by a multiplicity of objects. A Christian will accomplish nothing who has not a single great aim and purpose of soul. That purpose should be to secure the prize, and to renounce everything that would be in the way to its attainment. Let us then so live that we may be able to say, that there is one great object which we always have in view, and that we mean to avoid everything which would interfere with that.
Forgetting those things which are behind - There is an allusion here undoubtedly to the Grecian races. One running to secure the prize would not stop to look behind him to see how much ground he had run over, or who of his competitors had fallen or lingered in the way. He would keep his eye steadily on the prize, and strain every nerve that he might obtain it. If his attention was diverted for a moment from that, it would hinder his flight, and might be the means of his losing the crown. So the apostle says it was with him. He looked onward to the prize. He fixed the eye intently on that. It was the single object in his view, and he did not allow his mind to be diverted from that by anything - not even by the contemplation of the past. He did not stop to think of the difficulties which he had overcome, or the troubles which he had met, but he thought of what was yet to be accomplished.
This does not mean that he would not have regarded a proper contemplation of the past life as useful and profitable for a Christian (compare the notes at Ephesians 2:11), but that he would not allow any reference to the past to interfere with the one great effort to win the prize. It may be, and is, profitable for a Christian to look over the past mercies of God to his soul, in order to awaken emotions of gratitude in the heart, and to think of his shortcomings and errors, to produce penitence and humility. But none of these things should be allowed for one moment to divert the mind from the purpose to win the incorruptible crown. And it may be remarked in general, that a Christian will make more rapid advances in piety by looking forward than by looking backward. Forward we see everything to cheer and animate us - the crown of victory, the joys of heaven, the society of the blessed - the Saviour beckoning to us and encouraging us.
Backward, we see everything to dishearten and to humble. Our own unfaithfulness; our coldness, deadness, and dullness; the little zeal and ardor which we have, all are fitted to humble and discourage. He is the most cheerful Christian who looks onward, and who keeps heaven always in view; he who is accustomed much to dwell on the past, though he may be a true Christian, will be likely to be melancholy and dispirited, to be a recluse rather than a warm-hearted and active friend of the Saviour. Or if he looks backward to contemplate what he has done - the space that he has run over - the difficulties which he has surmounted - and his own rapidity in the race, he will be likely to become self-complacent and self-satisfied. He will trust his past endeavors, and feel that the prize is now secure, and will relax his future efforts. Let us then look onward. Let us not spend our time either in pondering the gloomy past, and our own unfaithfulness, or in thinking of what we have done, and thus becoming puffed up with self-complacency; but let us keep the eye steadily on the prize, and run the race as though we had just commenced it.
And reaching forth - As one does in a race.
Unto those things which are before - Before the racer there was a crown or garland to be bestowed by the judges of the games. Before the Christian there is a crown of glory, the eternal reward of heaven. There is the favor of God, victory over sin and death, the society of the redeemed and of angelic beings, and the assurance of perfect and eternal freedom from all evil. These are enough to animate the soul, and to urge it on with ever-increasing vigor in the christian race.
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翻譯準備中 · 英文原文Philippians 3:14
I press toward the mark - As he who was running a race did. The "mark" means properly the object set up at a distance at which one looks or aims, and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race - in heaven.
For the prize - The prize of the racer was a crown or garland of olive, laurel, pine, or apple; see the notes at 1 Corinthians 9:24. The prize of the Christian is the crown that is incorruptible in heaven.
Of the high calling of God - Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honor and glory; to the obtainment of a bright and imperishable crown. It is a calling which is "high," or "upward" - (ἄνω anō) - that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven; compare Proverbs 15:24. He has been summoned by God through the gospel of the Lord Jesus to secure the crown. It is placed before and above him in heaven. It may be his, if he will not faint or tire or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life.
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翻譯準備中 · 英文原文Philippians 3:15
Let us therefore, as many as be perfect - see the notes at Philippians 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that lie had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.
Be thus minded - That is, be united in the effort to obtain the prize, and to become entirely perfect. "Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark."
And if in anything ye be otherwise minded - That is, if there were any among them who had not these elevated views and aims, and who had not been brought to see the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and prevented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim - that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions.
God shall reveal even this unto you - He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full revelation of the nature of religion, or would lead them on so that they would fully understand, it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things.
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翻譯準備中 · 英文原文Philippians 3:16
Nevertheless, whereto we have already attained, let us walk by the same rule - This is a most wise and valuable rule, and a rule that would save much difficulty and contention in the church, if it were honestly applied. The meaning is this, that though there might be different degrees of attainment among Christians, and different views on many subjects, yet there were points in which all could agree; there were attainments which they all had made, and in reference to them they should walk in harmony and love. It might be that some had made much greater advances than others. They had more elevated views of religion; they had higher knowledge; they were nearer perfection. Others had had less advantages of education and instruction, had had fewer opportunities of making progress in the divine life, and would less understand the higher mysteries of the Christian life. They might not see the truth or propriety of many things which those in advance of them would see clearly.
But it was not worth while to quarrel about these things. There should be no angry feeling, and no fault-finding on either side. There were many things in which they could see alike, and where there were no jarring sentiments. In those things they could walk harmoniously; and they who were in advance of others should not complain of their less informed brethren as lacking all evidence of piety; nor should those who had not made such advances complain of those before them as fanatical, or as disposed to push things to extremes. They who had the higher views should, as Paul did, believe that God will yet communicate them to the church at large, and in the meantime should not denounce others; and those who had less elevated attainments should not censure their brethren as wild and visionary. There were common grounds on which they might unite, and thus the harmony of the church would be secured.
No better rule than this could be applied to the subjects of inquiry which spring up among Christians respecting temperance, slavery, moral reform, and the various doctrines of religion; and, if this rule had been always observed, the church would have been always saved from harsh contention and from schism. If a man does not see things just as I do, let me try with mildness to Teach him, and let me believe that, if he is a Christian, God will make this known to him yet; but let me not quarrel with him, for neither of us would be benefited by that, nor would the object be likely to be attained. In the meantime, there are many things in which we can agree. In them let us work together, and strive, as far as we can, to promote the common object. Thus we shall save our temper, give no occasion to the world to reproach us, and be much more likely to come together in all our views. The best way to make true Christians harmonious is, to labor together in the common cause of saying souls. As far as we can agree, let us go and labor together; and where we cannot yet, let us "agree to differ." We shall all think alike by-and-by.
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翻譯準備中 · 英文原文Philippians 3:17
Brethren, be followers together of me - That is, live as I do. A minister of the gospel, a parent, or a Christian of any age or condition, ought so to live that he can refer to his own example, and exhort others to imitate the course of life which he had led. Paul could do this without ostentation or impropriety. They knew that he lived so as to be a proper example for others; and he knew that they would feel that his life had been such that there would be no impropriety in his referring to it in this manner. But, alas, how few are there who can safely imitate Paul in this!
And mark them which walk so, as ye have us for an ensample - There were those in the church who endeavored to live as he had done, renouncing all confidence in the flesh, and aiming to win the prize. There were others, it would seem, who were actuated by different views; see Philippians 3:18. There are usually two kinds of professing Christians in every church - those who imitate the Saviour, and those who are worldly and vain. The exhortation here is, to "mark" - that is, to observe with a view to imitate - those who lived as the apostles did. We should set before our minds the best examples, and endeavor to imitate the most holy people. A worldly and fashionable professor of religion is a very bad example to follow; and especially young Christians should set before their minds for imitation, and associate with, the purest and most spiritual members of the church. Our religion takes its form and complexion much from those with whom we associate; and he will usually be the most holy man who associates with the most holy companions.
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翻譯準備中 · 英文原文Philippians 3:18
For many walk - Many live, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said.
Of whom I have told you often - When he preached in Philippi. Paul was not afraid to speak of church members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honor their religion, and to warn others against following their example. But this fact does not make religion any the less true or valuable, anymore than the fact that there is counterfeit money makes all money bad, or makes genuine coin of no value.
And now tell you even weeping - This is the true spirit with which to speak of the errors and faults of Christians. It is not to go and blazon their inconsistencies abroad. It is not to find pleasure in the fact that they are inconsistent. It is not to reproach religion on that account, and to say that all religion is false and hollow, and that all professors are hypocrites. We should rather speak of the fact with tears; for, if there is anything that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonor their profession. We should weep:
(1) because they are in danger of destroying their own souls;
(2) because they are destined to certain disappointment when they come to appear before God; and,
(3) because they injure the cause of religion, and give occasion to the "enemies of the Lord to speak reproachfully." He who loves religion. will weep over the inconsistencies of its friends; he who does not, will exult and triumph.
That they are the enemies of the cross of Christ - The "cross" was the instrument of death on which the Redeemer died to make atonement for sin. As the atonement made by Christ for sin is that which especially distinguishes his religion from all others, the "cross" comes to be used to denote his religion; and the phrase here means, that they were the enemies of his religion, or were strangers to the gospel. It is not to be supposed that they were open and avowed enemies of the cross, or that they denied that the Lord Jesus died on the cross to make an atonement. The characteristic of those persons mentioned in the following verse is, rather, that they were living in a manner which showed that they were strangers to his pure gospel. An immoral life is enmity to the cross of Christ; for he died to make us holy. A life where there is no evidence that the heart is renewed, is enmity to the cross; for he died that we might be renewed. They are the enemies of the cross, in the church:
(1) who have never been born again;
(2) who are living in the indulgence of known sin;
(3) who manifest none of the peculiarities of those who truly love him;
(4) who have a deeper interest in worldly affairs than they have in the cause of the Redeemer;
(5) whom nothing can induce to give up their worldly concerns when God demands it;
(6) who are opposed to all the unique doctrines of Christianity; and,
(7) who are opposed to all the special duties of religion, or who live in the habitual neglect of them.
It is to be feared that at all times there are such enemies of the cross in the church, and the language of the apostle implies that it is a proper subject of grief and tears. He wept over it, and so should we. It is from this cause that so much injury is done to the true religion in the world. One secret enemy in a camp may do more harm than fifty men who are open foes; and a single unholy or inconstant member in a church may do much more injury than many men who are avowedly opposed to religion. It is not by infidels, and scoffers, and blasphemers, so much, that injury is done to the cause of religion; it is by the unholy lives of its professed friends - the worldliness, inconsistency, and want of the proper spirit of religion, among those who are in the church. Nearly all the objections that are made to religion are from this quarter; and, if this objection were taken away, the religion of Christ would soon spread its triumphs around the globe.
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翻譯準備中 · 英文原文Philippians 3:19
Whose end is destruction - That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven.
Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications; see Romans 16:18.
And whose glory is in their shame - That is, they glory in things of which they ought to be ashamed. They indulge in modes of living which ought to cover them with confusion.
Who mind earthly things - That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honor, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth. to gain honor, or to enjoy the pleasures of the world! How many are there who have no interest in a prayer meeting, in a Sunday school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who "mind earthly things," that injure this holy cause in the world.
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翻譯準備中 · 英文原文Philippians 3:20
For our conversation is in heaven - That is, this is true of all who are sincere Christians. It is a characteristic of Christians, in contradistinction from those who are the "enemies of the cross," that their conversation is in heaven. The word "conversation" we now apply almost entirely to oral discourse. It formerly, however, meant conduct in general, and it is usually employed in this sense in the Scriptures; see the notes at Philippians 1:27, where the verb occurs, from which the noun here is derived. The word used here - πολίτευμα politeuma - is found nowhere else in the New Testament. It properly means, any public measure, administration of the state, the manner in which the affairs of a state are administered; and then the state itself, the community, commonwealth, those who are hound under the same laws, and associated in the same society. Here it cannot mean that their "conversation," in the sense of discourse or talking, was in heaven; nor that their "conduct" was in heaven - for this would convey no idea, and the original word does not demand it; but the idea is, that they were heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community, They were governed by the laws of heaven; they were a community associated as citizens of that world, and expecting there to dwell.
The idea is, that there are two great communities in the universe - that of the world, and that of heaven: that governed by worldly laws and institutions, and that by the laws of heaven; that associated for worldly purposes, and that associated for heavenly or religious purposes; and that the Christian belonged to the latter - the enemy of the cross, though in the church, belonged to the former. Between true Christians, therefore, and others, there is all the difference which arises from belonging to different communities; being bound together for different purposes; subject to different laws; and altogether under a different administration. There is more difference between them than there is between the subjects of two earthly governments; compare Ephesians 2:6, note 19, note.
From whence also we look for the Saviour - From heaven. That is, it is one of the characteristics of the Christian that he believes that the Lord Jesus will return from heaven, and that he looks and waits for it. Other men do not believe this 2 Peter 3:4, but the Christian confidently expects it. His Saviour has been taken away from the earth, and is now in heaven, but it is a great and standing article of his faith that that same Saviour will again come, and take the believer to himself; see the John 14:2-3, note; 1 Thessalonians 4:1, note. This was the firm belief of the early Christians, and this expectation with them was allowed to exert a constant influence on their hearts and lives. It led them:
(1) to desire to be prepared for his coming;
(2) to feel that earthly affairs were of little importance, as the scene here was soon to close;
(3) to live above the world, and in the desire of the appearing of the Lord Jesus.
This was one of the elementary doctrines of their faith, and one of the means of producing deadness to the world among them; and among the early Christians there was, perhaps, no doctrine that was more the object of firm belief, and the ground of more delightful contemplation, than that their ascended Master would return. In regard to the certainty of their belief on this point, and the effect which it had on their minds, see the following texts of the New Testament; Matthew 24:42, Matthew 24:44; Luke 12:37; John 14:3; Acts 1:11; 1 Corinthians 4:5; Colossians 3:4; 1 Thessalonians 2:19; 2 Thessalonians 2:1; Hebrews 10:37; James 5:7-8; 1 John 3:2; Revelation 22:7, Revelation 22:12, Revelation 22:20. It may be asked, with great force, whether Christians in general have now any such expectation of the second appearing of the Lord Jesus, or whether they have not fallen into the dangerous error of prevailing unbelief, so that the expectation of his coming is allowed to exert almost no influence on the soul.
In the passage before us, Paul says that it was one of the distinct characteristics of Christians that they looked for the coming of the Saviour from heaven. They believed that he would return. They anticipated that important effects would follow to them from his second coming. So we should look. There may be, indeed, a difference of opinion about the time when he will come, and about the question whether he will come to reign "literally, on the earth - but the fact that Christ will return to our world is common ground on which all Christians may meet, and is a fact which should be allowed to exert its full influence on the heart. It is a glorious truth - for what a sad world would this be, and what a sad prospect would be before the Christian, if the Saviour were never to come to raise his people from their graves, and to gather his redeemed to himself! The fact that he will come is identified with all our hopes. It is fitted to cheer us in trial; to guard us in temptation; to make us dead to the world; to lead us to keep the eye turned toward heaven.
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翻譯準備中 · 英文原文Philippians 3:21
Who shall change our vile body - compare the notes at 1 Corinthians 15:The original words, which are rendered here as "vile body," properly mean "the body of humiliation;" that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world. Paul says that it is one of the objects of the Christian hope and expectation, that this body, so subject to infirmities and sicknesses, will be changed.
That it may be fashioned like unto his glorious body - Greek, "The body Of his glory;" that is, the body which he has in his glorified state. What change the body of the Redeemer underwent when he ascended to heaven, we are not informed - nor do we know what is the nature, size, appearance, or form of the body which he now has. It is certain that it is adapted to the glorious world where he dwells; that it has none of the infirmities to which it was liable when here; that it is not subject; as here, to pain or death; that it is not sustained in the same manner. The body of Christ in heaven is of the same nature as the bodies of the saints will be in the resurrection, and which the apostle calls "spiritual bodies," (notes, 1 Corinthians 15:44); and it is doubtless accompanied with all the circumstances of splendor and glory which are appropriate to the Son of God. The idea here is, that it is the object of the desire and anticipation of the Christian, to be made just like Christ in all things. He desires to resemble him in moral character here, and to be like him in heaven. Nothing else will satisfy him but such conformity to the Son of God; and when he shall resemble him in all things, the wishes of his soul will all be met and fulfilled.
According to the working ... - That is, such a change demands the exertion of vast power. No creature can do it. But there is One who has power entrusted to him over all things, and he can effect this great transformation in the bodies of people; compare 1 Corinthians 15:26-27. He can mould the mind and the heart to conformity to his own image, and thus also he can transform the body so that it shall resemble his. Everything he can make subject to his will. (Matthew 28:18, note; John 17:2, note.) And he that has this power can change our humbled and debased bodies, so that they shall put on the glorious appearance and form of that of the Son of God himself. What a contrast between our bodies here - frail, feeble, subject to sickness, decay, and corruption - and the body as it will be in heaven! And what a glorious prospect awaits the weak and dying believer, in the future world!
Remarks On Philippians 3
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It is a privilege of the Christian to rejoice; Philippians 3:1. He has more sources of real joy than any other persons; see 1 Thessalonians 5:16. He has a Saviour in whom he may always find peace; a God whose character he can always contemplate with pleasure a heaven to look forward to where there is nothing but happiness; a Bible that is full of precious promises, and at all times the opportunity of prayer, in which he may roll all Iris sorrows on the arms of an unchanging friend. If there is anyone on earth who ought to be happy, it is the Christian.
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The Christian should so live as to leave on others the impression that religion produces happiness. In our contact with our friends, we should show them that religion does not cause sadness or gloom, sourness or misanthropy, but that it produces cheerfulness, contentment, and peace. This may be shown by the countenance, and by the whole demeanour - by a calm brow, and a benignant eye, and by a cheerful aspect. The internal peace of the soul should be evinced by every proper external expression. A Christian may thus be always doing good - for he is always doing good who leaves the impression on others that religion makes its possessors happy.
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The nature of religion is almost always mistaken by the world. They suppose that it makes its possessors melancholy and sad. The reason is, not that they are told so by those who are religious, and not that even they can see anything in religion to produce misery, but because they have fixed their affections on certain things which they suppose to be essential to happiness, and which they suppose religion would require them to give up without substituting anything in their place. But never was there a greater mistake. Let them go and ask Christians, and they will obtain but one answer from them. It is, that they never knew what true happiness was until they found it in the Saviour. This question may be proposed to a Christian of any denomination, or in any land, and the answer will be uniformly the same. Why is it, then, that the mass of persons regard religion as adapted only to make them unhappy? Why will they not take the testimony of their friends in the case, and believe those whom they would believe on any other subject, when they declare that it is only true religion that ever gives them solid peace?
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We cannot depend on any external advantages of birth or blood for salvation; Philippians 3:4-6. Few or no persons have as much in this respect to rely on as Paul had. Indeed, if salvation were to be obtained at all by such external advantages, it is impossible to conceive that more could have been united in one case than there was in his. He had not only the advantage of having been born a Hebrew; of having been early trained in the Jewish religion; of being instructed in the ablest manner, but also the advantage of entire blamelessness in his moral deportment. He had showed in every way possible that he was heartily attached to the religion of his fathers, and he began life with a zeal in the cause which seemed to justify the warmest expectations of his friends. But all this was renounced, when he came to see the true method of salvation, and saw the better way by which eternal life is to be obtained.
And if Paul could not depend on this, we cannot safely do it. It will not save us that we have been born in the church; that we have had pious parents; that we were early baptized and consecrated to God; that we were trained in the Sunday school. Nor will it save us that we attend regularly on the place of worship, or that we are amiable, correct, honest, and upright in our lives. We can no more depend on these things than Saul of Tarsus could, and if all his eminent advantages failed to give him a solid ground of hope, our advantages will be equally vain in regard to our salvation. It almost seems as if God designed in the case of Saul of Tarsus, that there should be one instance where every possible external advantage for salvation should be found, and there should be everything that people ever could rely on in moral character, in order to show that no such things could be sufficient to save the soul. All these may exist, and yet there may not be a particle of love to God, and the heart may be full of selfishness, pride, and ambition, as it was in his case.
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Religion demands humility; Philippians 3:7-8. It requires us to renounce all dependence on our own merits, and to rely simply on the merits of another - the Lord Jesus Christ. If we are ever saved, we must be brought to esteem all the advantages which birth and blood and our own righteousness can bestow as worthless, and even vile, in the matter of justification. We shall not despise these things in themselves, nor shall we consider that vice is as desirable as virtue, nor that a bad temper is to be sought rather than an amiable disposition, nor that dishonesty is as commendable as honesty; but we shall feel that in comparison with the merits of the Redeemer all these are worthless. But the mind is not brought to this condition without great humiliation. Nothing but the power of God can bring a proud and haughty and self-righteous sinner to this state, where he is willing to renounce all dependence on his own merits, and to be saved in the same way as the vilest of the species.
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Let us seek to obtain an interest in the righteousness of the Redeemer; Philippians 3:9. Our own righteousness cannot save us. But in him there is enough. There is all that we want, and if we have that righteousness which is by faith, we have all that is needful to render us accepted with God, and to prepare us for heaven. When there is such a way of salvation - so easy, so free, so glorious, so ample for all, how unwise is anyone to rest on his own works, and to expect to be saved by what he has done! The highest honor of man is to be saved by the merits of the Son of God, and he has reached the most elevated rank in the human condition who has the most certain hope of salvation through him.
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There is enough to be gained to excite us to the utmost diligence and effort in the Christian life; Philippians 3:10-14. If people can be excited to effort by the prospect of an earthly crown in a race or a game, how much more should we be urged forward by the prospect of the eternal prize! To seek to know the Redeemer; to be raised up from the degradation of sin to have part in the resurrection of the just: to obtain the prize of the high calling in heaven - to be made everlastingly happy and glorious there - what object was ever placed before the mind like this? What ardor should it excite that we may gain it! Surely, the hope of obtaining such a prize as is before the Christian, should call forth all our powers. The struggle will not be long. The race will soon be won. The victory will be glorious; the defeat would be overwhelming and awful. No one need fear that he can put forth too much effort to obtain the prize. It is worth every exertion, and we should never relax our efforts, or give over in despair.
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Let us, like Paul, ever cherish an humble sense of our attainments in religion; Philippians 3:12-13. If Paul had not reached the point of perfection, it is not to be presumed that we have; if he could not say that he had "attained," it is presumption in us to suppose that we have, if he had occasion for humiliation, we have more; if he felt that he was far short of the object which he sought, and was pressed down with the consciousness of imperfection, such a feeling becomes us also. Yet let us not sink down in despondency and inaction. Like him, let us strain every nerve that we may overcome our imperfections and win the prize. That prize is before us. It is glorious. We may be sensible that we, as yet, have not reached it, but if we will strive to obtain it, it will soon be certainly ours. We may feel that we are far distant from it now in the degree of our attainments, but we are not far from it in fact. It will be but a short period before the Christian will lay hold on that immortal crown, and before his brow will be encircled with the diadem of glory. For the race of life, whether we win or lose, is soon run; and when a Christian begins a day, he knows not but he may end it in heaven; when he lies down on his bed at night, he knows not but he may awake with the "prize" in his hand, and with the diadem of glory sparkling on his brow.
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Our thoughts should be much in heaven; Philippians 3:20. Our home is there, our citizenship is there. Here we are strangers and pilgrims. We are away from home, in a cold and unfriendly world. Our great interests are in the skies; our eternal dwelling is to be there; our best friends are already there. There is our glorious Saviour with a body adapted to those pure abodes, and there are many whom we have loved on earth already with him. They are happy now, and we should not love them less because they are in heaven. Since, therefore, our great interests are there, and our best friends there; and since we ourselves are citizens of that heavenly world, our best affections should be there.
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We look for the Saviour; Philippians 3:20-21. He will return to our world. He will change our vile bodies, and make them like his own glorious body And since this is so, let us:
(a) bear with patience the trials and infirmities to which our bodies here are subject. These trials will be short, and we may well bear them for a few days, knowing that soon all pain will cease, and that all that is humiliating in the body will be exchanged for glory.
(b) Let us not think too highly or too much of our bodies here. They may be now beautiful and comely, but they are "vile" and degraded, compared with what they will soon be. They are subject to infirmity and to numerous pains and sicknesses. Soon the most beautiful body may become loathsome to our best friends. Soon, too offensive to be looked upon, it will be hidden in the grave. Why then should we seek to pamper and adorn these mortal frames? Why live only to decorate them? Why should we idolize a mass of moulded and animated clay? Yet,
(c) let us learn to honor the body in a true sense. It is soon to be changed. It will be made like the glorified body of Christ. Yes, this frail, diseased, corruptible, and humbled body; this body, that is soon to be laid in the grave, and to return to the dust, is soon to put on a new form, and to be clothed with immortality. It will be what the body of Christ now is - glorious and immortal. What a change! Christian, go and look on the creeping caterpillar, and see it changed to the happy and gilded butterfly - yesterday, a crawling and offensive insect; today, with gaudy colors an inhabitant of the air, and a dweller amidst flowers; and see an image of what thy body shall be, and of the mighty transformation which thou wilt soon undergo. See the change from the cold death of winter to the fragrance and life of spring, and behold an image of the change which thou thyself wilt ere long experience and a proof that some such change awaits thee.
"Shall spring the faded world revive?
Shall waning moons their light renew?
Again shall setting suns ascend.
And chase the darkness from our view?
Shall life revisit dying worms.
And spread the joyful insect's wing?
And, oh, shall man awake no more,
To see thy face, thy name to sing?
Faith sees the bright, eternal doors.
Unfold to make her children way;
They shall be cloth'd with endless life,
And shine in everlasting day."
Dwight.
- Let us look for the coming of the Lord; Philippians 3:21. All that we hope for depends on his reappearing. Our day of triumph and of the fulness of our joy is to be when he shall return. Then we shall be raised from the grave; then our vile bodies shall be changed; then we shall be acknowledged as his friends; then we shall go to be forever with him. The earth is not our home; nor is the grave to he our everlasting bed of rest. Our home is heaven - and the Saviour will come, that he may raise us up to that blessed abode. And who knows when he may appear? He himself commanded us to be ready, for he said he would come at an hour when we think not. We should so desire his coming, that the hours of his delay would seem to be heavy and long and should so live that we can breathe forth with sincerity, at all times, the fervent prayer of the beloved disciple, "Come, Lord Jesus, come quickly;" Revelation 22:20.
"My faith shall triumph o'er the grave,
And trample on the tombs;
My Jesus, my Redeemer, lives,
My God, my Saviour, comes;
Ere long I know he shall appear,
In power and glory great;
And death, the last of all his foes,
Lie vanquish'd at his feet.
Then, though the worms my flesh devour.
And make my form their prey,
I know I shall arise with power,
On the last judgment day;
When God shall stand upon the earth,
Him then mine eyes shall see;
My flesh shall feel a sacred birth,
And ever with him be.
Then his own hand shall wipe the tears.
From every weeping eye;
And pains, and groans, and griefs, and fears,
Shall cease eternally.
How long, dear Saviour! Oh, how long.
Shall this bright hour delay?
Fly swift around, ye wheels of time,
And bring the welcome day."
- Watts.
本章（Philippians 3）主要是由勸人過聖潔生活、並勸人在屬上帝的生命中力求長進的勸勉組成。它滿載溫柔與深情，是世上所能尋見最美好的勸勉之一，用以激勵基督徒將自己獻與救贖主的事奉。這勸勉大部分是從使徒自述其心境而來，也是腓立比人不能不感動的，因為他們深知保羅為人。在本章的行進中，他論到以下數點。
他勸他們要靠主喜樂（Philippians 3:1）。
他警告他們要提防那些猶太教師——他們力主必須遵守摩西的律法，又似以自己是猶太人自誇，並以此自視為上帝所寵愛的人（Philippians 3:2-3）。
為回應他們的話，並表明他們所倚靠的一切何等不值得看重，保羅說，自己擁有勝過他們眾人的出身與教育的優勢，而且凡可從出身、教育、並熱心遵行律法的生活而得的上帝恩寵之憑據，以及一切得救的指望，都曾屬於他（Philippians 3:4-5）。
然而他說，他已棄絕這一切，如今看這一切在得救的事上全然無益。他甘心捨棄萬事，如今仍願如此，只要能藉着救贖主得着救恩。基督在他看為寶貴，過於出身、地位、血統的一切優勢；而凡別的賴以得救的根據，與倚靠基督相比，盡屬無益（Philippians 3:7-11）。
他說，他這樣追求的目標尚未完全得着。他所看見的已足以叫他知道其無比的價值，如今他奮力向前，要得着心中所願的一切。標竿在他面前，他向着標竿直跑，要得那獎賞（Philippians 3:12-14）。
他勸他們以同樣的事為目標，努力得着同樣的成果，並向他們保證：上帝樂於向他們啟示他們所願知道的一切，也樂於賜下他們所願得着的一切（Philippians 3:15-16）。
這整段勸勉，他在本章末了（Philippians 3:17-21）以兩項考量加以強化。其一，受迷惑而無真實信仰的人為數不少——保羅曾屢次流淚警告他們（Philippians 3:18-19）；其二，真基督徒的家鄉、他的公民權是在天上，凡作基督徒的，都當像不久便要歸回天家的人那樣生活。救主必快再來，接他們進入榮耀。祂必改變他們卑賤的身體，使他們與自己相似；因此，他們既懷着如此蒙福、如此改變人心的盼望，就當活出與之相稱的生活。