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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="Php3_1"><a onclick="return mV('Phl',3,'1-21');">Phl 3:1-21</a>. WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE.
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<p><b>1. Finally</b>—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in <a onclick="return mV('1Th',4,1);">1Th 4:1</a>. Literally, "As to what remains," etc. It is often used at the conclusion of Epistles for "finally" (<a onclick="return mV('Eph',6,10);">Eph 6:10</a>; <a onclick="return mV('2Th',3,1);">2Th 3:1</a>). But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.
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<br><br><b>the same things</b>—concerning "rejoicing," the prevailing feature in this Epistle (<a onclick="return mV('Phl',1,18,25);">Phl 1:18, 25</a>; <a onclick="return mV('Phl',2,17);">2:17</a>; <a onclick="return mV('Phl',4,4);">4:4</a>, where, compare the "again I say," with "the same things" here).
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<br><br><b>In the Lord</b>—marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (<a onclick="return mV('Phl',3,3);">Phl 3:3</a>).
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<br><br><b>not grievous</b>—"not irksome."
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<br><br><b>for you it is safe</b>—Spiritual <i>joy</i> is the best safety against error (<a onclick="return mV('Phl',3,2);">Phl 3:2</a>; <a onclick="return mV('Neh',8,10);">Neh 8:10</a>, end).
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<p id="Php3_2"><b>2. Beware</b>—<i>Greek,</i> "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow <a onclick="return mV('Phl',3,17);">Phl 3:17</a>.
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<br><br><b>dogs</b>—<i>Greek,</i> "<i>the</i> dogs," namely, those impure persons "of whom I have told you often" (<a onclick="return mV('Phl',3,18,19);">Phl 3:18-19</a>); "the abominable" (compare <a onclick="return mV('Rev',21,8);">Rev 21:8</a>, with <a onclick="return mV('Rev',22,15);">Rev 22:15</a>; <a onclick="return mV('Mat',7,6);">Mat 7:6</a>; <a onclick="return mV('Tts',1,15,16);">Tts 1:15-16</a>): "dogs" in filthiness, unchastity, and snarling (<a onclick="return mV('Deu',23,18);">Deu 23:18</a>; <a onclick="return mV('Psa',59,6, 14,15);">Psa 59:6, 14-15</a>; <a onclick="return mV('2Pe',2,22);">2Pe 2:22</a>): especially "enemies of the cross of Christ" (<a onclick="return mV('Phl',3,18);">Phl 3:18</a>; <a onclick="return mV('Psa',22,16,20);">Psa 22:16, 20</a>). The Jews regarded the Gentiles as "dogs" (<a onclick="return mV('Mat',15,26);">Mat 15:26</a>); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare <a onclick="return mV('Isa',56,10,11);">Isa 56:10-11</a>).
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<br><br><b>evil workers</b>— (<a onclick="return mV('2Cr',11,13);">2Cr 11:13</a>), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (<a onclick="return mV('Phl',3,19);">Phl 3:19</a>; compare <a onclick="return mV('Rom',16,18);">Rom 16:18</a>). Translate, "<i>The</i> evil <i>workmen,</i>" that is, bad <i>teachers</i> (compare <a onclick="return mV('2Ti',2,15);">2Ti 2:15</a>).
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<br><br><b>concision</b>—<i>Circumcision</i> had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true <i>circumcision,</i> namely, that of the heart; legalists have only "concision," that is, <i>the cutting off of the flesh.</i> To make "cuttings in the flesh" was expressly prohibited by the law (<a onclick="return mV('Lev',21,5);">Lev 21:5</a>): it was a Gentile-heathenish practice (<a onclick="return mV('1Ki',18,28);">1Ki 18:28</a>); yet this, writes Paul indignantly, is what these <i>legalists</i> are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [<i>Horae Apostolicae</i>] in Paul's language as to circumcision. In his first recorded discourse (<a onclick="return mV('Act',13,39);">Act 13:39</a>), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (<a onclick="return mV('Gal',3,3);">Gal 3:3</a>), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (<a onclick="return mV('Rom',2,28,29);">Rom 2:28-29</a>), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (<a onclick="return mV('Col',2,11);">Col 2:11</a>; <a onclick="return mV('Col',3,11);">3:11</a>), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or <i>flesh-cutting.</i> Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.
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<p id="Php3_3"><b>3.</b> "We are the (real) circumcision" (<a onclick="return mV('Rom',2,'25-29');">Rom 2:25-29</a>; <a onclick="return mV('Col',2,11);">Col 2:11</a>).
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<br><br><b>worship God in the Spirit</b>—The oldest manuscripts read, "worship <i>by the Spirit of God</i>"; our religious <i>service</i> is rendered by the Spirit (<a onclick="return mV('Jhn',4,23,24);">Jhn 4:23-24</a>). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is <i>spiritual,</i> flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (<a onclick="return mV('Rom',12,1);">Rom 12:1</a>). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] (<a onclick="return mV('Rom',1,9);">Rom 1:9</a>).
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<br><br><b>rejoice in Christ Jesus</b>—"make our <i>boast</i> in Christ Jesus," not in the law: the ground of their boasting.
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<br><br><b>have no confidence in the flesh</b>—but in the Spirit.
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<p id="Php3_4"><b>4.</b> "Although I (emphatical) might have confidence <i>even</i> in the flesh." Literally, "I <i>having,</i>" but not using, "confidence in the flesh."
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<br><br><b>I more</b>—have more "whereof I might <i>have confidence</i> in the flesh."
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<p id="Php3_5"><b>5.</b> In three particulars he shows how he "might have confidence in the flesh" (<a onclick="return mV('Phl',3,4);">Phl 3:4</a>): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The <i>Greek</i> is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.
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<br><br><b><i>of</i> the tribe of Benjamin</b>—son of Rachel, not of the maid-servant [BENGEL].
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<br><br><b>Hebrew of the Hebrews</b>—neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the <i>language</i> of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "<i>Greek-speaking</i>" Jew [TRENCH].
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<br><br><b>touching the law</b>—that is, as to legal status and strictness.
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<br><br><b>a Pharisee</b>—"of the straitest sect" (<a onclick="return mV('Act',26,5);">Act 26:5</a>).
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<p id="Php3_6"><b>6. Concerning</b>—Translate as before and after, "<i>As touching</i> Zeal" (compare <a onclick="return mV('Act',22,3);">Act 22:3</a>; <a onclick="return mV('Act',26,9);">26:9</a>).
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<br><br><b>blameless</b>—<i>Greek,</i> "<i>having become</i> blameless" as to <i>ceremonial</i> righteousness: having attained <i>in the eyes of man blameless</i> legal perfection. As to the holiness <i>before God,</i> which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (<a onclick="return mV('Phl',3,'12-14');">Phl 3:12-14</a>) that he has <i>not</i> attained perfection.
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<p id="Php3_7"><b>7. gain</b>—rather as <i>Greek,</i> "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
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<br><br><b>I counted</b>—<i>Greek,</i> "I <i>have</i> counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (<a onclick="return mV('Mat',16,26);">Mat 16:26</a>; <a onclick="return mV('Luk',9,25);">Luk 9:25</a>).
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<p id="Php3_8"><b>8. Yea doubtless</b>—The oldest manuscripts omit "doubtless" (<i>Greek,</i> "<i>ge</i>"): translate, "nay more." Not only "<i>have</i> I counted" <i>those</i> things just mentioned "loss for Christ's sake, but, moreover, I <i>even</i> DO count ALL things but loss," etc.
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<br><br><b>for the excellency</b>—<i>Greek,</i> "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."
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<br><br><b>my Lord</b>—believing and loving appropriation of Him (<a onclick="return mV('Psa',63,1);">Psa 63:1</a>; <a onclick="return mV('Jhn',20,28);">Jhn 20:28</a>).
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<br><br><b>for whom</b>—"on account of whom."
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<br><br><b>I have suffered the loss</b>—not merely I "<i>counted</i>" them "loss," but have actually lost them.
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<br><br><b>all things</b>—The <i>Greek</i> has the article, referring to the preceding "all things"; "I have suffered the loss of <i>them all.</i>"
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<br><br><b>dung</b>—<i>Greek,</i> "refuse (such as excrements, dregs, dross) <i>cast to the dogs,</i>" as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.
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<br><br><b>win</b>—Translate, to accord with the translation, <a onclick="return mV('Phl',3,7);">Phl 3:7</a>, "<i>gain</i> Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (<a onclick="return mV('Sgs',2,16);">Sgs 2:16</a>; <a onclick="return mV('Sgs',6,3);">6:3</a>; <a onclick="return mV('Luk',9,23,24);">Luk 9:23-24</a>; <a onclick="return mV('1Cr',3,23);">1Cr 3:23</a>).
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<p id="Php3_9"><b>9. be found in him</b>—"be found" at His coming again, living spiritually "in Him" as the element of my life. Once <i>lost,</i> I have been "found," and I hope to be perfectly "found" by Him (<a onclick="return mV('Luk',15,8);">Luk 15:8</a>).
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<br><br><b>own righteousness...of the law</b>— (<a onclick="return mV('Phl',3,6);">Phl 3:6</a>; <a onclick="return mV('Rom',10,3,5);">Rom 10:3, 5</a>). "Of," that is, <i>from.</i>
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<br><br><b>righteousness...of God by faith</b>—<i>Greek,</i> "which is <i>from</i> God (resting) <i>upon</i> faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the <i>objective</i> ground of confidence for the believer, and also as a new <i>subjective</i> principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the <i>objective</i> on the part of God corresponds to the <i>subjective</i> on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].
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<p id="Php3_10"><b>10. That I may know him</b>—experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (<a onclick="return mV('Phl',3,8);">Phl 3:8</a>). To know HIM is more than merely to know a <i>doctrine</i> about Him. Believers are brought not only to redemption, but to the Redeemer Himself.
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<br><br><b>the power of his resurrection</b>—assuring believers of their justification (<a onclick="return mV('Rom',4,25);">Rom 4:25</a>; <a onclick="return mV('1Cr',15,17);">1Cr 15:17</a>), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (<a onclick="return mV('Rom',6,4);">Rom 6:4</a>; <a onclick="return mV('Col',2,12);">Col 2:12</a>; <a onclick="return mV('Col',3,1);">3:1</a>). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (<a onclick="return mV('Eph',1,19,20);">Eph 1:19-20</a>), and shall raise their bodies from literal death hereafter (<a onclick="return mV('Rom',8,11);">Rom 8:11</a>).
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<br><br><b>the fellowship of his sufferings</b>—by identification with Him in His sufferings and death, <i>by imputation;</i> also, in <i>actually</i> bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (<a onclick="return mV('Col',1,24);">Col 1:24</a>); and in the <i>will</i> to bear aught for His sake (<a onclick="return mV('Mat',10,38);">Mat 10:38</a>; <a onclick="return mV('Mat',16,24);">16:24</a>; <a onclick="return mV('2Ti',2,11);">2Ti 2:11</a>). As He bore all our sufferings (<a onclick="return mV('Isa',53,4);">Isa 53:4</a>), so we participate in His.
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<br><br><b>made conformable unto his death</b>—"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (<a onclick="return mV('Rom',8,29);">Rom 8:29</a>; <a onclick="return mV('1Cr',15,31);">1Cr 15:31</a>; <a onclick="return mV('2Cr',4,'10-12');">2Cr 4:10-12</a>; <a onclick="return mV('Gal',2,20);">Gal 2:20</a>).
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<p id="Php3_11"><b>11. If by any means</b>—not implying uncertainty of the issue, but the earnestness of the struggle of faith (<a onclick="return mV('1Cr',9,26,27);">1Cr 9:26-27</a>), and the urgent need of jealous self-watchfulness (<a onclick="return mV('1Cr',10,12);">1Cr 10:12</a> ).
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<br><br><b>attain unto the resurrection of the dead</b>—The oldest manuscripts read, "the resurrection <i>from</i> (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (<a onclick="return mV('1Cr',15,23);">1Cr 15:23</a>; <a onclick="return mV('1Th',4,15);">1Th 4:15</a>; <a onclick="return mV('Rev',20,5,6);">Rev 20:5-6</a>). The <i>Greek</i> word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (<a onclick="return mV('Rom',1,4);">Rom 1:4</a>), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare <a onclick="return mV('Phl',3,20,21);">Phl 3:20-21</a>). Compare "accounted worthy to <i>obtain the resurrection from the dead</i>" (<a onclick="return mV('Luk',20,35);">Luk 20:35</a>). "The resurrection of the just" (<a onclick="return mV('Luk',14,14);">Luk 14:14</a>).
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<p id="Php3_12"><b>12.</b> Translate, "Not <i>that</i> I," etc. (I do <i>not</i> wish to be understood as saying <i>that,</i> etc.).
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<br><br><b>attained</b>—"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.
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<br><br><b>either were already perfect</b>—"or <i>am</i> already <i>perfected,</i>" that is, <i>crowned</i> with the garland of victory, my course <i>completed,</i> and <i>perfection absolutely reached.</i> The image is that of a <i>race course</i> throughout. See <a onclick="return mV('1Cr',9,24);">1Cr 9:24</a>; <a onclick="return mV('Hbr',12,23);">Hbr 12:23</a>. See TRENCH [<i>Greek Synonyms of the New Testament</i>].
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<br><br><b>I follow after</b>—"I press on."
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<br><br><b>apprehend...apprehended</b>—"If <i>so be</i> that I may <i>lay hold on</i> that (namely, the <i>prize,</i> <a onclick="return mV('Phl',3,14);">Phl 3:14</a>) for which also <i>I was laid hold on</i> by Christ" (namely, at my conversion, <a onclick="return mV('Sgs',1,4);">Sgs 1:4</a>; <a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>).
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<br><br><b>Jesus</b>—omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (<a onclick="return mV('2Ti',4,7,8);">2Ti 4:7-8</a>). Christ the Author, is also the Finisher of His people's "race."
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<p id="Php3_13"><b>13. I</b>—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (<a onclick="return mV('1Jo',1,8);">1Jo 1:8</a>); at the same time, each must <i>aim</i> at perfection, to be a Christian at all (<a onclick="return mV('Mat',5,48);">Mat 5:48</a>).
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<br><br><b>forgetting those things...behind</b>—<i>Looking back</i> is sure to end in <i>going back</i> (<a onclick="return mV('Luk',9,62);">Luk 9:62</a>): So Lot's wife (<a onclick="return mV('Luk',17,32);">Luk 17:32</a>). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (<a onclick="return mV('Exd',14,15);">Exd 14:15</a>). The Bible is our landmark to show us whether we are progressing or retrograding.
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<br><br><b>reaching forth</b>—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL].
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<br><br><b>unto</b>—towards (<a onclick="return mV('Hbr',6,1);">Hbr 6:1</a>).
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<p id="Php3_14"><b>14. high calling</b>—literally, "the calling that is <i>above</i>" (<a onclick="return mV('Gal',4,26);">Gal 4:26</a>; <a onclick="return mV('Col',3,1);">Col 3:1</a>): "the <i>heavenly</i> calling" (<a onclick="return mV('Hbr',3,1);">Hbr 3:1</a>). "The prize" is "the crown of righteousness" (<a onclick="return mV('1Cr',9,24);">1Cr 9:24</a>; <a onclick="return mV('2Ti',4,8);">2Ti 4:8</a>). <a onclick="return mV('Rev',2,10);">Rev 2:10</a>, "crown of life." <a onclick="return mV('1Pe',5,4);">1Pe 5:4</a>, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but <i>the common calling of all Christians to salvation in Christ,</i> which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.
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<p id="Php3_15"><b>15. therefore</b>—resuming <a onclick="return mV('Phl',3,3);">Phl 3:3</a>. "As many of us then, as are perfect," that is, <i>full grown</i> (no longer "babes") in the Christian life (<a onclick="return mV('Phl',3,3);">Phl 3:3</a>, "worshipping God in the Spirit, and having no confidence in the flesh"), <a onclick="return mV('1Cr',2,6);">1Cr 2:6</a>, fully established in things of God. Here, by "perfect," he means one <i>fully fit for running</i> [BENGEL]; knowing and complying with the <i>laws</i> of the course (<a onclick="return mV('2Ti',2,5);">2Ti 2:5</a>). Though "perfect" in this sense, he was not yet "made perfect" (<i>Greek</i>) in the sense intended in <a onclick="return mV('Phl',3,12);">Phl 3:12</a>, namely, "crowned with <i>complete</i> victory," and having attained <i>absolute perfection.</i>
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<br><br><b>thus minded</b>—having the mind which he had described, <a onclick="return mV('Phl',3,'7-14');">Phl 3:7-14</a>.
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<br><br><b>otherwise minded</b>—having too high an opinion of yourselves as to your attainment of Christian <i>perfection.</i> "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to <i>perfection</i> by the law (<a onclick="return mV('Gal',3,3);">Gal 3:3</a>): who needed the warning (<a onclick="return mV('Phl',3,3);">Phl 3:3</a>), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in <a onclick="return mV('Gal',5,10);">Gal 5:10</a>) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (<a onclick="return mV('Mat',11,25);">Mat 11:25</a>; <a onclick="return mV('Mat',16,17);">16:17</a>; <a onclick="return mV('1Cr',3,6);">1Cr 3:6</a>).
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<br><br><b>unto you</b>—who sincerely strive to do God's will (<a onclick="return mV('Jhn',7,17);">Jhn 7:17</a>; <a onclick="return mV('Eph',1,17);">Eph 1:17</a>).
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<p id="Php3_16"><b>16.</b> The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (<a onclick="return mV('Hsa',6,3);">Hsa 6:3</a>).
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<br><br><b>rule, let us mind the same thing</b>—omitted in the oldest manuscripts. Perhaps partly inserted from <a onclick="return mV('Gal',6,16);">Gal 6:16</a>, and <a onclick="return mV('Phl',2,2);">Phl 2:2</a>. Translate then, "Whereunto we have attained, let us walk on (a military term, <i>march in order</i>) in the same (the measure of knowledge already attained)."
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<p id="Php3_17"><b>17. followers</b>—<i>Greek,</i> "imitators together."
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<br><br><b>of me</b>—as I am an <i>imitator of Christ</i> (<a onclick="return mV('1Cr',11,1);">1Cr 11:1</a>): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on JFB for <a href="./Comm/jfb/Phl/Phl002.html#Php2_22">Php 2:22</a>; <a onclick="return mV('Eph',5,1);">Eph 5:1</a>).
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<br><br><b>mark</b>—for imitation.
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<br><br><b>which walk so as ye have us for an ensample</b>—In <i>English Version</i> of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."
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<p id="Php3_18"><b>18. many walk</b>—in such a manner. Follow not evildoers, because they are "many" (<a onclick="return mV('Exd',23,2);">Exd 23:2</a>). Their numbers are rather a presumption against their being Christ's "little flock" (<a onclick="return mV('Luk',12,32);">Luk 12:32</a>).
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<br><br><b>often</b>—There is need of constant warning.
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<br><br><b>weeping</b>— (<a onclick="return mV('Rom',9,2);">Rom 9:2</a>). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (<a onclick="return mV('Psa',119,136);">Psa 119:136</a>), and Jeremiah's (<a onclick="return mV('Jer',13,17);">Jer 13:17</a>). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.
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<br><br><b>enemies of the cross of Christ</b>—in their <i>practice,</i> not in doctrine (<a onclick="return mV('Gal',6,14);">Gal 6:14</a>; <a onclick="return mV('Hbr',6,6);">Hbr 6:6</a>; <a onclick="return mV('Hbr',10,29);">10:29</a>).
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<p id="Php3_19"><b>19. destruction</b>—everlasting at Christ's coming. <a onclick="return mV('Phl',1,28);">Phl 1:28</a>, "perdition"; the opposite word is "Saviour" (<a onclick="return mV('Phl',3,20);">Phl 3:20</a>).
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<br><br><b>end</b>—fixed doom.
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<br><br><b>whose god is their belly</b>— (<a onclick="return mV('Rom',16,18);">Rom 16:18</a>); hereafter to be destroyed by God (<a onclick="return mV('1Cr',6,13);">1Cr 6:13</a>). In contrast to our "body" (<a onclick="return mV('Phl',3,21);">Phl 3:21</a>), which <i>our God,</i> the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.
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<br><br><b>glory is in their shame</b>—As "glory" is often used in the Old Testament for <i>God</i> (<a onclick="return mV('Psa',106,20);">Psa 106:20</a>), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (<a onclick="return mV('Jdg',6,32);">Jdg 6:32</a>, <i>Margin</i>). <a onclick="return mV('Hsa',4,7);">Hsa 4:7</a> seems to be referred to by Paul (compare <a onclick="return mV('Rom',1,32);">Rom 1:32</a>). There seems no allusion to circumcision, as no longer <i>glorious,</i> but a <i>shame</i> to them (<a onclick="return mV('Phl',3,2);">Phl 3:2</a>). The reference of the immediate context is to sensuality, and carnality in general.
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<br><br><b>mind earthly things</b>— (<a onclick="return mV('Rom',8,5);">Rom 8:5</a>). In contrast to <a onclick="return mV('Phl',3,20);">Phl 3:20</a>; <a onclick="return mV('Col',3,2);">Col 3:2</a>.
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<p id="Php3_20"><b>20. our conversation</b>—rather, "our state" or "country"; <i>our citizenship: our life as citizens.</i> We are but <i>pilgrims</i> on earth; how <i>then</i> should we "mind earthly things?" (<a onclick="return mV('Phl',3,19);">Phl 3:19</a>; <a onclick="return mV('Hbr',11,9,10,'13-16');">Hbr 11:9-10, 13-16</a>). Roman citizenship was then highly prized; how much more should the heavenly citizenship (<a onclick="return mV('Act',22,28);">Act 22:28</a>; compare <a onclick="return mV('Luk',10,20);">Luk 10:20</a>)?
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<br><br><b>is</b>—<i>Greek,</i> "has its existence."
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<br><br><b>in heaven</b>—<i>Greek,</i> "in the heavens."
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<br><br><b>look for the Saviour, the Lord Jesus Christ</b>—"We wait for (so the same <i>Greek</i> is translated, <a onclick="return mV('Rom',8,19);">Rom 8:19</a>) the Lord Jesus as a (that is, in the capacity of a) Saviour" (<a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>). That He is "the Lord," now exalted above every name, assures our expectation (<a onclick="return mV('Phl',2,'9-11');">Phl 2:9-11</a>). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare <a onclick="return mV('Luk',1,21);">Luk 1:21</a>), so must we look unto the heavens expecting Christ thence.
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<p id="Php3_21"><b>21.</b> <i>Greek,</i> "Who shall <i>transfigure</i> the body <i>of our humiliation</i> (namely, in which our humiliation has place, <a onclick="return mV('2Cr',4,10);">2Cr 4:10</a>; <a onclick="return mV('Eph',2,19);">Eph 2:19</a>; <a onclick="return mV('2Ti',2,12);">2Ti 2:12</a>), that it may be <i>conformed</i> unto the body <i>of His glory</i> (namely, in which His glory is manifested), according to the <i>effectual working</i> whereby," etc. Not only shall He come as our "Saviour," but also as our <i>Glorifier.</i>
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<br><br><b>even</b>—not only to make <i>the body</i> like His own, but "to subdue <i>all things,</i>" even death itself, as well as Satan and sin. He gave a sample of the coming <i>transfiguration</i> on the mount (<a onclick="return mV('Mat',17,1);">Mat 17:1</a>, etc.). Not a change of <i>identity,</i> but of <i>fashion</i> or <i>form</i> (<a onclick="return mV('Psa',17,15);">Psa 17:15</a>; <a onclick="return mV('1Cr',15,51);">1Cr 15:51</a>). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (<a onclick="return mV('Phl',3,20);">Phl 3:20</a>; <a onclick="return mV('Rom',8,11);">Rom 8:11</a>). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (<a onclick="return mV('1Cr',15,'42-44');">1Cr 15:42-44</a>). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (<a onclick="return mV('Mic',2,13);">Mic 2:13</a>).
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