Day 1359 of 1461 · 2030-09-20
Philippians 3:1–21
1Finally, my brothers, rejoice in the Lord! To write the same things to you, to me indeed is not tiresome, but for you it is safe.
2Beware of the dogs; beware of the evil workers; beware of the false circumcision.
3For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
4though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more:
5circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
6concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
7However, I consider those things that were gain to me as a loss for Christ.
8Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ
9and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
10that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death,
11if by any means I may attain to the resurrection from the dead.
12Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus.
13Brothers, I don’t regard myself as yet having taken hold, but one thing I do: forgetting the things which are behind, and stretching forward to the things which are before,
14I press on toward the goal for the prize of the high calling of God in Christ Jesus.
15Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you.
16Nevertheless, to the extent that we have already attained, let’s walk by the same rule. Let’s be of the same mind.
17Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
18For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ,
19whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
20For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ,
21who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~945 words.
Matthew Henry. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe, (1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phi 3:12. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6.
Jamieson–Fausset–Brown. 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] (Rom 1:9). rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting. have no confidence in the flesh--but in the Spirit. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win--Translate, to accord with the translation, Phi 3:7, "gain 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 (Sol 2:16; Sol 6:3; Luk 9:23-24; Co1 3:23). Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Gal 3:3): who needed the warning (Phi 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Gal 5:10) that God will reveal the path of right-mindedness to them.
John Calvin. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph over Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 8. Now, the rule is this -- that we must renounce confidence in all things, that we may glory in Christ's righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection.
Martin Luther. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for who I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith.” 6. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith." 6. “Yet,” Paul would say, “I who am a Jew by birth have counted all this merit as simply loss that I might be found in ‘the righteousness which is from God by faith.’” Only the righteousness of faith teaches us how to apprehend God—how to confidently console ourselves with his grace and await a future life, expecting to approach Christ in the resurrection.
Jonathan Edwards. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. the apostle in the foregoing part of the chapter, had been telling how he counted all things but loss for the excellency of the knowledge of Christ Jesus, and in the text he urges that his example should be followed. For, though the acts of the divine nature have the highest possible perfection, and though his inimitable perfection is our best example, yet God is so much above us, his nature so infinitely different from ours, that it is not possible that his acts should be so accommodated to our nature and circumstances, as to be an example of so great and general use, as the perfect example in our nature which Christ has set us.
C. H. Spurgeon, sermons. We have—O Paul, how wouldst thou have said it to-night, and how wouldst thou have wept while saying it!—we have many in our midst who are the “enemies of the cross of Christ,” because “their God is their belly, they mind earthly things,” and their life is not consistent with the great things of God. Note, too, that the apostle was a very honest pastor—when he marked anything amiss in his people, he did not blush to tell them; he was not like your modern minister, whose pride is that he never was personal in his life, and who thus glories in his shame, for had he been honest, he would have been personal, for he would have dealt out the truth of God without deceitfulness, and would have reproved men sharply, that they might be sound in the faith.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
False Professors Solemnly Warned · Philippians 3:18-19
We have—O Paul, how wouldst thou have said it to-night, and how wouldst thou have wept while saying it!—we have many in our midst who are the “enemies of the cross of Christ,” because “their God is their belly, they mind earthly things,” and their life is not consistent with the great things of God. Note, too, that the apostle was a very honest pastor—when he marked anything amiss in his people, he did not blush to tell them; he was not like your modern minister, whose pride is that he never was personal in his life, and who thus glories in his shame, for had he been honest, he would have been personal, for he would have dealt out the truth of God without deceitfulness, and would have reproved men sharply, that they might be sound in the faith. “I have told you often,” says he, “and I tell you yet again there are some who are the enemies of the cross of Christ.” And while faithful, you will notice that the apostle was, as every true minister should be, extremely affectionate.
Full commentary on this passage
Matthew Henry
chapter
He cautions them against judaizing seducers (Phi 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Phi 3:4-8), describes the matter of his own choice (Phi 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example (Phi 3:17-21).
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1–3
It seems the church of the Philippians, though a faithful and flourishing church, was disturbed by the judaizing teachers, who endeavoured to keep up the law of Moses, and mix the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers.
I. He exhorts them to rejoice in the Lord (Phi 3:1), to rest satisfied in the interest they had in him and the benefit they hoped for by him. It is the character and temper of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice in Christ the more willing we shall be to do and suffer for him, and the less danger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Neh 8:10.
II. He cautions them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe; that is, the same things which I have already preached to you; as if he had said, "What has been presented to your ears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of the same mind." To me indeed is not grievous. Observe, 1. Ministers must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing. It is a needful caution he here gives: Beware of dogs, Phi 3:2. The prophet calls the false prophets dumb dogs (Isa 56:10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evil workers: they boasted themselves to be of the circumcision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh.
III. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar of people of God, who are in covenant with him, as the Old Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters: - 1. They worshipped in the spirit, in opposition to the carnal ordinances of the Old Testament, which consist in meats, and drinks, and divers washings, etc. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, Joh 4:24. The work of religion is to no purpose any further than the heart is employed in it. Whatsoever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, Co2 3:8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church - mere outward enjoyments and performances. They rejoice in their relation to Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They have no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting foundation. Our confidence, as well as our joy, is proper to him.
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4–8
The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite.
I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, Phi 3:4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Act 22:3. He was a Pharisee, the son of a Pharisee (Act 23:6), and after the most strict sect of his religion lived a Pharisee, Act 26:5. 4. He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Act 22:3, Act 22:4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But,
II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him: But what things were gain to me those have I counted loss for Christ (Phi 3:7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon. - Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Here the apostle explains himself. 1. He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa 53:11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the C…
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9–14
We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion.
I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (Phi 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, Pe2 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom 3:25. 3. That he might know Christ (Phi 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death.
II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phi 3:11.
1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape th…
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15–16
The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: "If in any thing you be otherwise minded - if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law - yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ."
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17–21
He closes the chapter with warnings and exhortations.
I. He warns them against following the examples of seducers and evil teachers (Phi 3:18, Phi 3:19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,
1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Mat 7:20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, Phi 3:1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.
2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom 16:18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom 6:21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.
II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, Phi 3:17. Mark them out for your pattern. He explains himself (Phi 3:20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and othe…
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John Calvin
1
Philippians 3:1-6
1. Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but you it is safe.
1. Quod reliquum est, fratres, mei, gaudete in Domino; eadem scribere vobis, me equidem, haud piget, vobis autem tutm est.
2. Beware of dogs, beware of evil workers, beware of the concision.
2. Videte canes, videte malos operarios, videte concisionem.
3. For we are the cirmcumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
3. Nos enim sumus cicrcumcisio, qui spiritu Deum colimus, et gloriamur in Christo Iesu, non autem in carne confidimus.
4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I:more:
4. Tametsi ego etiam in carne fiduciam habeo. Si qauis alius videtur confidere in carne, ego magis:
5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
5. Circumcisus die occtavo, ex genere Israel, tribu Beniamin, Hebraeus ex Hebraeis, secundum legem Pharisaeus:
6. Concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless.
6. Secundum zelum persequens Ecclesiam, secundum iustitiam, quae est in lege, irreprehensibilis.
1 Rejoice in the Lord This is a conclusion from what goes before, for as Satan never ceased to distress them with daily rumors, he bids them divest themselves of anxiety and be of good courage. In this way he exhorts them to constancy, that they may not fall back from the doctrine which they have once received. The phrase henceforward denotes a continued course, that, in the midst of many hinderances, they may not cease to exercise holy joy. It is a rare excellence when Satan endeavors to exasperate us [164] by means of the bitterness of the cross, so as to make God's name unpleasant [165] , to take such satisfaction in the simple tasting of God's grace, that all annoyances, sorrows, anxieties, and griefs are sweetened.
To write the same thing to you. Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely [166] exposes them, as far as was sufficient. For as they had simply made an attempt upon the Philippians, and had not made an inroad upon them, [167] it was not so necessary to enter into any regular disputation with the view of refuting errors, to which they had never lent an ear. Hence he simply admonishes them to be diligent and attentive in detecting impostors and guarding against them.
In the first place, however, he calls them dogs; the metaphor being grounded upon this -- that, for the sake of filling their belly, they assailed true doctrine with their impure barking. Accordingly, it is as though he had said, -- impure or profane persons; for I do not agree with those who think that they are so called on the ground of envying others, or biting them [168]
In the second place, he calls them evil workers, meaning, that, under the pretext of building up the Church, they did nothing but ruin and destroy everything; for many are busily occupied [169] who would do better to remain idle. As the public crier [170] on being asked by Gracchus in mockery, on the ground of his sitting idle, what he was doing? had his answer ready, "Nay, but what are you doing?" for he was the ringleader of a ruinous sedition. Hence Paul would have a distinction made among workers, that believers may be on their guard against those that are evil.
In the third term employed, there is an elegant (prosonomasia) play upon words. They boasted that they were the circumcision: he turns aside this boasting by calling them the concision [171] , inasmuch as they tore asunder the unity of the Church. In this we have an instance tending to shew that the Holy Spirit in his organs [172] has not in every case avoided wit and hu…
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7
Philippians 3:7-11
7. But what things were gain to me, those I counted loss for Christ.
7. Verum quae mihi lucra erant, ea existimavi propter Christum iacturam.
8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
8. Quin etiam omnia existimo iacturam esse, propter eminentiam cognitionis Christi Iesu Domini mei: propter quem omnium iacturam feci et existimo reiectamenta esse, ut Christum lucri faciam.
9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
9. Et inveniam [182] in ipso, non habens meam iustitiam que ex Lege est, sed quae est per fidem Christi: quae, inquam, ex Deo est iustitia in fide.
10. That I may knowhim, and the power of his resurrection, and the fellowship of his sufferings, being made comformable unto his death;
10. Ut cognoscam ipsu, et potentiam resurrectionis eius, et communicationem passionumeius, dum configuror morti eius,
11. If by any means I might attain unto the resurrection of the dead.
11. Si quo modo perveniam ad resurrectionem mortuorum.
7. What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one's own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ.
8. Nay more, I reckon. He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind.
For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity [183] , that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.
For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ.
But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, (Hebrews 3:14,) for all these things are gifts of God, which, in themselves, are not to be despis…
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12
Philippians 3:12-17
12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
12. Non quod iam apprehenerim, aut iam perfectus sim; sequor autem, si ego quoque appreehendam, quemadmodum [190] et apprehensus sum a Christo Iesu.
13. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
13. Fratres, ego me ipsum nondum arbitror apprehendisse, unum autem, eq que retro sunt oblitus, ad ea quae ante sunt me extendens,
14. I press toward the mark for the prize of the high calling of God in Christ Jesus.
14. Secundum scopum sequor ad palmam supernae vocataionis Dei in Christo Iesu
15. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
15. Quicunque perfecti sumus, hoc sentiamus: et si quod aliter sentitis, etiam hoc vobis Deus revelabit.
16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.
16. Caeterum quo perveniamus, ut idem sentiamus, eadem procedamus regula.
17. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
17. Simul imitatorres mei estote, fratres, et considerate eos qui sic ambulant: quemadmodum nos habetis pro exemplari.
12 Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ -- knows nothing else -- desires nothing else -- is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds -- that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him?
It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Ephesians 2:6, we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we nevertheless have it not as yet in possession. At the same time, Paul here looks at something else -- the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ's sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul's doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility.
As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same -- that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ's influence and guidance. I have chosen, however, the more distinct…
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18
Philippians 3:18-21
18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
18. Multi enim ambulant (quos saepe dicebam vobis, ac nunc etiam flens dico, inimicos esse crucis Christi:
19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
19. Quorum finis perditio, quorum deus venter est, et gloria in confusione ipsorum terrena cogitantes.)
20. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
20. Nostra qutem conversatio in coelis est, e quibus etiam salvatorem respectamus, Dominum Iesum Christum.
21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
21. Qui transformabit corpus nostrum humile, ut sit conforme corpori suo glorioso, secundum efficaciam, qua potest etiam sibi subiicere omnia.
18 For many walk The simple statement, in my opinion, is this -- Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground [195] , not feeling the power of God's kingdom. He mentions, however, in connection with this, the marks by which such persons may be distinguished. These we will examine, each in its order. By earthly things some understand ceremonies, and the outward elements of the world, which cause true piety to be forgotten, I prefer, however, to view the term as referring to carnal affection, as meaning that those who are not regenerated by the Spirit of God think of nothing but the world. This will appear more distinctly from what follows; for he holds them up to odium on this ground -- that, being desirous exclusively of their own honor, ease, and gain, they had no regard to the edification of the Church.
Of whom I have told you often He shews that it is not without good reason that he has often warned the Philippians, inasmuch as he now endeavors to remind them by letter of the same things as he had formerly spoken of to them when present with them. His tears, also, are an evidence that he is not influenced by envy or hatred of men, nor by any disposition to revile, nor by insolence of temper, but by pious zeal, inasmuch as he sees that the Church is miserably destroyed [196] by such pests. It becomes us, assuredly, to be affected in such a manner, that on seeing that the place of pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by our tears, that we feel deeply grieved for the calamity of the Church.
It is of importance, also, to take notice of whom Paul speaks -- not of open enemies, who were avowedly desirous that doctrine might be undermined -- but of impostors and profligates, who trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own interests, [197] sometimes do more injury than if they openly opposed Christ. We must, therefore, by no means spare them, but must point them out with the finger, as often as there is occasion. Let them complain afterwards, as much as they choose, of our severity, provided they do not allege anything against us that it is not in our power to justify from Paul's example.
That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery of redemption, and they explain that this is said of them, because, by preaching the law, they made void the benefit of Christ's death. Others, however, understand it as meaning, that they shunned the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand it, however, in a more general way, as meaning that, while they pretended to be friends, they were, nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term…
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Jamieson–Fausset–Brown
2
Beware--Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Phi 3:17.
dogs--Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Phi 3:18-19); "the abominable" (compare Rev 21:8, with Rev 22:15; Mat 7:6; Tit 1:15-16): "dogs" in filthiness, unchastity, and snarling (Deu 23:18; Psa 59:6, Psa 59:14-15; Pe2 2:22): especially "enemies of the cross of Christ" (Phi 3:18; Psa 22:16, Psa 22:20). The Jews regarded the Gentiles as "dogs" (Mat 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Isa 56:10-11).
evil workers-- (Co2 11:13), "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" (Phi 3:19; compare Rom 16:18). Translate, "The evil workmen," that is, bad teachers (compare Ti2 2:15).
concision--Circumcision 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 circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Lev 21:5): it was a Gentile-heathenish practice (Kg1 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [HorÃ&brvbr ApostolicÃ&brvbr] in Paul's language as to circumcision. In his first recorded discourse (Act 13:39), 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 (Gal 3:3), 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 (Rom 2:28-29), 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 (Col 2:11; Col 3:11), 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 flesh-cutting. 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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3
"We are the (real) circumcision" (Rom 2:25-29; Col 2:11).
worship God in the Spirit--The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 4:23-24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Rom 12:1). 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] (Rom 1:9).
rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting.
have no confidence in the flesh--but in the Spirit.
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4
"Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."
I more--have more "whereof I might have confidence in the flesh."
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5
In three particulars he shows how he "might have confidence in the flesh" (Phi 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek 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.
of the tribe of Benjamin--son of Rachel, not of the maid-servant [BENGEL].
Hebrew of the Hebrews--neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language 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 "Greek-speaking" Jew [TRENCH].
touching the law--that is, as to legal status and strictness.
a Pharisee--"of the straitest sect" (Act 26:5).
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6
Concerning--Translate as before and after, "As touching Zeal" (compare Act 22:3; Act 26:9).
blameless--Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, 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 (Phi 3:12-14) that he has not attained perfection.
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7
gain--rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
I counted--Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Mat 16:26; Luk 9:25).
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8
Yea doubtless--The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.
for the excellency--Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."
my Lord--believing and loving appropriation of Him (Psa 63:1; Joh 20:28).
for whom--"on account of whom."
I have suffered the loss--not merely I "counted" them "loss," but have actually lost them.
all things--The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."
dung--Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," 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.
win--Translate, to accord with the translation, Phi 3:7, "gain 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 (Sol 2:16; Sol 6:3; Luk 9:23-24; Co1 3:23).
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9
be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8).
own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from.
righteousness . . . of God by faith--Greek, "which is from God (resting) upon 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 objective ground of confidence for the believer, and also as a new subjective 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 objective on the part of God corresponds to the subjective 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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12 more notes on this passage are in the library.
Jonathan Edwards
17 · Sermons
SERMON V. Feb. 1740
philippians iii. 17.
Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
the apostle in the foregoing part of the chapter, had been telling how he counted all things but loss for the excellency of the knowledge of Christ Jesus, and in the text he urges that his example should be followed.
He does this in two ways.
1. He exhorts the Philippian Christians to follow his example. “Brethren, be followers together of me. Phil iii 17.
2. That they should take particular notice of others that did so, and put peculiar honour on them; which is implied in the expression in the latter part of the verse, “mark them which walk so as ye have us for an ensample.”
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
17 · Sermons
Doctrine. We ought to follow the good examples of the apostle Paul. We are to consider, that the apostle did not say this of himself from an ambitious spirit, from a desire of being set up as a pattern, and eyed and imitated as an example to other Christians. His writings are not of any private interpretation, but he spake as he was moved by the Holy Ghost. The Holy Ghost directed that the good examples of the apostle Paul should be noticed by other Christians, and imitated. And we are also to consider, that this is not a command to the Philippians only, to whom the epistle was more immediately directed, but to all those for whose use this epistle was written, for all Christians to the end of the world. For though God so ordered it, that the epistles of the apostles were mostly written on particular occasions and directed to particular churches, yet they were written to be of universal use. And those occasions were so ordered in the wisdom of Divine Providence, that they are a part of that infallible rule of faith and manners, which God has given to the Christian church to be their rule in all ages. And the precepts that we find in those epistles, are no more to be regarded as precepts intended only for those to whom the epistle was sent, than the ten commandments, that were spoken from mount Sinai to the children of Israel, are to be regarded as commands intended only for that people. And when we are directed to follow the good examples of the apostle Paul by the Holy Ghost, it is not merely as we are to imitate whatever we see that is good in any one, let him be who he may. But there are spiritual obligations that lie on Christians to follow the good examples of this great apostle. And it hath pleased the Holy Ghost in an especial manner to set up the apostle Paul, not only as a teacher of the Christian church, but as a pattern to other Christians. The greatest example of all, that is set before us in the Scripture to imitate, is the example of Jesus Christ, which he set us in his human nature, and when in his state of humiliation. This is presented to us not only as a great pattern, but as a perfect rule. And the example of no man is set forth, as our rule, but the example of Christ. We are commanded to follow the examples which God himself set us, or the acts of the divine nature Ephes. v. 1. “Be ye therefore followers of God, as dear children.” And Matt. v. 48. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” But the example of Christ Jesus, when on earth, is more especially our pattern. For, though the acts of the divine nature have the highest possible perfection, and though his inimitable perfection is our best example, yet God is so much above us, his nature so infinitely different from ours, that it is not possible that his acts should be so accommodated to our nature and circumstances, as to be an example of so great and general use, as the perfect example in our nature which Christ has set us. Christ, though a divine person, was man, as we are men; and not only so, but he was, in many respects, a partaker of our circumstances. He dwelt among men. He depended on food and raiment, and such outward supports of life, as we do. He was subject to the changes of time, and the afflictions and calamities of this evil world, and to abuse from men’s corruptions, and to temptations from Satan, as we are; was subject to the same law and rule that we are, used the same ordinances, and had many of our trials, and greater trials than we. So that Christ’s example is the example that is chiefly offered in Scripture for our imitation. But yet the example of some that are fallen creatures, as we are, may in some respects be more accommodated to our circumstances, and more fitted for our instructions, than the example of Jesus Christ. For though he became man as we are, and was like us, and was in our circumstances in so many respects, yet in other things there was a vast difference. He was the head of the …
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
17 · Sermons
For the more full treatment of this subject I shall,
I. Particularly mention many of the good examples of the apostle Paul, that we ought to imitate. Which I shall treat of not merely as a doctrine, but also in the way of application.
II. I shall show under what strict obligation we are to follow the good examples of this apostle.
I. I shall particularly mention many of those good examples of the apostle Paul, that we ought to imitate. And that I may be more distinct, I shall,
1. Mention those things that respect his watchfulness for the good of his own soul.
2. Those virtues in him that more immediately respected God and Christ.
3. Those that more immediately respect men.
4. Those that were exercised in his behaviour, both towards God and men.
1. We ought to follow the good example that the apostle Paul has set us in his seeking the good of his own soul.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
Martin Luther
17–21 · Sermons
The following sermon is taken from volume VIII of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1909 in English by The Luther Press (Minneapolis, MN), as Luther’s Epistle Sermons, vol. 3. The original title of this sermon appears below. This e-text was scanned and edited by Shane Rosenthal, it is in the public domain and it may be copied and distributed without restriction. Original pagination from the Baker edition has been kept intact for purposes of reference.
PHILIPPIANS 3:17-21: Brethren, join in imitating me, and mark those who so live as you have an example in us. For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ. Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things. But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself.
1. Paul immeasurably extols the Philippians for having made a good beginning in the holy Gospel and for having acquitted themselves commendably, like men in earnest, as manifest by their fruits of faith. The reason he shows this sincere and strong concern for them is his desire that they remain steadfast, not being led astray by false teachers among the roaming Jews. For at that time many Jews went about with the intent of perverting Paul’s converts, pretending they taught something far better; while they drew the people away from Christ and back to the Law, for the purpose of establishing and extending their Jewish doctrines. Paul, contemplating with special interest and pleasure his Church of the Philippians, is moved by parental care to admonish them—lest they sometime be misled by such teachers—to hold steadily to what they have received, not seeking anything else and not imagining, like self-secure, besotted souls who allow themselves to be deceived by the devil—not imagining themselves perfect and with complete understanding in all things. In the verses just preceding our text he speaks of himself as having not yet attained to full knowledge.
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17–21 · Sermons
2. He particularly admonishes them to follow him and to mark those ministers who walk as he does; also to shape their belief and conduct by the pattern they have received from him. Not only of himself does he make an example, but introduces them who similarly walk, several of whom he mentions in this letter to the Philippians. The individuals whom be bids them observe and follow must have been persons of special eminence. But it is particularly the doctrine the apostle would have the Philippians pattern after. Therefore we should be chiefly concerned about preserving the purity of the office of the ministry and the genuineness of faith. When these are kept unsullied, doctrine will be right, and good works spontaneous. Later on, in chapter 4, verse 8, Paul admonishes, with reference to the same subject: “If there be any virtue, and if there be any praise, think on these things.”
3. Apparently Paul is a rash man to dare boast himself a pattern for all. Other ministers might well accuse him of desiring to exalt his individual self above others. “Think you,” our wise ones would say to him, “that you alone have the Holy Spirit, or that no one else is as eager for honor as yourself?” Just so did Miriam and Aaron murmur against Moses, their own brother, saying: “Hath Jehovah indeed spoken only with Moses, hath he not spoken also with us?” (Num. 12:2). And it would seem as if Paul had too high an appreciation of his own character did he hold up his individual self as a pattern, intimating that no one was to be notedas worthy unless he walked as he did; though there might be some who apparently gave greater evidence of the Spirit, of holiness, humility and other graces, than himself, and yet walked not in his way.
4. But he does not say “I, Paul, alone.” He says, “as ye have us for an example,” that does not exclude other true apostles and teachers. He is admonishing his Church, as he everywhere does, to hold fast to the one true doctrine received from him in the beginning. They are not to be too confident of their own wisdom in the matter, or to presume they have independent authority; but rather to guard against pretenders to a superior doctrine, for so had some been misled.
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17–21 · Sermons
5. In what respect he was a pattern or example to them, he has made plain; for instance, in the beginning of this chapter, in the third verse and following, he says: “For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh: though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews.” That is, he commands the highest honor a Jew can boast. “As touching the law,” he goes on, “a Pharisee; as touching zeal, persecuting the Church, as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for who I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith.”
6. “Behold, this is the picture or pattern,” he would say, “which we hold up for you to follow, that remembering how you obtained righteousness you may hold to it—a righteousnessnot of the Law.” So far as the righteousness of the Law is concerned, Paul dares to say he regards it as filth and refuse (that proceeds from the human body); notwithstanding in its beautiful and blameless form it may be unsurpassed by anything in the world—such righteousness as was manifest in sincere Jews, and in Paul himself before his conversion; for these in their great holiness, regarded Christians as knaves and meriting damnation, and consequently took delight in being party to the persecution and murder of Christians.
7. “Yet,” Paul would say, “I who am a Jew by birth have counted all this merit as simply loss that I might be found in ‘the righteousness which is from God by faith.’” Only the righteousness of faith teaches us how to apprehend God—how to confidently console ourselves with his grace and await a future life, expecting to approach Christ in the resurrection. By “approaching” him we mean to meet him in death and at the judgment day without terror, not fleeing but gladly drawing near and hailing him with joy as one waited for with intense longing.
Source · Public Domain (tr. J. N. Lenker, Sermons of Martin Luther, 1904-1909; CCEL e-text by Shane Rosenthal, stated public domain)
17–21 · Sermons
Now, the righteousness of the Law cannot effect such confidence of mind. Hence, for me it avails nothing before God; rather it is a detriment. What does avail is God’s imputation of righteousness for Christ’s sake, through faith. God declares to us in his Word that the believer in his Son shall, for Christ’s own sake, have God’s grace and eternal life. He who knows this is able to wait in hope for the last day, having no fear, no disposition to flee.
8. But is it not treating the righteousness of the Law with irreverence and contempt to regard it—and so teach as something not only useless and even obstructive, but injurious, loathsome and abominable? Who would have been able to make such a bold statement, and to censure a life so faultless and conforming so closely to the Law as Paul’s, without being pronounced by all men a minion of the devil, had not the apostle made that estimation of it himself? And who is to have any more respect for the righteousness of the Law if we are to preach in that strain?
9. Had Paul confined his denunciations to the righteousness of the world or of the heathen—the righteousness dependent upon reason and controlled by secular government, by laws and regulations—his teaching would not have seemed so irreverent. But he distinctly specifies the righteousness of God’s Law, or the Ten Commandments, to which we owe an obligation far above what is due temporal powers, for they teach how to live before God—something no heathenish court of justice, no temporal authority, knows anything about. Should we not condemn as a heretic this preacher who goes beyond his prerogative and dares find fault with the Law of God? who also warns us to shun such as observe it, such as trust in its righteousness, and exalts to sainthood “enemies of the cross of Christ whose God is the belly”—who serve the appetites instead of God?
Source · Public Domain (tr. J. N. Lenker, Sermons of Martin Luther, 1904-1909; CCEL e-text by Shane Rosenthal, stated public domain)
17–21 · Epistle Sermons
1. Paul immeasurably extols the Philippians for having made a good beginning in the holy Gospel and for having acquitted themselves commendably, like men in earnest, as manifest by their fruits of faith. The reason he shows this sincere and strong concern for them is his desire that they remain steadfast, not being led astray by false teachers among the roaming Jews. For at that time many Jews went about with the intent of perverting Paul's converts, pretending they taught something far better; while they drew the people away from Christ and back to the Law, for the purpose of establishing and extending their Jewish doctrines.
Paul, contemplating with special interest and pleasure his Church of the Philippians, is moved by parental care to admonish them--lest they sometime be misled by such teachers--to hold steadily to what they have received, not seeking anything else and not imagining, like self-secure, besotted souls who allow themselves to be deceived by the devil--not imagining themselves perfect and with complete understanding in all things. In the verses just preceding our text he speaks of himself as having not yet attained to full knowledge.
PURITY OF DOCTRINE ENJOINED.
2. He particularly admonishes them to follow him and to mark those ministers who walk as he does; also to shape their belief and conduct by the pattern they have received from him. Not only of himself does he make an example, but introduces them who similarly walk, several of whom he mentions in this letter to the Philippians. The individuals whom he bids them observe and follow must have been persons of special eminence. But it is particularly the doctrine the apostle would have the Philippians pattern after. Therefore we should be chiefly concerned about preserving the purity of the office of the ministry and the genuineness of faith. When these are kept unsullied, doctrine will be right, and good works spontaneous. Later on, in chapter 4, verse 8, Paul admonishes, with reference to the same subject: "If there be any virtue, and if there be any praise, think on these things."
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
17–21 · Epistle Sermons
3. Apparently Paul is a rash man to dare boast himself a pattern for all. Other ministers might well accuse him of desiring to exalt his individual self above others. "Think you," our wise ones would say to him, "that you alone have the Holy Spirit, or that no one else is as eager for honor as yourself?" Just so did Miriam and Aaron murmur against Moses, their own brother, saying: "Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us?" Num 12, 2. And it would seem as if Paul had too high an appreciation of his own character did he hold up his individual self as a pattern, intimating that no one was to be noted as worthy unless he walked as he did; though there might be some who apparently gave greater evidence of the Spirit, of holiness, humility and other graces, than himself, and yet walked not in his way.
4. But he does not say "I, Paul, alone." He says, "as ye have us for an example", that does not exclude other true apostles and teachers. He is admonishing his Church, as he everywhere does, to hold fast to the one true doctrine received from him in the beginning. They are not to be too confident of their own wisdom in the matter, or to presume they have independent authority; but rather to guard against pretenders to a superior doctrine, for so had some been misled.
RIGHTEOUSNESS OF THE LAW IS VAIN.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
17–21 · Epistle Sermons
5. In what respect he was a pattern or example to them, he has made plain; for instance, in the beginning of this chapter, in the third verse and following, he says: "For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh: though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews." That is, he commands the highest honor a Jew can boast. "As touching the law," he goes on, "a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith."
6. "Behold, this is the picture or pattern," he would say, "which we hold up for you to follow, that remembering how you obtained righteousness you may hold to it--a righteousness not of the Law." So far as the righteousness of the Law is concerned, Paul dares to say he regards it as filth and refuse (that proceeds from the human body); notwithstanding in its beautiful and blameless form it may be unsurpassed by anything in the world--such righteousness as was manifest in sincere Jews, and in Paul himself before his conversion; for these in their great holiness, regarded Christians as knaves and meriting damnation, and consequently took delight in being party to the persecution and murder of Christians.
7. "Yet," Paul would say, "I who am a Jew by birth have counted all this merit as simply loss that I might be found in 'the righteousness which is from God by faith'." Only the righteousness of faith teaches us how to apprehend God--how to confidently console ourselves with his grace and await a future life, expecting to approach Christ in the resurrection. By "approaching" him we mean to meet him in death and at the judgment day without terror, not fleeing but gladly drawing near and hailing him with joy as one waited for with intense longing.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
17–21 · Epistle Sermons
Now, the righteousness of the Law cannot effect such confidence of mind. Hence, for me it avails nothing before God; rather it is a detriment. What does avail is God's imputation of righteousness for Christ's sake, through faith. God declares to us in his Word that the believer in his Son shall, for Christ's own sake, have God's grace and eternal life. He who knows this is able to wait in hope for the last day, having no fear, no disposition to flee.
8. But is it not treating the righteousness of the Law with irreverence and contempt to regard it--and so teach--as something not only useless and even obstructive, but injurious, loathsome and abominable? Who would have been able to make such a bold statement, and to censure a life so faultless and conforming so closely to the Law as Paul's, without being pronounced by all men a minion of the devil, had not the apostle made that estimation of it himself? And who is to have any more respect for the righteousness of the Law if we are to preach in that strain?
9. Had Paul confined his denunciations to the righteousness of the world or of the heathen--the righteousness dependent upon reason and controlled by secular government, by laws and regulations--his teaching would not have seemed so irreverent. But he distinctly specifies the righteousness of God's Law, or the Ten Commandments, to which we owe an obligation far above what is due temporal powers, for they teach how to live before God--something no heathenish court of justice, no temporal authority, knows anything about. Should we not condemn as a heretic this preacher who goes beyond his prerogative and dares find fault with the Law of God? who also warns us to shun such as observe it, such as trust in its righteousness, and exalts to sainthood "enemies of the cross of Christ ... whose God is the belly"--who serve the appetites instead of God?
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)