1 Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.

2 Beware of dogs, beware of evil workers, beware of the concision.

3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

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:

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;

6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

7 But what things were gain to me, those I counted loss for Christ.

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,

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:

10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

11 If by any means I might attain unto the resurrection of the dead.

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.

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,

14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

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.

16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

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:

19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
John Wesley's Bible Commentary
The same things - Which you have heard before.
John Calvin Bible Commentary
Rejoice in the LordThis 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 phrasehenceforwarddenotes 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 usby means of the bitterness of the cross, so as to make God’s name unpleasant, 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 severelyexposes 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,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 themdogs; 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 themIn the second place, he calls themevil workers, meaning, that, under the pretext of building up the Church, they did nothing but ruin and destroy everything; for many are busily occupiedwho would do better to remain idle. As the public crieron 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 amongworkers, that believers may be on their guard against those that areevil.In the third term employed, there is an elegant(προσωνομασία) play upon words. They boasted that they were thecircumcision: he turns aside this boasting by calling them theconcision, 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 organshas not in every case avoided wit and humor, yet so as at the same time to keep at a distance from such pleasantry as were unworthy of his majesty. There are innumerable examples in the Prophets, and especially in Isaiah, so that there is no profane author that abounds more in agreeable plays upon words, and figurative forms of expression. We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.When he says, that to write the same things is not grievous to him, he seems to intimate that he had already written on some other occasion to the Philippians. There would, however, be no inconsistency in understanding him as meaning, that he now by his writings reminds them of the same things as they had frequently heard him say, when he was with them. For there can be no doubt that he had often intimated to them in words, when he was with them, how much they ought to be on their guard against such pests: yet he does not grudge to repeat these things, because the Philippians would have incurred danger in the event of his silence. And, unquestionably, it is the part of a good pastor, not merely to supply the flock with pasture, and to rule the sheep by his guidance, but to drive away the wolves when threatening to make an attack upon the fold, and that not merely on one occasion, but so as to be constantly on the watch, and to be indefatigable. For asthieves and robbers (John 10:8) are constantly on the watch for the destruction of the Church, what excuse will the pastor have if, after courageously repelling them in several instances, he gives way on occasion of the ninth or tenth attack?He says also, that a repetition of this nature is profitable to the Philippians, lest they should be—as is wont to happen occasionally—of an exceedingly fastidious humor, and despise it as a thing that was superfluous. For many are so difficult to please, that they cannot bear that the same thing should be said to them a second time, and, in the mean time, they do not consider that what is inculcated upon them daily is with difficulty retained in their memory ten years afterwards. But if it was profitable to the Philippians to listen to this exhortation of Paul—to be on their guard against wolves, what do Papists mean who will not allow that any judgment should be formed as to their doctrine? For to whom, I pray you, did Paul address himself when he said, Beware? Was it not to those whom they do not allow to possess any right to judge? And of the same persons Christ says, in like manner,My sheep hear my voice, and they follow me; they flee from, a stranger, and they hear not his voice. (John 10:5, 27.)
McArther Bible Commentary
Finally. Paul has reached a transition point-not a conclusion, since forty-four verses remain. Cf. Php 4:8. rejoice in the Lord. Cf. Php 4:1. Paul's familiar theme throughout the epistle (see Introduction: Historical and Theological Themes), which has already been heard in chapters 1; 2. This, however, is the first time he adds "in the Lord," which signifies the sphere in which the believers' joy exists-a sphere unrelated to the circumstances of life, but related to an unassailable, unchanging relationship to the sovereign Lord. the same things. What Paul is about to teach the Philippian believers in the verses that follow, he had previously given them instruction in, regarding their opponents (cf. Php 1:27-30). is safe. A safeguard to protect the Philippians from succumbing to the false teachers.
Bible Cross References
Psalm 33:1 Philippians 2:18 Philippians 4:4 2 Peter 1:12

Verse 2

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
John Wesley's Bible Commentary
Beware of dogs - Unclean, unholy, rapacious men. The title which the Jews usually gave the gentiles, he returns upon themselves. The concision - Circumcision being now ceased, the apostle will not call them the circumcision, but coins a term on purpose, taken from a Greek word used by the LXX, (Leviticus 21:5) , for such a cutting as God had forbidden.
McArther Bible Commentary
dogs. During the first century, dogs roamed the streets and were essentially wild scavengers. Because dogs were such filthy animals, the Jews loved to refer to Gentiles as dogs. Yet, here, Paul refers to Jews, specifically the Judaizers, as dogs to describe their sinful, vicious, and uncontrolled character. For more on those who taught that circumcision was necessary for salvation, see Introduction to Galatians: Background and Setting; see notes on Act 15:1; Gal 2:3. evil workers. The Judaizers prided themselves on being workers of righteousness. Yet Paul described their works as evil, since any attempt to please God by one's own efforts and draw attention away from Christ's accomplished redemption is the worst kind of wickedness. mutilation. In contrast to the Greek word for circumcision, which means "to cut around," this term means "to cut down (off)." Like the prophets of Baal (1Ki 18:28) and pagans who mutilated their bodies in their frenzied rituals, which were forbidden in the OT (Lev 19:28; Lev 21:5; Deu 14:1; Isa 15:2; Hos 7:14), the Judaizers' circumcision was, ironically, no spiritual symbol; it was merely physical mutilation (see note on Gal 5:12).
Bible Cross References
Psalm 22:16 Psalm 22:20 2 Corinthians 11:13 Galatians 5:15 Revelation 22:15

Verse 3

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
John Wesley's Bible Commentary
For we - Christians. Are the only true circumcision - The people now in covenant with God. Who worship God in spirit - Not barely in the letter, but with the spiritual worship of inward holiness. And glory in Christ Jesus - As the only cause of all our blessings. And have no confidence in the flesh - In any outward advantage or prerogative.
John Calvin Bible Commentary
For we are the circumcision—that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision isof the spiritandnot of the letter, inward, and situated in the heart, not visible according to the flesh. (Romans 2:29.)By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles.“They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.” (John 4:23.)But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure.And we glory in ChristWe must always keep in view the antithesis. “We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of contrast—We have no confidence in the fleshFor under the termflesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name offlesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the termsglorying, andhaving confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected.
McArther Bible Commentary
we are the circumcision. The true people of God do not possess merely a symbol of the need for a clean heart (see note on Gen 17:11), they actually have been cleansed of sin by God (see notes on Rom 2:25-29). worship God in the Spirit. The first characteristic Paul uses to define a true believer. The Greek word for worship means to render respectful spiritual service, while Spirit should have a small "s," to indicate the inner person. See notes on Joh 4:23-24. rejoice in Christ Jesus. The Greek word for rejoice means "to boast with exultant joy." The true Christian gives all the credit for all that he is to Christ (cf. Rom 15:17; 1Co 1:31; 2Co 10:17; see note on Php 3:1). no confidence in the flesh. By flesh Paul is referring to man's unredeemed humanness, his own ability and achievements apart from God (see note on Rom 7:5). The Jews placed their confidence in being circumcised, being descendants of Abraham, and performing the external ceremonies and duties of the Mosaic Law-things that could not save them (see notes on Rom 3:20; Gal 5:1-12). The true believer views his flesh as sinful, without any capacity to merit salvation or please God.
Bible Cross References
John 4:23 John 4:24 Romans 2:29 Romans 8:39 Romans 9:6 Romans 15:17 2 Corinthians 11:18 Galatians 5:25 Galatians 6:13 Galatians 6:14 Galatians 6:15 Galatians 6:16 Philippians 1:1 Philippians 3:12 Philippians 3:14

Verse 4

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
John Wesley's Bible Commentary
Though I - He subjoins this in the singular number, because the Philippians could not say thus.
John Calvin Bible Commentary
Though I might alsoHe does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, “My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.” And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. 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. Let, however, the conclusion be always of this nature — that all confidence in the flesh is vain and preposterous.If any one has confidence in the flesh, I moreNot satisfied with putting himself on a level with any one of them, he even gives himself the preference to them. Hence he cannot on this account be suspected, as though he were envious of their excellence, and extolled Christ with the view of making his own deficiencies appear the less inconsiderable. He says, therefore, that, if it were coming to be matter of dispute, he would be superior to others. For they had nothing (as we shall see erelong) that he had not on his part equally with them, while in some things he greatly excelled them. He says, not using the term in its strict sense, that he hasconfidence in the flesh, on the ground that, while not placing confidence in them, he was furnished with those grounds of fleshly glorying, on account of which they were puffed up.
McArther Bible Commentary
To counteract the Judaizers' claim that certain ceremonies and rituals of Judaism were necessary for salvation, Paul described his own lofty attainments as a Jew, which were greater than those his opponents could claim, but were of no benefit for salvation.
Bible Cross References
Luke 8:18 2 Corinthians 5:16 2 Corinthians 11:18 Galatians 2:15

Verse 5

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
EGW SDA Bible Commentary
. See EGW on Romans 7:7-9.
John Wesley's Bible Commentary
Circumcised the eighth day - Not at ripe age, as a proselyte. Of the tribe of Benjamin - Sprung from the wife, not the handmaid. An Hebrew of Hebrews - By both my parents; in everything, nation, religion, language. Touching the law, a pharisee - One of that sect who most accurately observe it.
John Calvin Bible Commentary
Circumcised on the eighth dayIt is literally— “Thecircumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law. Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had becomeproselytes they were circumcised in youth, or when grown up to manhood, and sometimes even in old age. He says, accordingly, that he is of therace of IsraelHe names the tribe, — not, in my opinion, on the ground that thetribe of Benjaminhad a superiorityof excellence above others, but for shewing more fully that he belonged to the race of Israel, as it was the custom that every one was numbered according to his particular tribe. With the same view he adds still farther, that he is anHebrew of the HebrewsFor this name was the most ancient, as being that by which Abraham himself is designated by Moses. (Genesis 14:13.)The sum, therefore, is this — that Paul was descended from the seed of Jacob from the most ancient date, so that he could reckon up grandfathers and great-grandfathers, and could even go still farther back.According to the law, a PhariseeHaving spoken of the nobility of his descent, he now proceeds to speak of special endowments of persons, as they are called. It is very generally known, that the sect of the Pharisees was celebrated above the others for the renown in which it was held for sanctity and for doctrine. He states, that he belonged to that sect. The common opinion is, that the Pharisees were so called from a term signifyingseparation; but I approve rather of what I learned at one time from Capito, a man of sacred memory, that it was because they boasted that they were endowed with the gift ofinterpreting Scripture, forפרש (parash,) among the Hebrews, conveys the idea ofinterpretation.While others declared themselves to beliterals, they preferred to be regarded asPharisees, as being in possession of the interpretations of the ancients. And assuredly it is manifest that, under the pretext of antiquity, they corrupted the whole of Scripture by their inventions; but as they, at the same time, retained some sound interpretations, handed down by the ancients, they were held in the highest esteem.But what is meant by the clause, according to the law? For unquestionably nothing is more opposed to the law of God than sects, for in it is communicated the truth of God, which is the bond of unity. Besides this, Josephus tells us in the 13th book of his Antiquities, that all the sects took their rise during the high priesthood of Jonathan. Paul employs the termlaw, not in its strict sense, to denote the doctrine of religion, however much corrupted it was at that time, as Christianity is at this day in the Papacy. As, however, therewere many that were in the rank of teachers, who were less skillful, and exercisedhe makes mention also of hiszeal. It was, indeed, a very heinous sin on the part of Paul topersecute the Church, but as he had to dispute with unprincipled persons, who, by mixing up Christ with Moses,pretended zeal for the law, he mentions, on the other hand, that he was so keen a zealot of the law, that on that groundhe persecuted the Church
McArther Bible Commentary
the eighth day. Paul was circumcised on the prescribed day (Gen 17:12; Gen 21:4; Lev 12:3). of Israel. All true Jews were direct descendants of Abraham, Isaac, and Jacob (Israel). Paul's Jewish heritage was pure. of the tribe of Benjamin. Benjamin was the second son of Rachel (Gen 35:18), and one of the elite tribes of Israel, who along with Judah, remained loyal to the Davidic dynasty and formed the southern kingdom (1Ki 12:21). Hebrew of the Hebrews. Paul was born to Hebrew parents and maintained the Hebrew tradition and language, even while living in a pagan city (cf. Act 21:40; Act 26:4-5). a Pharisee. The legalistic fundamentalists of Judaism, whose zeal to apply the OT Scriptures to life led to a complex system of tradition and works righteousness (see note on Mat 3:7). Paul may have come from a line of Pharisees (cf. Act 22:3; Act 23:6; Act 26:5).
Bible Cross References
Luke 1:59 Acts 6:1 Acts 22:3 Acts 23:6 Acts 26:4 Acts 26:5 Romans 11:1 2 Corinthians 11:22

Verse 6

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
EGW SDA Bible Commentary
. See EGW on Romans 7:7-9.
John Wesley's Bible Commentary
Having such a zeal for it as to persecute to the death those who did not observe it. Touching the righteousness which is described and enjoined by the Law - That is, external observances, blameless.
John Calvin Bible Commentary
As to the righteousness which is in the lawThere can be no doubt he means by this the entire righteousness of the law, for it were too meagre a sense to understand it exclusively of the ceremonies. The meaning, therefore, is more general — that he cultivated an integrity of life, such as might be required on the part of a man that was devoted to the law. To this, again, it is objected, that therighteousness of the law is perfect in the sight of God. For the sum of it is — that men be fully devoted to God, and what beyond this can be desired for the attainment of perfection? I answer, that Paul speaks here of thatrighteousness which would satisfy the common opinion of mankind. For he separates the law from Christ. Now, what is the law without Christ but a dead letter? Tomake the matter plainer, I observe, that there are two righteousnesses of the law. The one isspiritual— perfect love to God, and our neighbors: it is contained in doctrine, and had never an existence in the life of any man. The other isliteral— such as appears in the view of men, while, in the mean time, hypocrisy reigns in the heart, and there is in the sight of God nothing but iniquity. Thus, the law has two aspects; the one has an eye to God, the other to men. Paul, then, was in the judgment of men holy, and free from all censure — a rare commendation, certainly, and almost unrivalled; yet let us observe in what esteem he held it.
McArther Bible Commentary
zeal, persecuting the church. To the Jew, zeal was the highest single virtue of religion. It combines love and hate; because Paul loved Judaism, he hated whatever might threaten it (see notes on Act 8:3; Act 9:1). the righteousness which is in the law. The standard of righteous living advocated by God's law. Paul outwardly kept this, so that no one could accuse him of violation. Obviously his heart was sinful and self-righteous. He was not an OT believer, but a proud and lost legalist.
Bible Cross References
Ecclesiastes 7:16 Luke 1:6 Acts 8:3 Acts 22:3 Acts 22:4 Acts 22:5 Acts 26:9 1 Corinthians 10:32 Philippians 2:15 Philippians 3:9

Verse 7

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
John Wesley's Bible Commentary
But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss, nothing worth in comparison of Christ.
John Calvin Bible Commentary
What things were gain to meHe 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 beengain to Paul when he was as yet blind, or rather had imposed upon him under an appearance ofgain, he acknowledges to have beenloss to him, when he has been enlightened. Whyloss? 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 ownrighteousness, 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.
McArther Bible Commentary
what things were gain … I have counted loss. The Greek word for gain is an accounting term that means "profit." The Greek word for loss also is an accounting term, used to describe a business loss. Paul used the language of business to describe the spiritual transaction that occurred when Christ redeemed him. All his Jewish religious credentials that he thought were in his profit column, were actually worthless and damning (cf. Luk 18:9-14). Thus, he put them in his loss column when he saw the glories of Christ (cf. Mat 13:44-45; Mat 16:25-26).
Bible Cross References
Luke 14:33 Hebrews 11:26

Verse 8

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
EGW SDA Bible Commentary
(John 17:3; Colossians 1:19; see EGW on Revelation 3:1). The Highest Science
—In Christ all fullness dwells. He teaches us to count all things but loss for the excellency of the knowledge of Christ Jesus our Lord. This knowledge is the highest science that any man can reach. It is the sum of all true science. “This is life eternal,” Christ declared, “that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (Manuscript 125, 1907).
EGW SDA Bible Commentary
Paul's Estimate of God's Grace
—[Philippians 3:8, 9 quoted.] The righteousness that before he [Paul] had thought worth so much was now worthless in his sight. His own righteousness was unrighteousness. The deep longing of his soul was, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.”He would know for himself the power of the Saviour's grace. He trusted in His power to save even him, who had persecuted the church of Christ. In his estimation no treasure could equal the value of the gift of the knowledge of Christ (Manuscript 89, 1903).
John Wesley's Bible Commentary
Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things - Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs. That I may gain Christ - He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.
John Calvin Bible Commentary
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 knowledgeHe 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, 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 himhis Lord, he does this to express the intensity of his feeling.For whom I have suffered the loss of all thingsHe 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 despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like aprecious pearl, for the purchase of which no one should hesitate to sell everything that he has (Matthew 13:46.) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence in works, with which he had been puffed up.As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.And I count them but refuse.Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery andwant, than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were likedung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word—straws. Grammarians, however, are of opinion, thatσκύβαλονis employed as though it wereκυσίβαλον—what is thrown to dogs.And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is anabomination in, the sight of God. (Luke 16:15.) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination.That I may gain Christ.By this expression he intimates that we cannotgain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated — in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to beloss anddung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ?
McArther Bible Commentary
knowledge of Christ Jesus. To "know" Christ is not simply to have intellectual knowledge about Him; Paul used the Greek verb that means to know experientially or personally (cf. Joh 10:27; Joh 17:3; 2Co 4:6; 1Jn 5:20). It is equivalent to shared life with Christ (see note on Gal 2:20). It also corresponds to a Hebrew word used of God's knowledge of His people (Amo 3:2) and their knowledge of Him in love and obedience (Jer 31:34; Hos 6:3; Hos 8:2). rubbish. The Greek word refers to garbage or waste, and can even be translated "dung" or "manure."
Bible Cross References
Psalm 73:25 Jeremiah 9:23 John 17:3 Romans 8:39 Ephesians 4:13 Philippians 1:1 Philippians 3:10 Philippians 3:12 2 Peter 1:2 2 Peter 1:3 2 Peter 1:8

Verse 9

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
EGW SDA Bible Commentary
Paul's Estimate of God's Grace
—[Philippians 3:8, 9 quoted.] The righteousness that before he [Paul] had thought worth so much was now worthless in his sight. His own righteousness was unrighteousness. The deep longing of his soul was, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.”He would know for himself the power of the Saviour's grace. He trusted in His power to save even him, who had persecuted the church of Christ. In his estimation no treasure could equal the value of the gift of the knowledge of Christ (Manuscript 89, 1903).
EGW SDA Bible Commentary
. See EGW on Colossians 2:10.
John Wesley's Bible Commentary
And be found by God ingrafted in him, not having my own righteousness, which is of the law - That merely outward righteousness prescribed by the law, and performed by my own strength. But that inward righteousness which is through faith - Which can flow from no other fountain. The righteousness which is from God - From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.
John Calvin Bible Commentary
And may find them in himThe verb is in the passive voice, and hence all others have rendered it, I may be found. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. If you read it in the passive voice, anantithesis must be understood — thatPaul was lost before he was found in Christ, as a rich merchant is like onelost, so long as he has his vessel laden with riches; but when they have been thrown overboard, he isfound?For here that sayingis admirably in point — “I had been lost, if I had not been lost.” But as the verbεὐρίσκομαι, while it has a passive termination, has an active signification, and means — to recover what you have voluntarily given up, (as Budaeus shews by various examples,) I have not hesitated to differ from the opinion of others. For, in this way, the meaning will be morecomplete, and the doctrine the more ample — that Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the wordgain, for it means that it was no trivial or ordinarygain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain andfind all things in him.Not having mine own righteousnessHere we have a remarkable passage, if any one is desirous to have a particular description of therighteousness of faith, and to understand its true nature. For Paul here makes a comparison between two kinds ofrighteousness. The one he speaks of as belonging to the man, while he calls it at the same time therighteousness of the law; theother, he tells us, is from God, is obtained through faith, and rests upon faith in Christ. These he represents as so directly opposed to each other, that they cannot stand together. Hence there are two things that are to be observed here. In thefirst place, that therighteousness of the law must be given up and renounced, that you may be righteous through faith; andsecondly, that therighteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that therighteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. Hence we must carefully examine the several words made use of by Paul, for there is not one of them that is not very emphatic.He says, that believers have no righteousness of their own. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. Hence he leaves no room whatever for the righteousness of works. Why he calls it the righteousness of the law, he shows in Romans 10:5; because this is the sentence of the law,He that doeth these things shall live in them. The law, therefore, pronounces the man to be righteous through works. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. For in thefirst place, it is a contemptible frivolity to affirm that Paul was righteous only through ceremonies; andsecondly, he in this way draws a contrast between those two kinds of righteousness — the one being of man, the other, from God. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. He thus, in a general way, places man’s merit in opposition to Christ’s grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us.
McArther Bible Commentary
be found in Him. Paul was "in Christ" (see note on Php 1:1). His union with Christ was possible only because God imputed Christ's righteousness to him so that it was reckoned by God as his own (see notes on Rom 1:17; Rom 3:24). not having my own righteousness … from the law. This is the proud self-righteousness of external morality, religious ritual and ceremony, and good works. It is the righteousness produced by the flesh, which cannot save from sin (Rom 3:19-20; Gal 3:6-25). faith in Christ. Faith is the confident, continuous confession of total dependence on and trust in Jesus Christ for the necessary requirement to enter God's kingdom (see note on Rom 1:16). And that requirement is the righteousness of Christ, which God imputes to every believer (see note on Rom 3:24).
Bible Cross References
Jeremiah 33:16 Romans 1:17 Romans 9:30 Romans 10:5 1 Corinthians 1:30 Philippians 3:6

Verse 10

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
EGW SDA Bible Commentary
Paul's Estimate of God's Grace
—[Philippians 3:8, 9 quoted.] The righteousness that before he [Paul] had thought worth so much was now worthless in his sight. His own righteousness was unrighteousness. The deep longing of his soul was, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.”He would know for himself the power of the Saviour's grace. He trusted in His power to save even him, who had persecuted the church of Christ. In his estimation no treasure could equal the value of the gift of the knowledge of Christ (Manuscript 89, 1903).
John Wesley's Bible Commentary
The knowledge of Christ, mentioned in Phlippians 3:8 , is here more largely explained. That I may know him - As my complete Saviour. And the power of his resurrection - Raising me from the death of sin, into all the life of love. And the fellowship of his sufferings - Being crucified with him. And made conformable to his death - So as to be dead to all things here below.
John Calvin Bible Commentary
That I may know himHe points out the efficacy and nature of faith — that it is the knowledge of Christ, and that, too, not bare or indistinct, but in such a manner that the power of his resurrection is felt.Resurrectionhe employs as meaning, the completion of redemption, so that it comprehends in it at the same time the idea of death. But as it is not enough to know Christ as crucified and raised up from the dead, unless you experience, also, the fruit of this, he speaks expressly of efficacy.Christ therefore is rightly known, when we feel how powerful his death and resurrection are, and how efficacious they are in us. Now all things are there furnished to us — expiation and destruction of sin, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality.And the fellowship of his sufferingsHaving spoken of that freely-conferred righteousness, which was procured for us through the resurrection of Christ, and is obtained by us through faith, he proceeds to treat of the exercises of the pious, and that in order that it might not seem as though he introduced an inactive faith, which produces no effects in the life. He also intimates, indirectly, that these are the exercises in which the Lord would have his people employ themselves; while the false Apostles pressed forward upon them the useless elements of ceremonies. Let every one, therefore, who has become through faith a partaker of all Christ’s benefits, acknowledge that a condition is presented to him — that his whole life be conformed to his death.There is, however, a twofold participation and fellowship in the death of Christ. The one is inward — what the Scripture is wont to term themortification of the flesh, or thecrucifixion of the old man, of which Paul treats inthe sixth chapter of the Romans; theother is outward — what is termed themortification of the outward man. It is the endurance of the Cross, of which he treats inthe eighth chapterof the same Epistle, and here also, if I do not mistake. For after introducing along with this thepower of his resurrection, Christ crucified is set before us, that we may follow him through tribulations and distresses; and hence the resurrection of the dead is expressly made mention of, that we may know that we must die before we live. This is a continued subject of meditation to believers so long as they sojourn in this world.This, however, is a choice consolation, that in all our miseries we are partakers of Christ’s Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness, as we read elsewhere, If we die with him, we shall also live with him; if we suffer with him, we shall also reign with him. (2 Timothy 2:11,)We must all therefore be prepared for this — that our whole life shall represent nothing else than the image of death, until it produce death itself, as the life of Christ is nothing else than a prelude of death. We enjoy, however, in the mean time, this consolation — that the end is everlasting blessedness. For the death of Christ is connected with the resurrection. Hence Paul says, that he is conformed to his death, that he may attain the glory of the resurrection. The phrase, if by any means, does not indicate doubt, but expresses difficulty, with a view to stimulate our earnest endeavorfor it is no light contest, inasmuch as we must struggle against so many and so serious hinderances.
McArther Bible Commentary
I may know Him. See note on verse Php 3:8. Paul's emphasis here is on gaining a deeper knowledge and intimacy with Christ. the power of His resurrection. Christ's resurrection most graphically demonstrated the extent of His power. By raising Himself from the dead, Christ displayed His power over both the physical and spiritual worlds. fellowship of His sufferings. This refers to a partnership-a deep communion of suffering that every believer shares with Christ, who is able to comfort suffering Christians because He has already experienced the same suffering, and infinitely more (Heb 2:18; Heb 4:15; Heb 12:2-4; cf. 2Co 5:21; 1Pe 2:21-24). conformed to His death. As Christ died for the purpose of redeeming sinners, so Paul had that same purpose in a lesser sense; he lived and would willingly die to reach sinners with the gospel. His life and death, though not redemptive, were for the same purpose as his Lord's.
Bible Cross References
Jeremiah 9:23 John 17:3 Romans 6:5 Romans 8:17 Romans 8:36 2 Corinthians 1:5 Galatians 6:17 Ephesians 4:13 Philippians 3:8 1 Peter 4:13 2 Peter 1:13

Verse 11

Matthew Henry's Concise Bible Commentary
The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges.
Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, (Isaiah 56:10); to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
John Wesley's Bible Commentary
The resurrection of the dead - That is, the resurrection to glory.
McArther Bible Commentary
by any means. Reflecting his humility, Paul didn't care how God brought it to pass, but longed for death and for the fulfillment of his salvation in his resurrection body (cf. Rom 8:23). the resurrection from the dead. Lit. "the resurrection out from the corpses." This is a reference to the resurrection which accompanies the rapture of the church (1Th 4:13-17; cf. 1Co 15:42-44).
Bible Cross References
Acts 26:7 1 Corinthians 15:23 2 Timothy 4:8 Revelation 20:5

Verse 12

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 12:1-4; 2 Peter 3:18.
EGW SDA Bible Commentary
. See EGW on Revelation 3:18-21.
John Wesley's Bible Commentary
Not that I have already attained - The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit. Or am already perfected - There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Phlippians 3:15 ; the other, ready to receive the prize. But I pursue, if I may apprehend that - Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, (Acts 26:14) . The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.
John Calvin Bible Commentary
Not as though I had already apprehendedPaul insists uponthis, 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 attainedthat 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 apprehendedThis 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 readas, orin 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 rendering, as it seemed to be optional.
McArther Bible Commentary
Not that I have already attained. The race toward Christlikeness begins with a sense of honesty and dissatisfaction. press on. The Greek word was used of a sprinter, and refers to aggressive, energetic action. Paul pursued sanctification with all his might, straining every spiritual muscle to win the prize (1Co 9:24-27; 1Ti 6:12; Heb 12:1). lay hold … laid hold of me. "Lay hold" means "to make one's own possession." Christ chose Paul for the ultimate purpose of conforming Paul to His glorious image (Rom 8:29), and that is the very goal Paul pursued to attain.
Bible Cross References
Matthew 5:48 Acts 9:5 Romans 8:39 1 Corinthians 9:24 1 Corinthians 13:10 1 Corinthians 13:12 Philippians 1:1 Philippians 3:3 Philippians 3:8 1 Timothy 6:12 1 Timothy 6:19

Verse 13

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
EGW SDA Bible Commentary
. See EGW on Revelation 3:18-21.
EGW SDA Bible Commentary
This One Thing I Do
—Paul's calling demanded from him service of varied kinds—working with his hands to earn his living, traveling from place to place, establishing churches, writing letters to the churches already established. Yet in the midst of these varied labors, he declared, “This one thing I do.”One thing he kept steadfastly before him in all his work—to be faithful to Christ, who, when he was blaspheming His name and using every means in his power to make others blaspheme it, had revealed Himself to him. The one great purpose of his life was to serve and honor Him whose name had once filled him with contempt. His one desire was to win souls to the Saviour. Jew and Gentile might oppose and persecute him, but nothing could turn him from his purpose (Letter 107, 1904).
John Wesley's Bible Commentary
I do not account myself to have apprehended this already; to be already possessed of perfect holiness.
John Calvin Bible Commentary
I reckon not myself to have as yet apprehendedHe does not here call in question the certainty of his salvation, as though he were still in suspense, but repeats what he had said before — that he still aimed at making farther progress, because he had not yet attained the end of his calling. He shews this immediately after, by saying that he was intent on this one thing, leaving off everything else. Now, he compares our life to a race-course, the limits of which God has marked out to us for running in. For as it would profit the runner nothing to have left the starting-point, unless he went forward to the goal, so we must also pursue the course of our calling until death, and must not cease until we have obtained what we seek. Farther, as the way is marked out to the runner, that he may not fatigue himself to no purpose by wandering in this direction or in that, so there is also a goal set before us, towards which we ought to direct our course undeviatingly; and God does not permit us to wander about heedlessly. Thirdly, as the runner requires to be free from entanglement, and not stop his course on account of any impediment, but must continue his course, surmounting every obstacle, so we must take heed that we do not apply our mind or heart to anything that may divert the attention, but must, on the contrary, make it our endeavor, that, free from every distraction, we may apply the whole bent of our mind exclusively to God’s calling. These three things Paul comprehends in one similitude. When he says that hedoes this one thing, and forgets all things that are behind, he intimates his assiduity, and excludes everything fitted to distract. When he says that hepresses toward the mark, he intimates that he is not wandering from the way.Forgetting those things that are behindHe alludes to runners, who do not turn their eyes aside in any direction, lest they should slacken the speed of their course, and, more especially, do not look behind to see how much ground they have gone over, but hasten forward unremittingly towards the goal, Thus Paul teaches us, that he does not think of what he has been, or of what he has done, but simply presses forward towards the appointed goal, and that, too, with such ardor, that he runs forward to it, as it were, with outstretched arms. For a metaphor of this nature is implied in the participle which he employs.Should any one remark, by way of objection, that the remembrance of our past life is of use for stirring us up, both because the favors that have been already conferred upon us give us encouragement to entertain hope, and because we are admonished by our sins to amend our course of life, I answer, that thoughts of this nature do not turn away our view from what is before us to what is behind, but rather help our vision, so that we discern more distinctly the goal. Paul, however, condemns here such looking back, as either destroys or impairs alacrity. Thus, for example, should any one persuade himself that he has made sufficiently great progress, reckoning that he has done enough, he will become indolent, and feel inclined to deliver up the lampto others; or, if any one looks back with a feeling of regret for the situation that he has abandoned, he cannot apply the whole bent of his mind to what he is engaged in. Such was the nature of the thoughts from which Paul’s mind required to be turned away, if he would in good earnest follow out Christ’s calling. As, however, there has been mention made here of endeavor, aim, course, perseverance, lest any one should imagine that salvation consists in these things, or should even ascribe to human industry what comes from another quarter, with the view of pointing out the cause of all these things, he adds —in Christ Jesus
McArther Bible Commentary
apprehended. The same Greek word translated "laid hold" in verse Php 3:12. one thing I do. Paul had reduced the whole of sanctification to the simple and clear goal of doing "one thing"-pursuing Christlikeness (see notes on 2Co 11:1-3). forgetting … which are behind. The believer must refuse to rely on past virtuous deeds and achievements in ministry or to dwell on sins and failures. To be distracted by the past debilitates one's efforts in the present.
Bible Cross References
Luke 9:62 Hebrews 6:1

Verse 14

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
EGW SDA Bible Commentary
. See EGW on Revelation 3:18-21.
John Wesley's Bible Commentary
Forgetting the things that are behind - Even that part of the race which is already run. And reaching forth unto - Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfect holiness and eternal glory. In Christ Jesus - The author and finisher of every good thing.
McArther Bible Commentary
the goal. Christlikeness here and now (see note on Php 3:12). the prize. Christlikeness in heaven (cf. Php 3:20-21; 1Jn 3:1-2). the upward call of God. The time when God calls each believer to heaven and into His presence will be the moment of receiving the prize which has been an unattainable goal in earthly life.
Bible Cross References
Romans 8:28 Romans 11:29 1 Corinthians 9:24 Philippians 3:3 Colossians 2:18 2 Timothy 1:9 Hebrews 3:1 Hebrews 6:1

Verse 15

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
EGW SDA Bible Commentary
. See EGW on Revelation 3:18-21.
John Wesley's Bible Commentary
Let us, as many as are perfect - Fit for the race, strong in faith; so it means here. Be thus minded - Apply wholly to this one thing. And if in anything ye - Who are not perfect, who are weak in faith. Be otherwise minded - Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.
John Calvin Bible Commentary
As many as are perfectLest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. 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. Where now will be that state of perfection which monks dream of — where the confused medley of such contrivances — where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung.If in anything otherwiseBy the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility — when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, — “The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.” No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copiesin the preterite,revelavit, (hehas revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.
McArther Bible Commentary
as many as are mature. Since the spiritual perfection of Christlikeness is possible only when the believer receives the upward call, Paul is referring here to mature spirituality. He could be referring to the mature believers who were like-minded with him in this pursuit or he may also have used "mature" here to refer sarcastically to the Judaizers, who thought they had reached perfection. have this mind. A better translation is "attitude." Believers are to have the attitude of pursuing the prize of Christlikeness. if … you think otherwise. Those who continue to dwell on the past and make no progress toward the goal. God will reveal. The Greek word for reveal means "to uncover" or "unveil." Paul left in God's hands those who were not pursuing spiritual perfection. He knew God would reveal the truth to them eventually, even if it meant chastening (Heb 12:5-11).
Bible Cross References
Matthew 5:48 John 6:45 1 Corinthians 2:6 Galatians 5:10 Ephesians 1:17 1 Thessalonians 4:9

Verse 16

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
John Wesley's Bible Commentary
But let us take care not to lose the ground we have already gained. Let us walk by the same rule we have done hitherto.
John Calvin Bible Commentary
Nevertheless, so far as we have attainedEven the Greek manuscripts themselves differ as to the dividing of the clauses, for in some of them there are two complete sentences. If any one, however, prefer to divide the verse, the meaning will be as Erasmus has rendered it.For my part, I rather prefer a different reading, implying that Paul exhorts the Philipplans to imitate him, that they may at last reach the same goal, so as tothink the same thing, andwalk by the same ruleFor where sincere affection exists, such as reigned in Paul, the way is easy to a holy and pious concord, As, therefore, they had not yet learned what true perfection was, in order that they might attain it he wishes them to be imitators of him; that is, to seek God with apure conscience, (2 Timothy 1:3,) to arrogate nothing to themselves, and calmly to subject their understandings to Christ. For in the imitating of Paul all these excellences are included — pure zeal, fear of the Lord, modesty, self-renunciation, docility, love, and desire of concord. He bids them, however, be at one and the same time imitators of him; that is, all with one consent, and with one mind.Observe, that the goal of perfection to which he invites the Philippians, by his example, is, that they think the same thing, andwalk by the same ruleHe has, however, assigned the first place to the doctrine in which they ought to harmonize, and the rule to which they should conform themselves.
McArther Bible Commentary
to the degree … already attained, let us walk. The Greek word for walk refers to walking in line. Paul's directive for the Philippian believers was to stay in line spiritually and keep progressing in sanctification by the same principles that had brought them to this point in their spiritual growth (cf. 1Th 3:10; 1Pe 2:2).
Bible Cross References
Galatians 6:16 Colossians 4:2

Verse 17

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
John Wesley's Bible Commentary
Mark them - For your imitation.
John Calvin Bible Commentary
Mark themBy this expression he means, that it is all one to him what persons they single out for themselves for imitation, provided they conform themselves to that purity of which he was a pattern. By this means all suspicion of ambition is taken away, for the man that is devoted to his own interests wishes to have no rival. At the same time he warns them that all are not to be imitated indiscriminately, as he afterwards explains more fully.
McArther Bible Commentary
my example. Lit. "be imitators of me." Since all believers are imperfect, they need examples of less imperfect people who know how to deal with imperfection and who can model the process of pursuing the goal of Christlikeness. Paul was that model (1Co 11:1; 1Th 1:6). note those who so walk. The Philippian believers were to focus on other godly examples, such as Timothy and Epaphroditus (Php 2:19-20), and see how they conducted themselves in service to Christ.
Bible Cross References
1 Corinthians 4:16 1 Corinthians 11:1 Philippians 4:9 1 Peter 5:3

Verse 18

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
John Wesley's Bible Commentary
Weeping - As he wrote. Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians.
John Calvin Bible Commentary
For many walkThe simplestatement, in my opinion, is this —Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground, 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. Byearthly 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 oftenHe 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 destroyedby 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, 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 explaincross 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 termcross to mean the entire preaching of the gospel. For as he says elsewhere,If any man is in Christ, let him be a new creature. (2 Corinthians 5:17.)
McArther Bible Commentary
told you often. Apparently Paul had warned the Philippians on numerous occasions about the dangers of false teachers, just as he did the Ephesians (Act 20:28-30). weeping. Paul had a similar response as he warned the Ephesian elders about the dangers of false teachers (Act 20:31). enemies of the cross. Implied in Paul's language is that these men did not claim to oppose Christ, His work on the cross, or salvation by grace alone through faith alone, but they did not pursue Christlikeness in manifest godliness. Apparently, they were posing as friends of Christ, and possibly had even reached positions of leadership in the church.
Bible Cross References
Acts 20:31 2 Corinthians 11:13 Galatians 6:14

Verse 19

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
John Wesley's Bible Commentary
Whose end is destruction - This is placed in the front, that what follows may be read with the greater horror. Whose god is their belly - Whose supreme happiness lies in gratifying their sensual appetites. Who mind - Relish, desire, seek, earthly things.
John Calvin Bible Commentary
Whose end is destructionHe adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence, that the glory with which they are now puffed up will be exchanged for ignominy.Whose god is the bellyAs they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others.
McArther Bible Commentary
These enemies of the cross could have been either Jews (the Judaizers; Php 3:2) or Gentile libertines-precursors of Gnosticism, who maintained a dualistic philosophy that tended toward antinomianism, which is a discarding of any moral law. end is destruction. The Greek word for end refers to one's ultimate destiny. The Judaizers were headed for eternal damnation because they depended on their works to save them. The Gentile libertines were headed for the same destiny because they trusted in their human wisdom and denied the transforming power of the gospel. god … belly. This may refer to the Judaizers' fleshly accomplishments, which were mainly religious works. It could also refer to their observance of the dietary laws they believed were necessary for salvation. If the Gentile libertines are in view, it could easily refer to their sensual desires and fleshly appetites. As always, false teachers are evident by their wickedness. See notes on 2Pe 2:10-19; Jud 1:8-13. glory … shame. The Judaizers boasted of their self-effort; but even the best of their accomplishments were no better than filthy rags or dung (Php 3:7-8; Isa 64:6). The Gentile libertines boasted about their sin and abused Christian liberty to defend their behavior (1Co 6:12). earthly things. The Judaizers were preoccupied with ceremonies, feasts, sacrifices, and other kinds of physical observances. The Gentile libertines loved the world and all the things in it (cf. Jas 4:4; 1Jn 2:15).
Bible Cross References
Jeremiah 44:17 Romans 6:21 Romans 8:5 Romans 16:18 Colossians 3:2 2 Thessalonians 1:9 2 Timothy 3:4 Titus 1:12 Jude 1:10 Jude 1:13

Verse 20

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
John Wesley's Bible Commentary
Our conversation - The Greek word is of a very extenslve meaning: our citizenship, our thoughts, our affections, are already in heaven.
John Calvin Bible Commentary
But our conversation is in heavenThis statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim,because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God’s spiritual kingdom, because believers ought to lead a heavenly life in this world.“They mind earthly things: it is therefore befitting that we, whoseconversation is in heaven, should be separated from them.”We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it.Whence also.From the connection that we have with Christ, he proves that our citizenshipis in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides,where our treasure is, there is our heart also. (Matthew 6:21.)Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as aSavior. Hence it were unbefitting that we should be taken up with this earth. This epithet,Savior, is suited to the connection of the passage; for we are said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. Seethe eighth chapter of the Romans. While, however, others are transported with vain desires, Paul would have believers contented with Christ alone.Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts , that they may be with the Lord.
McArther Bible Commentary
our citizenship. The Greek term refers to a colony of foreigners. In one secular source, it was used to describe a capital city that kept the names of its citizens on a register. in heaven. The place where God dwells and where Christ is present. It is the believers' home (Joh 14:2-3), where their names are registered (Luk 10:20) and their inheritance awaits (1Pe 1:4). Other believers are there (Heb 12:23). We belong to the kingdom under the rule of our heavenly King, and obey heaven's laws. Cf. 1Pe 2:11. eagerly wait. The Greek verb is found in most passages dealing with the second coming and expresses the idea of waiting patiently, but with great expectation (Rom 8:23; 2Pe 3:11-12).
Bible Cross References
1 Corinthians 1:7 1 Corinthians 15:48 Ephesians 2:19 Philippians 1:27 Colossians 3:1 Colossians 3:2 Hebrews 12:22

Verse 21

Matthew Henry's Concise Bible Commentary
Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
John Wesley's Bible Commentary
Who will transform our vile body - Into the most perfect state, and the most beauteous form. It will then be purer than the unspotted firmament, brighter than the lustre of the stars and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body - Like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne.
John Calvin Bible Commentary
Who will changeBy this argument he stirs up the Philippians still farther to lift up their minds to heaven, and be wholly attached to Christ — because this body which we carry about with us is not an everlasting abode, but a frail tabernacle, which will in a short time be reduced to nothing. Besides, it is liable to so many miseries, and so many dishonorable infirmities, that it may justly be spoken of asvile and full of ignominy. Whence, then, is its restoration to be hoped for? From heaven, at Christ’s coming. Hence there is no part of us that ought not to aspire after heaven with undivided affection. We see, on the one hand, in life, but chiefly in death, the present meanness of our bodies; the glory which they will have, conformably to Christ’s body, is incomprehensible by us: for if the disciples could not endure the slight taste which he affordedin his transfiguration, (Matthew 17:6,) which of us could attain its fullness? Let us for the present be contented with the evidence of our adoption, being destined to know the riches of our inheritance when we shall come to the enjoyment of them.According to the efficacyAs nothing is more difficult to believe, or more at variance with carnal perception, than the resurrection, Paul on this account places before our eyes the boundless power of God, that it may entirely remove all doubt; for distrust arises from this — that we measure the thing itself by the narrowness of our own understanding. Nor does he simply make mention ofpower, but also ofefficacy, which is the effect, or power showing itself in action, so to speak. Now, when we bear in mind that God, who created all things out of nothing, can command the earth, and the sea, and the other elements, to render back what has been committed to them, our minds are imrnediately roused up to a firm hope — nay, even to a spiritual contemplation of the resurrection.But it is of importance to take notice, also, that the right and power of raising the dead, nay more, of doing everything according to his own pleasure, is assigned to the person of Christ — an encomium by which his Divine majesty is illustriously set forth. Nay, farther, we gather from this, that the world was created by him, for to subject all things to himselfbelongs to the Creator alone.
McArther Bible Commentary
transform our lowly body. The Greek word for transform gives us the word schematic, which is an internal design of something. Those who are already dead in Christ, but alive with Him in spirit in heaven (Php 1:23; 2Co 5:8; Heb 12:23), will receive new bodies at the resurrection and rapture of the church, when those alive on earth will have their bodies transformed (see notes on Rom 8:18-23; 1Co 15:51-57; 1Th 4:16). conformed to His glorious body. The believer's new body will be like Christ's after His resurrection, and will be redesigned and adapted for heaven (1Co 15:42-43; 1Jn 3:2). subdue. The Greek word means "to subject" and refers to arranging things in order of rank or managing something. Christ has the power both to providentially create natural laws and miraculously overrule them (1Co 15:23-27).
Bible Cross References
Romans 8:29 1 Corinthians 15:28 1 Corinthians 15:43 1 Corinthians 15:49 Ephesians 1:19 Colossians 3:4