Philippians Chapter 3

÷÷PHILIPPIANS 3

PHILIPPIANS 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The True Righteousness	All for Christ	A Warning	The True Righteousness	The True Way of Christian Salvation
3:1-11	3:1-11	3:1b	3:1-11	3:1b-16
		3:2-4a
		3:4b-6
		3:7-11
Pressing Toward the Mark	Pressing Toward the Goal	Confession and Exhortation	Running Toward the Goal
3:12-16	3:12-16	3:12-16	3:12-14
			3:15-16
	Our Citizenship in Heaven
3:17-4:1	3:17-4:1	3:17-4:1	3:17-21	3:17-4:1

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

WORD AND PHRASE STUDY

÷PHILIPPIANS 3:1

NASB (UPDATED) TEXT: PHILIPPIANS 3:1
¹Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.

3:1 “Finally” This is literally “for the rest” (loipon). Paul often used this term
to make the transition to a new subject, usually at the close of the letter (cf. 2 Cor. 13:11;
Eph. 6:10; 1 Thess. 4:8; 2 Thess. 3:1).

▣”rejoice in the Lord” This is a recurrent theme in Philippians! Rejoice in suffering, rejoice in
salvation, rejoice in Him!

▣ “To write the same things again is no trouble to me, and it is a
safeguard for you” Major truths need to be repeated for emphasis, impact and retention.
Paul must have said these things to them orally while in Philippi and could possibly have
written to them in a previous letter.

÷PHILIPPIANS 3:2-6

NASB (UPDATED) TEXT: PHILIPPIANS 3:2-6
²Beware of the dogs, beware of the evil workers, beware of the false circumcision; ³for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh, ⁴although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: ⁵circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; ⁶as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.

▣
NASB	”false circumcision”
NKJV	”the mutilation”
NRSV	”those who mutilate the flesh”
TEV	”who insist on cutting the body”
NJB	”self-mutilation”
Peshitta	”beware of circumcising”

This is a reference to the Judaizers’ insistence on circumcision (cf. Acts 15:1,5;
Gal.5:2-3,12; see Intro. to Galatians online). They basically taught that one had to be Jewish before
he could be Christian. Becoming a proselyte Jew involved being circumcised, baptizing yourself,
and offering a sacrifice in the temple. Circumcision became a metaphor for taking on “the yoke”
of the Mosaic Law.

3:3
NASB, NKJV, NRSV	”the true circumcision”
TEV	”the true circumcision”
NJB, Peshitta	”the true people of the circumcision”

This spiritual/faith circumcision is described in Rom. 2:28-29 and Gal. 3:29.
The church in some ways is spiritual Israel (cf. Gal. 6:16). In the OT, circumcision was the
sign of the Abrahamic Covenant (cf. Gen. 17:11,14,23-25). It involved a proper attitude, not
just a physical ritual (cf. Lev. 26:41; Deut. 10:16; and Jer. 4:4). True spiritual circumcision
is described by three PRESENT ACTIVE PARTICIPLES:

the ones worshiping in or by the Spirit of God
the ones glorying in Christ
the ones not putting confidence in the flesh

▣
NASB	”glory in Christ Jesus”
NKJV	”rejoice in Christ Jesus”
NRSV	”and boast in Christ Jesus”
TEV	”rejoice in our life in union with Christ Jesus”
NJB	”and make Christ Jesus our boast”
Peshitta	”glory in Jesus Christ”

Paul often uses this word (cf. Rom. 2:23; 3:27; 4:2; 5:2,3,11; 11:18; 15:17;
1 Cor. 1:31; 3:21; 4:7; 5:6; 7:14; 8:24; 9:2,4,11, 15,16; 10:8,13,15,16; 11:10,12; 2 Cor. 1:14;
5:12; 7:4; 10:17; 11:17,18,30; 12:1,5,6,9,11; Gal. 6:4,13,14; Eph. 2:9; Phil. 1:26; 2:16; 3:3;
2 Thess. 1:4). It is translated according to the context as “rejoice,” “boast,” “confident pride,”
or “exalt.”

▣
NASB	”put no confidence in the flesh”
NKJV, NRSV	”have no confidence in the flesh”
TEV	”we do not put any trust in external ceremonies”
NJB	”not relying on physical qualifications”
Peshitta	”yet do not rely on things of the flesh”

This term implies a confident boasting in something or someone. This phrase
is in contrast to the previous phrase. Paul’s relationship with Christ and his understanding
of the gospel gave him confidence.

This may refer to the Jewish pride of lineage from Abraham (cf. Phil. 3:4-5;
Matt. 3:9; John 8:33,37,39). It surely refers to Jewish rituals like circumcision (cf. Acts 15
and Galatians).

3:4 “If” This is a FIRST CLASS CONDITIONAL SENTENCE which was assumed to
be true from the author’s perspective or for his literary purposes.

SPECIAL TOPIC: GREEK
GRAMMATICAL TERMS

▣ “I far more” Paul reluctantly compares his Jewish credentials with those of the
Judaizers. They had no racial or religious superiority over him (cf. Phil. 3:5-6; 2 Cor. 11:22).
Paul defended himself because by attacking him, they were attempting to discredit the gospel.

3:5 “circumcised the eighth day” The Jews circumcised on the 8th day after birth
(cf. Gen. 17:9-14; Lev. 12:3). Flavius Josephus tells us that the Arabs circumcised at the
age of 13, following Gen. 17:23-27.

▣ “of the nation of Israel” For a list of the privileges of the Jewish people,
see Rom. 9:4-5, 11:1.

▣ “tribe of Benjamin” This was the tribe of Israel’s first king, Saul. It was also
part of the southern kingdom, Judah, after the tribes divided in 922 B.C.

▣ “a Hebrew of Hebrews” This idiom refers to either

pure racial stock
his speaking the Hebrew (Aramaic) language

▣ “as to the Law, a Pharisee” This was the conservative popular sect within
Judaism which developed during the Maccabean period (cf. John 3:1). They desired to keep the
Mosaic Law in every detail (cf. Acts 26:4-5). They had detailed regulations for every area
of life which had developed over time in the discussion between the two schools of rabbis
(Shammai and Hillel). Their oral traditions were later codified into the Babylonian and
Palestinian Talmuds. Nicodemas and Joseph of Arimathea were positive examples of their sincerity
and dedication.

SPECIAL TOPIC: PHARISEES

3:6 “as to zeal” Enthusiasm is not automatically from God (cf. Rom. 10:2).

▣ “a persecutor of the church” Saul apparently imprisoned and possibly even killed
believers (cf. Acts 8:3; 9:1,13,21; 1 Cor. 15:9; Gal. 1:13-14,23; 1 Tim. 1:13). This is an
obvious reference to the Church universal (cf. Matt. 16:18; Eph. 1:22; 3:10,21; 5:23-32).

SPECIAL TOPIC: CHURCH
(EKKLĒSIA)

▣”as to the righteousness which is in the Law, found blameless” Paul was speaking of
his pre-Christian understanding of the Mosaic Law (cf. Mark 10:20) and its interpretation (Talmud).
If these false teachers wanted to rejoice in their Jewishness, Paul could also (cf. 2 Cor. 11:16-23).
See SPECIAL TOPIC: PAUL’S
VIEW OF THE MOSAIC LAW

The term “blameless” was originally used in the OT of sacrificial animals
(cf. Phil. 2:15). It does not mean “sinless” (cf. Gen. 6:9,17; Job 1:1), but one who had
fulfilled that which he understood of God’s will. See
SPECIAL TOPIC: BLAMELESS,
INNOCENT, GUILTLESS, WITHOUT REPROACH

÷PHILIPPIANS 3:7-11

NASB (UPDATED) TEXT: PHILIPPIANS 3:7-11
⁷But whatever things were gain to me, those things I have counted as loss for the sake of Christ. ⁸More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, ⁹and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, ¹⁰that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; ¹¹in order that I may attain to the resurrection from the dead.

3:7 “I have counted as loss” This is a PERFECT MIDDLE (deponent) INDICATIVE.
Paul came to see how useless ritual and rules were as a means of obtaining and maintaining true
righteousness (cf. Col. 2:16-23). This was a major theological shift of emphasis from Paul’s previous
religious training and lifestyle which occurred at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16,
26:9-18).

3:8-11 These verses are one sentence in Greek.

3:8 “I count” This is a PRESENT MIDDLE (deponent) INDICATIVE. This
term is used three times in Phil. 3:7,8. This is a business term for “forfeit.” All Paul
previously trusted in for righteousness (his race and religious performance) he now was counting
as “loss.”

▣
NASB, NRSV	“in view of the surpassing value of knowing Christ Jesus my Lord”
NKJV	“for the excellent knowledge of Christ Jesus my Lord”
TEV	“for the sake of what is much more valuable, the knowledge of Christ Jesus my Lord”
NJB	“because of the supreme advantage of knowing Christ Jesus my Lord”
Peshitta	“for the sake of abundant knowledge of Jesus Christ my Lord”

The key to Christianity is a personal relationship with Jesus. In Hebrew
“know” implies intimate personal relationship, not facts about something or someone
(cf. Gen. 4:1; Jer. 1:5).

The gospel is

a person to welcome
truth about that person to believe
a life like that person to live

For “the surpassing value” (huperechō) see
SPECIAL TOPIC: PAUL’S USE OF
HUPER COMPOUNDS.

This same word is used in Phil. 2:3; 3:8; and 4:7.

▣”I have suffered the loss of all things” This is an AORIST PASSIVE INDICATIVE.
This could refer to his family, his inheritance, his religious merit and/or his rabbinical training.
Everything he had previously considered valuable suddenly lost all its value! Everything changed on
the Damascus road (cf. Acts 9; 22:3-16; 26:9-18).

▣
NASB, NKJV	”count them but rubbish”
NRSV	”regard them as rubbish”
TEV	”I consider it all as mere garbage”
NJB	”and look on them all as filth”
Peshitta	”and I have considered all those things as before”

This is literally the term for “dung” or possibly a popular abbreviation
of the phrase “thrown to the dogs” (cf. Phil. 3:2). Metaphorically it meant “of no value.”

▣ “that I may gain Christ” This is an AORIST ACTIVE SUBJUNCTIVE. Paul
uses this commercial term metaphorically, “to gain” or “to win” Christ or the gospel as in
Phil. 1:21; 3:7,8; and 1 Cor. 9:19-22 [five times]. In Titus 1:11 he uses it in a literal sense.

3:9 “and may be found in Him” This is an AORIST PASSIVE SUBJUNCTIVE. It expresses
Paul’s deepest prayer. “In Him” or “in Christ” was Paul’s favorite grammatical construction for
believers (for a good example notice Eph. 1:3, 4, 6, 7, 9, 10 [three times], 12, 13 [twice]).

▣ “not having a righteousness of my own derived from the Law” This is the key
issue (cf. Rom. 3:9-18,21-31). How is a mankind right with God? Performance or grace? This was once
and for all answered for Paul on the Damascus road (cf. Acts 9; 22:3-16; 26:9-18).

▣”but that which is through faith in Christ” Faith is how individuals receive the gift
of the grace of God in Christ (cf. Rom. 3:24; 6:23; Eph. 2:8-9). Faith and repentance are two
necessary aspects of mankind’s response to the new covenant (cf. Mark1:15; Acts 3:16,19; 20:21).

SPECIAL TOPIC: FAITH, BELIEVE,
OR TRUST

▣ “the righteousness which comes from God on the basis of faith” Righteousness is
a gift from God (cf. dōrea, Rom. 5:15; 2 Cor. 9:15; Eph. 3:7; dōrēma,
Rom. 5:16; dōron, Eph. 2:8; charisma, Rom. 6:23). He always takes the initiative
(cf. John 6:44,65). God desires that all humans be saved (cf. Ezek. 18:23,32; 1 Tim. 2:4; 2 Pet. 3:9);
He has provided a way for all humans to be saved! They must respond and continue to respond to
God’s offer by

repentance
faith
obedience
service
perseverance

SPECIAL TOPIC: RIGHTEOUSNESS

3:10 “the power of His resurrection” This must refer to believers’ new life in Christ. This
series of phrases in Phil. 3:10 may reflect Paul’s sufferings for the gospel (cf. 2 Cor. 4:7-12,16;
6:4-10; 11:23-28) which included his current imprisonment.

Others see all these phrases in Phil. 3:10 as aspects of believers’ mystical union
with Christ or their Christlike maturity. As Jesus was perfected by the things He suffered
(cf. Heb. 5:8) so believers are matured by suffering (cf. Rom. 5:1-5).

SPECIAL TOPIC: RESURRECTION

▣ “the fellowship of His sufferings” Suffering is a common theme of the Christian
experience of the first several centuries as it is in many societies in the world today
(cf. Rom. 8:17; 1 Thess. 3:3; 2 Tim. 3:12; 1 Pet. 3:14; 4:12-19). As believers share Jesus’
victory, they also share His ministry (cf. Matt. 10:24; Luke 6:40; John 13:14-16; 15:20; 17:18;
20:21; 2 Tim. 3:12).

SPECIAL TOPIC: KOINŎNIA
(FELLOWSHIP)

SPECIAL TOPIC: WHY
DO CHRISTIANS SUFFER?

▣ “being conformed to His death” This is a PRESENT PASSIVE PARTICIPLE.
Believers must be dead to sin and self and alive to God (cf. Matt. 16:24-26; Rom. 6:1-11; 2 Cor. 5:14-15;
Gal. 2:20; Col. 3:3). True life is preceded by death to the old life!

3:11 This is a THIRD CLASS CONDITIONAL SENTENCE which meant probable
future action. Verse 11 must be interpreted in light of verse 10. This phrase does not express
doubt about salvation, but humility!

▣ “I may attain” Here again is the dialectical or paradoxical model of Paul’s theology.
Paul knew he was a Christian and that as Christ was raised by the Spirit so he would also be raised
(cf. Rom. 8:9-11). However, Paul saw salvation

not only as a past completed event (cf. Acts 15:11; Rom. 8:24; 2 Tim. 1:9; Titus 3:5)
also an ongoing process (cf. 1 Cor. 1:18; 15:2; 2 Cor. 2:15)
ultimately in a future consummation (cf. Rom. 5:9,10; 10:9; 1 Cor. 3:15; Phil. 1:28;
1 Thess. 5:8-9; Heb. 1:14; 9:28)

Christianity is resting in the character and gift of God in Christ and an aggressive,
constant, vigorous life of grateful service to God (cf. Eph. 2:8-9 and 10). George E. Ladd’s
A Theology of the New Testament, pp. 521-522, has a good discussion on this subject.

▣ “to the resurrection from the dead” This is an unusual compound term. It is found only
here in the NT. It is literally “out of the dead into resurrection life.” Paul has been
discussing the intimate personal relationship between himself and the resurrected Christ. He
longed for the end-time day when he, too, would experience physical resurrection as he already
had experienced spiritual resurrection (cf Rom. 6:4-11; 2 Cor. 5:17; 1 John 3:2). This is part
of the “already but not yet” tension of the Kingdom of God, the overlapping of the two Jewish ages.

SPECIAL TOPIC: RESURRECTION

SPECIAL
TOPIC: THIS AGE AND THE AGE TO COME

÷PHILIPPIANS 3:12-16

NASB (UPDATED) TEXT: PHILIPPIANS 3:12-16
¹²Not that I have already obtained it or have already
become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.
¹³Brethren, I do not regard myself as having laid hold of it yet; but one thing I do:
forgetting what lies behind and reaching forward to what lies ahead, ¹⁴I press on toward the goal for the prize of the upward call of God in Christ Jesus. ¹⁵Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; ¹⁶however, let us keep living by that same standard to which we have attained.

3:12 “Not that I have already obtained it” Paul lived in the tension of the present but not
yet consummated Kingdom of God. He knew Christ, he knew who he was in Christ, he knew he was accepted
by Christ but he struggled with Christlike living (cf. Romans 7). Paul had arrived but had not
fully arrived; he was complete but not fully complete.

Some ancient Greek manuscripts, P⁴⁶, D*, and G, add “or have been
righteous.” This addition is also found in the Greek texts used by Irenaeus and Ambrosiaster. However,
the shorter text is supported by MSS P⁶¹, א, A, B,
D^c, K, and P as well as the ancient translations, the Vulgate, the Syrian, and the Coptic.

SPECIAL TOPIC: TEXTUAL
CRITICISM

▣
NASB, TEV	”or have already become perfect”
NKJV, Peshitta	”or am already perfected”
NRSV	”or have already reached the goal”
NJB	”nor yet reached my goal”

This is a PERFECT PASSIVE INDICATIVE with the implication
that something happened in the past which has become a settled state and this was accomplished
by God. The term itself meant

fully developed
fully equipped
complete
mature
adequate

It did not have the English connotation of perfection or sinlessness.

SPECIAL TOPIC: END OR FULL

▣ “I press on” This is a PRESENT ACTIVE INDICATIVE. This was
originally a hunting term meaning “to pursue an animal.” It came to be used metaphorically of
a foot race. Paul did not pursue salvation (cf. Rom. 9:30) but a maturity, a Christlikeness
(cf. Rom. 6:4-9).

▣
NASB	“so that I may lay hold of that for which also I was laid hold of by Christ Jesus”
NKJV	“that I may lay hold of that for which Christ Jesus has also laid hold of me”
NRSV	“to make it my own, because Christ Jesus has made me his own”
TEV	“to win the prize for which Christ Jesus has already won me to himself”
NJB	“in the attempt to take hold of the prize for which Christ Jesus took hold of me”

This section starts with a THIRD CLASS CONDITIONAL SENTENCE
(using ei instead of ean) which means probable future action (cf. Phil. 3:11). It
can refer to

salvation (Phil. 3:9)
Christlikeness (Phil. 3:10)
resurrection (Phil. 3:11)

“Lay hold of” is a strong Greek VERB. Paul was “snatched” by Christ on
the road to Damascus (cf. Acts 9:1-22; 22:3-16; 26:9-18). The One whose followers he persecuted now
confronted him as the resurrected Lord. Theology and personal experience merged! Paul now sought to
be like those and Him whom he once attacked.

3:13 “I do not regard myself as having laid hold of it yet” This is a PERFECT ACTIVE
INFINITIVE. This term is used three times in Phil. 3:12-13. Paul strove to be mature in
Christ but he knew that he fell short of Christlike maturity (cf. Romans 7). Yet the great truth
of the gospel is that in Christ he (and all believers) were already complete (justified and sanctified,
cf. Rom. 8:29-30).

The terms “regard,” “impute,” or “reckon” (cf. Rom 4:3; 6:11; 1 Cor. 13:5) all
refer to a mental affirmation whereby fallen mankind understands the gospel and chooses to live
in light of its new truth and new worldview in Christ!

There is a manuscript variation in this sentence with the word “yet” versus
“not.” The ancient texts are split between these two options. The best explanation is that
scribes changed Paul’s “not” to “not yet” because they perhaps thought he was being too modest.
Like most manuscript variations this affects interpretation very little.

▣ “forgetting what lies behind” This is a PRESENT MIDDLE (deponent)
PARTICIPLE. Paul started over spiritually. He had left his Jewish past. However,
because it is PRESENT TENSE this phrase may include his Apostolic work or present
imprisonment. His spiritual standing before God was not based on human performance, past or present!

▣ “reaching forward to what lies ahead” This is another PRESENT MIDDLE
(deponent) PARTICIPLE. This is the first in a series of athletic terms. It meant
“a runner stretching for the goal.” It is an intensified compound with two PREPOSITIONS,
epi and ek. Paul vigorously lived a life of gratitude. After being saved his intensity
level remained high but the motive was radically changed from self-effort to gospel service.

3:14 This is a series of athletic metaphors. They show us the strenuous effort needed for
the Christian life (cf. 1 Cor. 9:24,27; Heb. 12:1).

▣ “upward call of God” See
SPECIAL TOPIC: CALLED

3:15 “as many as are perfect” This is the same term “perfect” as Phil. 3:12 but Paul is using
it in two different senses. Christians can be mature without being sinless (cf. 1 Cor. 2:6; 14:20;
Eph. 4:13; Heb. 5:14; 6:1).

SPECIAL TOPIC: END OR FULL (TELOS)

▣ “let us. . .have this attitude” Paul often refers to the mental processes. Paul uses
several of the Greek words for reasoning or thinking.

This is a PRESENT ACTIVE SUBJUNCTIVE of “phroneō”
(cf. Phil. 1:7; 3:15,19)
“ginosko” (cf. Phil. 1:12)
“psuchē” (cf. Phil. 1:27)
“noēma” (cf. Phil. 4:7)
“logizomai” (cf. Phil. 4:9)
“manthano” (cf. Phil. 4:9, 11)

Believers are to worship God with their minds (cf. Deut. 6:23, quoted in Matt. 22:36-38;
Mark 12:29-34; Luke 10:27-28). True Christianity cannot be anti-intellectual. However, we must not
trust in our fallen human reasoning, but in God’s self disclosure (Scripture).

SPECIAL TOPIC: THE BIBLE
(ITS UNIQUENESS AND INSPIRATION)

▣”if” This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be
true from the author’s perspective or for his literary purposes. There were those in the fellowship
who did have a “different attitude.”

▣ “God will reveal that also to you” There is disagreement among believers about many
aspects of the faith. Paul felt confident that the new covenant which involved an indwelling Spirit,
a new heart, and a new mind would eventually inform and reform all believers (cf. Jer. 31:31-34;
Ezek. 36:26-27; John 6:45; Eph. 1:17; 1 Thess. 4:9; 1 John 2:27).

In context this phrase reveals Paul’s view about the authority of his message. He
felt he was led by the Spirit (cf. 1 Cor. 2:10; 7:10-12; 11:23; 14:37-38; 2 Cor. 10:8; 12:1;
Gal. 1:12,16; 2:2; 2 Thess. 3:14). This was another way to reflect his sense of apostolic authority.

This could be interpreted in two ways:

God will reveal His truth to errant believers
God will reveal to believers those who are errant in their doctrine or practice

In context #2 seems best.

3:16
NASB	“however, let us keep living by the same standard to which we have attained”
NKJV	“Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind”
NRSV	“Only let us hold fast to what we have attained”
TEV	“However that mey be, let us go forward according to the same rules we have followed until now”
NJB	“Meanwhile, let us go forward from the point we have each attained”

This verse is Paul’s admonition to continue to live as Christians
(cf. Eph. 4:1, 17; 5:2,15). Believers are justified and sanctified by God’s gift through
faith in Christ, but they must continue to strive toward Christlike maturity (cf. 2 Cor. 3:18).

There is a series of additions to the verse in the ancient Greek manuscripts. The
shortest text (NASB and NRSV) is found in the Greek manuscripts P¹⁶, P⁴⁶,
א^*, A, B. The UBS⁴ gives this shorter
text an “A” rating (certain). The Textus Receptus adds “let us be of the same mind” (NKJV) which
is found in MSS א^c, K, and P. There are several
other additions which seems to show the scribal tendency to modify and add to this verse.

SPECIAL TOPIC: TEXTUAL
CRITICISM

÷PHILIPPIANS 3:17-4:1

NASB (UPDATED) TEXT: PHILIPPIANS 3:17-4:1
¹⁷Brethren, join in following my example, and observe those who walk according to the pattern you have in us. ¹⁸For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, ¹⁹whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things. ²⁰For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; ²¹who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. ^4:1Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.

3:17 “join in following my example” This verse has two PRESENT IMPERATIVES.
Paul is encouraging them to follow him as he followed Christ (cf. Phil. 4:9; 1 Cor. 4:16; 11:1;
1 Thess. 1:6; 2 Thess. 3:7,9). This phrase is logically linked to Phil. 3:15-16. Notice how Paul’s
example is expanded to include his missionary team and possibly Epaphroditus (“my”‒”us”).

▣ “example” See SPECIAL
TOPIC: FORM (TUPOS)

3:18 “For many walk of whom I often told you” There were, and are, false teachers in the church.
In this book they could be either Judaizers (cf. Phil. 3:2-16), as in the book of Galatians and
Acts 15, or Gnostics (cf. 1 John 2:18,22; 4:1-6). The only way to protect oneself from error is to
know, embrace, and live the truth! False teachers are sharp, logical, articulate, and attractive people.
Trust the Son; follow the Book; yield to the Spirit!

▣ “even weeping” This is a term for intense grief (cf. Matt. 2:18; 26:75; Mark 5:38-39
John 11:31; James 4:9; 5:1). Paul took no joy in others who were in moral or theological error.

▣ “enemies of the cross of Christ” There is uncertainty about the identity of these
“enemies of the cross.” The phrases used by Paul are so intense they seem to refer to the unbelieving
false teachers of Phil. 3:2-16. The sins listed in Phil. 3:19 do not fit legalistic Jews, but Greek
antinomian false teachers or possibly Christian converts who have reverted to former pagan lifestyles
(cf. Col. 2:16-23; 2 Pet. 2:20-22). The context favors the last option. But, if so, the contrast of
Phil. 3:20 implies that Paul thought they were not truly saved (cf. Matt. 7:13; 1 John 2:19;
2 Pet. 2:1-22; Rev. 2:4-5; 10-11; 16-17; 25-26; 3:2,5,11,21).

Be careful that your systematic (denominational, experiential, cultural) theology
does not interpret this text. Literary context and the original author’s intent must be the major
criteria. The NT is not a systematic presentation of truth but an eastern, paradoxical genre. The NT
regularly presents truths in seemingly contradictory pairs (paradox). The Christian life is a
tension-filled life of assurance and hope as well as responsibility and warning! Salvation is not
a product but a new life!

SPECIAL TOPIC: EASTERN
LITERATURE

3:19
NASB, NKJV, NRSV, Peshitta	”whose end is destruction”
TEV	”they are going to end up in hell”
NJB	”they are destined to be lost”

These were sincere, informed, religious people. Paul uses this term
apōleia to describe God’s ultimate judgment (cf. Phil. 1:28; Rom. 9:22;
2 Thess. 2:3; 1 Tim. 6:9). However, in the Gospels it must be admitted that it was used
in the sense of “wasted” (cf. Matt. 26:8; Mark 14:4). Therefore, it is impossible to know
to whom Paul is referring (believers or nonbelievers).

▣
NASB	”whose god is their appetite”
NKJV, NRSV, Peshitta	”whose god is their belly”
TEV	”because their god is their bodily desires”
NJB	”their god is their stomach”

This shows their tendency toward

antinomian practices
gluttony and materialism

This sounds more like Greek false teachers (cf. Rom. 16:17-18) than Jewish
legalists (cf. Phil. 3:2-6). TEV may have captured the metaphorical meaning,”because their
god is their bodily desires.”

▣ “whose glory is in their shame” This could refer to

the Judaizers’ emphasis on circumcision or Jewish pride
the Gnostics’ emphasis on knowledge
the Libertines’ immoral lifestyle

These false teachers were proud of the very things for which they should have been
ashamed! The false teachers of the NT are often characterized by financial and/or sexual exploitation.

SPECIAL TOPIC: SHAME

▣ “who set their minds on earthly things” This shows the origin of much of humanity’s
religiosity (cf. Isa. 29:13; Col. 2:16-23; 3:1-2).

3:20
NASB, NKJV	”For our citizenship is in heaven”
NRSV	”But our citizenship is in heaven”
TEV	”We, however, are citizens of heaven”
NJB	”But our homeland is in heaven”
Peshitta	”But our labours are in heavenly things”

This verse is a contrast to Phil. 3:18-19. The PRONOUN “our” is
IMPHATIC. “Heaven” is PLURAL (cf. 2 Cor. 12:2; Eph. 4:10; Heb. 4:14; 7:26)
following the Hebrew usage (shamayim). Possibly Paul was using the Roman colonial status
of this city as an illustration (cf. Phil. 1:27).

SPECIAL TOPIC: HEAVEN

▣ “we eagerly wait for a Savior, the Lord Jesus Christ” Paul often uses this term
“eagerly wait” in relation to the Second Coming (cf. Rom. 8:19,23,25; 1 Cor. 1:7; Gal. 5:5;
Heb. 9:28). Believers’ desire for the Second Coming is one evidence of their relationship with
Christ and an impetus for Christlike living (cf. Rom. 8:19, 23; 1 Cor. 1:7).

Paul’s emphasis on the Lord’s return is recurrent, but his understanding of the
time element is ambiguous. There are several passages in which Paul includes himself in the group
who would be alive at the Second Coming (cf. 1 Cor. 15:51-52; 2 Corinthians 5; Phil. 3:20;
1 Thess. 4:15,17). However, there are other passages where he asserts a future return beyond his
own lifetime (cf. 1 Cor. 6:14; 2 Cor. 4:14 and especially 2 Thessalonians). It is possible that
the “we” of the first group of texts is literary, or that Paul’s views on this subject developed. It
is difficult to suppose that an inspired author “developed” his theology. A better approach is to
assert a dialectical model. Paul, like all NT writers, asserted the certainty and “soon-ness” of
the Second Coming. Believers are to live in light of the any-moment return of the Lord! However,
Jesus (Matthew 24) and Paul (2 Thessalonians 2) spoke of historical events that must occur before
the Second Coming. Both are somehow true! The return of Jesus is a motivating hope of every
generation of believers but the reality of only one generation!

SPECIAL
TOPIC: THE ANY MOMENT RETURN OF CHRIST vs. NOT YET

This is one of two times Paul calls Jesus “Savior” (cf. Eph. 5:23) before the
Pastoral Letters (1 Timothy, 2 Timothy, Titus), in which he uses the title ten times. This term
came to be a title for the Roman Emperor. In Titus there is a parallel in the use of this term
between God the Father and Jesus the Son (cf. Titus 1:3 vs. 1:4; 2:10 vs. 2:13; 3:4 vs. 3:6). The
early Christians were willing to face death rather than relinquish this title to the Emperor. Both
“Savior” and “Lord” were Imperial Roman titles used by Christians exclusively for Jesus.

3:21 “who will transform the body of our humble state into conformity with the body of His
glory” Paul put a positive emphasis on believers’ bodily existence (cf. 2 Cor. 5:1-10), both
here and in heaven. This is referred to theologically as glorification (cf. Rom. 8:30; 1 John 3:2),
when salvation will be consummated and fully realized. Our body of dust (cf. Ps. 103:14) will be
exchanged and remade (1 Thess. 4:13-18) into a spiritual body like Jesus’ (cf. 1 Cor. 15:45;
1 John 3:2).

SPECIAL TOPIC: GLORY
(DOXA, NT)

▣ “He has even to subject all things to Himself” The resurrected Christ is Lord of
all (cf. 1 Cor. 15:24-28; Col. 1:20).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.

Who is Paul referring to in Phil. 3:2?
Why does Paul give his Jewish credentials?
Practically, how does Phil. 3:10 relate to believers?
Are these false teachers saved?