返回Chapter 3
Chapter 3
Chapter Three
Phil. 3:1. Finally, my brethren, rejoice in the Lord.
Since the Philippians were in sorrow, not knowing what situation Paul's affairs were in, how the matter of preaching was going, what the condition of Epaphroditus' illness was, and he resolved all of this by saying that the preaching is advancing, and I am coming to you, and Epaphroditus has already been sent, the Apostle Paul says: "finally, rejoice," because there is no longer any reason not to rejoice. He calls the Galatians children, since they needed correction, but the Philippians he calls brothers, since he treats them with respect. He said well: "in the Lord," since worldly joy is not true joy, but in the Lord even sorrows bring joy. Or, since the Lord has eased our affairs, rejoice.
Phil. 3:1. To write the same things to you is not burdensome for me, and for you it is edifying.
Having prefaced many praises, he begins to make his exhortation, so as not to appear burdensome from the very start.
Phil. 3:2. Beware of dogs,
There were certain Jews who, distorting Christianity, preached the Gospel while mixing Jewish views into it. Since they could not easily be recognized, the apostle says: look out, beware, pay attention so that there are none of them among you. Previously it was the Gentiles who were called dogs, but now such Jews are, because they are shameless, insolent toward the light of truth, and slandered everyone.
Phil. 3:2. Beware of evil workers,
Here he deprives them even of the name "dogs"; because many dogs, he says, are close to the table, and also guard the houses of their masters. But these, although they do act, act for evil, and their action is far worse than inaction itself, since they destroy what has been well ordered.
Phil. 3:2. Beware of the circumcision,
That is, those who have circumcision. Circumcision was once considered great and precious among the Jews, since for its sake even the Sabbath was broken. But since it has now been abolished, it has remained nothing other than simply a cutting off of flesh, for when this action ceased to be lawful, it is nothing other than a cutting off of flesh. Or: "beware of the circumcision," that is, the Jews who were trying to divide the Church.
Phil. 3:3. For the circumcision are we, who serve God in the spirit
If, he says, one must seek circumcision, then you will find it among us, who spiritually, that is, with soul and mind, serve God. Those circumcised in soul and serving God with it — these are the ones who have the true circumcision, as much higher as the soul is higher than the body. He did not say: we have circumcision, but: we, for man himself is circumcision united with virtues. And again he did not say: in them there is circumcision, but they themselves are perdition and evil.
Phil. 3:3. and boasting in Christ Jesus, and not putting confidence in the flesh,
So then, which is better: to boast in Christ, who circumcises our hearts and through baptism raises us to the dignity of sons of God, or to boast in the flesh, that is, to take pride in fleshly circumcision only because they are children of Abraham?
Phil. 3:4. though I might also have confidence in the flesh.
If I, he says, came from the Gentiles, then someone might say that I condemn circumcision because I supposedly do not have noble Jewish descent. But now I myself, he says, have the very same thing in which you boast—hope and boasting in fleshly circumcision. So then, it is evident that I condemn circumcision not because I lack, as you say, your nobility, but for the sake of the truth itself.
Phil. 3:4. If anyone else thinks to have confidence in the flesh, I more so,
Pay attention to his wisdom: he named no one by name, so as not to arouse hatred by such speech; and by the expression "if anyone else thinks" he shows that others compelled him to such words. He said well: "thinks" – either because the Jews could not place as much hope in circumcision as he could; or because hope in circumcision is not true, but only seems so.
Phil. 3:5. Circumcised on the eighth day.
That which they especially boasted of, namely circumcision, he places first. By the expression "on the eighth day" he showed that he was not a proselyte.
Phil. 3:5. From the tribe of Israel,
That is, not from parents who were proselytes, but from the race of the Israelites themselves.
Phil. 3:5. Of the tribe of Benjamin,
That is, from the more illustrious part of the lineage; for everything pertaining to the priesthood belonged to the lot of this tribe.
Phil. 3:5. A Hebrew of Hebrews.
As for my ancestors, I am, he says, descended from noble Jews. It was possible to be of the race of Israel but not a Hebrew of Hebrews. For with many the matter was spoiled by the fact that they did not even know the Hebrew language, living in dispersion among the Gentiles, and did not precisely observe the Scriptures. But I, he says, am a Hebrew, that is, I preserve this character. Or the apostle is pointing by this to his especially noble origin.
Phil. 3:5. By teaching a Pharisee,
What the apostle spoke of above, namely: circumcision, descent from the race of Israel, and so on — all of this did not depend on his own power. Now, however, he speaks of a matter that was accomplished by his own choice: "according to the teaching," he says, "a Pharisee," that is, according to the study of the law. The Pharisees were the most renowned sect among the Jews.
Phil. 3:6. as to zeal – a persecutor of the Church of God,
Since some of the Pharisees were not particularly zealous for the law, the apostle says that he was so zealous that he persecuted the disciples of Christ.
Phil. 3:6. Blameless according to the righteousness of the law.
Since many were zealots out of love of power and for other motives, and not for the sake of the law, the apostle says that, being blameless according to the righteousness of the law, how could I have been a persecutor for the sake of anything human, and not out of divine zeal.
Phil. 3:7. But what things were gain to me, those I counted loss for Christ.
Phil. 3:8. Indeed, I also count all things as loss for the excellence of the knowledge of Christ Jesus, my Lord.
Here the heretics who condemn the law say: behold, Paul calls it "loss" — how then could it have been given by God? But first of all, let us be grateful that the Holy Spirit so arranged it that they accept these words as if speaking in their favor. If this were not so, they would simply have destroyed these words, as they did many others. Then, pay attention: the apostle did not say directly that the law is loss, but "I count" it "as loss," since the law in itself is not loss. Otherwise, how could it lead to Christ, when understood correctly? Before, understanding it falsely, I did not turn to Christ; but afterwards, having learned the truth, I turned to Christ, and the law then showed me that it was loss at the time when I, understanding it falsely, did not turn to Christ. But in itself the law is gain. Listen further: he did not say "what I considered an advantage," but "what was," since the law is truly an "advantage," because, freeing people from savagery and superstition and becoming a ladder, it leads us to life in Christ. Just as one who ascends a ladder does not despise the steps — on the contrary, he remains grateful, because without them he could not have ascended. So also the law was gain, but now we count it as loss and harm, not because it is such in reality, but because there is a greater grace. Or as a man possessing silver, if he finds gold and cannot possess both, counts it a harm to hold on to the silver and keeps the gold — so also the law becomes a harm if it leads away from Christ, but if it were to lead to Him, it would not be a harm. Therefore, he says, I not only formerly counted the law as loss, but even now I count it as such. Why then? Because of the surpassing excellence of grace. Do you see, he makes a comparison. But only things of the same kind are compared, and therefore what surpasses, surpasses something of its own kind. The law too is knowledge, but a lesser one; just as a lamp is light, but not such light as the light of the sun, although it is still light.
Phil. 3:8. for Him I have given up everything, and count all things as rubbish, in order to gain Christ
For Christ's sake, he says, I renounced everything, that is, I counted all things as loss, or I rejected everything. Do you see after this that the law is not loss in itself, but for Christ's sake? Whether the word "refuse" refers to the law is not clear. It is more plausible that here he is speaking generally about worldly affairs, for he said above: "for His sake I renounced everything," that is, everything worldly. But if what was said is applied to the law as well, there will be no dishonor to it. For "refuse" is the chaff or stalk of wheat; but the stalk serves as the protection and support of the wheat, so that if there were no stalk, there would be no wheat either. But when the latter has ripened and been gathered, then the stalk becomes unnecessary. In exactly the same way, the law is the confirmation and witness of grace; when the latter appeared, one should no longer remain with the letter of the law.
Phil. 3:9. and be found in Him not with my own righteousness, which is from the law, but with that which is through faith in Christ, with the righteousness from God
So that I might not have my own righteousness, derived from the works of the law, as though already accomplished by me, for there is no righteousness from works, because I have not accomplished these works; but that I might have the righteousness that comes through faith in Christ, which is the righteousness from God, that is, a gift of God — a righteousness that justifies believers by grace. "For if you confess with your mouth Jesus as Lord, and believe in your heart, you will be saved" (Rom. 10:9). And the divine gifts surpass to the greatest degree the insignificance of works accomplished by human effort, just as wheat is much better than straw.
Phil. 3:9. by faith;
Phil. 3:10. That I may know Him, and the power of His resurrection,
So, knowledge comes through faith. For what reasoning will prove the resurrection to us? None, but faith. If the resurrection is known by faith, then how will the greater thing—the birth—be known by the mind? But why is it greater? Because there are many examples of resurrection, since many were raised even before Christ. But no one was born of a virgin. Therefore the righteousness that is from God consists in faith, that is, it rests upon it and has it as its foundation. He said: "and the power of the resurrection." Indeed, great power is needed in order to rise again. And on the other hand, the resurrection gives us power to walk along the same path by which Christ walked.
Phil. 3:10. and participation in His sufferings,
Being persecuted and oppressed, he says, we become partakers of the sufferings of Christ. For if we did not believe that we would reign with Him, we would not endure so much and so greatly. Note that the one who suffers most truly believes in the resurrection of Christ. Listen further.
Phil. 3:10. Becoming conformed to His death,
That is, becoming completely like Him. As He suffered from people, so I too must suffer. Because persecutions and sufferings depict the image of His death, and we, so to speak, become christs insofar as we suffer. Do you see how great is the dignity of sufferings?
Phil. 3:11. If by any means I might attain unto the resurrection of the dead.
What then? If you had not suffered, Paul, would you not have risen? But by resurrection understand here His most glorious ascension on the clouds, because all will rise, but not all will be caught up on the clouds: sinners below await the Judge, while the saints are caught up on the clouds to meet the Lord. You will understand what has been said from the following. Christ died, he says, and I die. He rose with glory, and I strive to attain the same glorious resurrection. Notice the caution of the one who accomplished so much and who is above other men: "that I may attain," he says, for I am not yet certain — so humble-minded is he. He speaks of this in another place as well: "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12); and again: "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27).
Phil. 3:12. I say this not because I have already attained, or am already perfected;
Having said "that I may attain," he confirms this by saying: I spoke so uncertainly because I have not yet attained the prize, I have not yet been perfected.
Phil. 3:12. But I press on, if I may also lay hold of that for which Christ Jesus has also laid hold of me.
He says: I am still in the struggle, still pressing forward, whether I might somehow attain the end and the reward. Then, showing that this is his duty, he adds: for this very reason "Christ laid hold of me," that is, when I was among the lost and rejected, Christ pursued me and overtook me as I was fleeing, and turned me back to Himself. Therefore I myself must also pursue Him, so that I may overtake Him. He said very expressively: "I press on," because one who presses on pays no attention to anything else except that toward which he presses on, overlooking everything, even what is most dear and most necessary. So we too must hasten, paying no attention to any obstacles.
Phil. 3:13. Brethren, I do not count myself to have apprehended;
Since he had previously praised the Philippians greatly, now, humbling their thoughts, he says: I too, your teacher, do not yet consider myself to have attained full perfection — just as if someone were to say of a runner that he has not yet completed the entire course. How then does he say in another place: "I have finished the course" (2 Tim. 4:7)? But he said that in view of death.
Phil. 3:13. but only, forgetting what is behind and reaching forward,
I do one thing, he says, I strive for one thing only — to always move forward. I forget the deeds I have accomplished and leave them behind, and I do not recall them at all, and thus I press forward toward what I still lack. For he who thinks he has already completed the course stops, as though he has already fulfilled everything. What then does "reaching forth" mean? It means trying to grasp something before having reached it; it means outrunning one's feet, though already running, with the rest of the body, leaning forward — which comes from great zeal.
Phil. 3:14. I press toward the goal, toward the prize of the high calling of God in Christ Jesus.
I, he says, run not aimlessly, but fix my gaze upon the goal. And what is this goal? "The prize of the high calling," that is, of the incorruptible one, which is in the heavens; because the contest takes place below, but the crown is above, in the brightness of the saints. For even a king, bestowing greater honor upon the contestants, crowns them by summoning them to the heights. In order to show that everything is done with the help of Christ, without which even the contest is unsuccessful, he says: "in Christ Jesus," that is, with His assistance.
Phil. 3:15. Therefore, as many of us as are perfect, let us be thus minded;
What then is this? It is to forget what is behind. It is the mark of a perfect man not to consider himself perfect; for perfection consists in not relying on oneself.
Phil. 3:15. If you think otherwise about anything, God will reveal this to you as well.
Here Paul encourages the Philippians: if, he says, you think that you have done everything, then God will show you, as to those who do not know, what is proper. This is said concerning the perfection of life and so that they would not consider themselves perfect.
Phil. 3:16. Nevertheless, whereto we have already attained, let us mind the same thing, and let us walk by the same rule.
What, he says, we have done until now, that we must also hold to, that is, unity of mind and peace; "and live by that rule," that is, by the same faith and for the same goal. For a rule admits neither addition nor subtraction. Therefore, do not transgress the commandments of the Holy Spirit.
Phil. 3:17. Be imitators of me, brethren, and observe those who walk according to the pattern which you have in us.
Above he said: "beware of dogs," and thus distanced the Philippians from them. Now he draws them near to those who lead a good life; for this is what "mark" means, that is, pay attention to them and, seeing in them the original pattern, imitate them; as in me you have an example, so also in them. For he taught them not only by words, but also in his life and conduct he showed himself as an example; and in this consists perfect teaching.
Phil. 3:18. For many, of whom I often told you, and now tell you even with tears,
He does not name such people by name, so as not to cause agitation, but still gives the Philippians an idea of them when he says: "of whom I often told you." And now, since the evil has increased and spread, I cannot even remember them without tears. Do you see his compassion? He wept not over his own vices (for he had none), but over the fact that others lived without being aware of their vices and in pleasures.
Phil. 3:18. They act as enemies of the cross of Christ.
Some hypocritically professed Christianity, but lived in pleasures and comfort, and it is these whom the apostle calls enemies of the cross. Because the cross seeks a soul ready for death, thirsting for danger. But they are free from this and live in a manner completely opposite to it. If they loved the cross, they would love the cruciform life, that is, a bitter life. After this, shall we not tremble at the thought that he who is a friend of luxury, earthly comfort, and security is an enemy of the cross of Christ?
Phil. 3:19. Their end is destruction, their god is their belly,
Because they serve him as God and seek to please him in every way. For some, money is their god; for others, the belly; about them Paul says in another place: "let us eat and drink, for tomorrow we die" (1 Cor. 15:32). Behold, a new form of idolatry.
Phil. 3:19. and their glory is in their shame,
Some understand this as referring to circumcision, which they considered a glory, but which is in reality a disgrace. But this is incorrect; through this he shows their foolishness. For those who sin ought to be ashamed and hide themselves; but they consider it a glory for themselves.
Phil. 3:19. They think about earthly things.
Because their god is their belly, thinking nothing of spiritual or heavenly things.
Phil. 3:20. But our citizenship is in heaven, from whence we also await the Savior, our Lord Jesus Christ.
So, we must think about things above, we must strive toward our fatherland, where we are appointed to live, since our Lord and King is there, and from there we await His coming in the glory of the Father with the holy angels. So, both the place and the person ought to arouse you to shame.
Phil. 3:21. Who shall transform our lowly body
Much does our body now endure: it is bound, scourged, and subjected to countless calamities. Therefore it is called a "body of humiliation," because it is subject to corruption and decay. But it will be transformed, that is, while remaining the same, it will be clothed in incorruption; for by transformation one must understand liberation from corruption.
Phil. 3:21. So that it will be conformed to His glorious Body,
Since the body of ours, he says, has become like the Body of Christ through communion in sufferings, it will also become the same in His glory. Ah! What did he say? Our body will be conformed to that Body which the angels worship, which sits at the right hand of the Father; our body will be like that most glorious Body and will be glorified just as it is. Therefore, even if the whole universe were to weep and mourn over those who have lost such glory, would it mourn them worthily?
Phil. 3:21. By the power by which He works and subjects all things to Himself.
Since the apostle spoke of something great and almost incredible, he therefore says: do not doubt, for He has the power by which He accomplishes all things and by which He has subjected angels, archangels, and demons. Therefore, if He accomplished such great things, then all the more can He accomplish what is far less. Who then subjected? Some say that God the Father subjected all things to Him, that is, to Christ. But this does not follow from what precedes, because the apostle did not speak above about the Father. Therefore, it is better to understand this as referring to Christ, Who by the power of His Divinity subjected all things to Himself, that is, to His Body. Let us not fear that we are somehow dividing Christ; we know Him as one even in the distinction of His natures.
Phil. 3:1. Finally, my brethren, rejoice in the Lord.
Since the Philippians were in sorrow, not knowing what situation Paul's affairs were in, how the matter of preaching was going, what the condition of Epaphroditus' illness was, and he resolved all of this by saying that the preaching is advancing, and I am coming to you, and Epaphroditus has already been sent, the Apostle Paul says: "finally, rejoice," because there is no longer any reason not to rejoice. He calls the Galatians children, since they needed correction, but the Philippians he calls brothers, since he treats them with respect. He said well: "in the Lord," since worldly joy is not true joy, but in the Lord even sorrows bring joy. Or, since the Lord has eased our affairs, rejoice.
Phil. 3:1. To write the same things to you is not burdensome for me, and for you it is edifying.
Having prefaced many praises, he begins to make his exhortation, so as not to appear burdensome from the very start.
Phil. 3:2. Beware of dogs,
There were certain Jews who, distorting Christianity, preached the Gospel while mixing Jewish views into it. Since they could not easily be recognized, the apostle says: look out, beware, pay attention so that there are none of them among you. Previously it was the Gentiles who were called dogs, but now such Jews are, because they are shameless, insolent toward the light of truth, and slandered everyone.
Phil. 3:2. Beware of evil workers,
Here he deprives them even of the name "dogs"; because many dogs, he says, are close to the table, and also guard the houses of their masters. But these, although they do act, act for evil, and their action is far worse than inaction itself, since they destroy what has been well ordered.
Phil. 3:2. Beware of the circumcision,
That is, those who have circumcision. Circumcision was once considered great and precious among the Jews, since for its sake even the Sabbath was broken. But since it has now been abolished, it has remained nothing other than simply a cutting off of flesh, for when this action ceased to be lawful, it is nothing other than a cutting off of flesh. Or: "beware of the circumcision," that is, the Jews who were trying to divide the Church.
Phil. 3:3. For the circumcision are we, who serve God in the spirit
If, he says, one must seek circumcision, then you will find it among us, who spiritually, that is, with soul and mind, serve God. Those circumcised in soul and serving God with it — these are the ones who have the true circumcision, as much higher as the soul is higher than the body. He did not say: we have circumcision, but: we, for man himself is circumcision united with virtues. And again he did not say: in them there is circumcision, but they themselves are perdition and evil.
Phil. 3:3. and boasting in Christ Jesus, and not putting confidence in the flesh,
So then, which is better: to boast in Christ, who circumcises our hearts and through baptism raises us to the dignity of sons of God, or to boast in the flesh, that is, to take pride in fleshly circumcision only because they are children of Abraham?
Phil. 3:4. though I might also have confidence in the flesh.
If I, he says, came from the Gentiles, then someone might say that I condemn circumcision because I supposedly do not have noble Jewish descent. But now I myself, he says, have the very same thing in which you boast—hope and boasting in fleshly circumcision. So then, it is evident that I condemn circumcision not because I lack, as you say, your nobility, but for the sake of the truth itself.
Phil. 3:4. If anyone else thinks to have confidence in the flesh, I more so,
Pay attention to his wisdom: he named no one by name, so as not to arouse hatred by such speech; and by the expression "if anyone else thinks" he shows that others compelled him to such words. He said well: "thinks" – either because the Jews could not place as much hope in circumcision as he could; or because hope in circumcision is not true, but only seems so.
Phil. 3:5. Circumcised on the eighth day.
That which they especially boasted of, namely circumcision, he places first. By the expression "on the eighth day" he showed that he was not a proselyte.
Phil. 3:5. From the tribe of Israel,
That is, not from parents who were proselytes, but from the race of the Israelites themselves.
Phil. 3:5. Of the tribe of Benjamin,
That is, from the more illustrious part of the lineage; for everything pertaining to the priesthood belonged to the lot of this tribe.
Phil. 3:5. A Hebrew of Hebrews.
As for my ancestors, I am, he says, descended from noble Jews. It was possible to be of the race of Israel but not a Hebrew of Hebrews. For with many the matter was spoiled by the fact that they did not even know the Hebrew language, living in dispersion among the Gentiles, and did not precisely observe the Scriptures. But I, he says, am a Hebrew, that is, I preserve this character. Or the apostle is pointing by this to his especially noble origin.
Phil. 3:5. By teaching a Pharisee,
What the apostle spoke of above, namely: circumcision, descent from the race of Israel, and so on — all of this did not depend on his own power. Now, however, he speaks of a matter that was accomplished by his own choice: "according to the teaching," he says, "a Pharisee," that is, according to the study of the law. The Pharisees were the most renowned sect among the Jews.
Phil. 3:6. as to zeal – a persecutor of the Church of God,
Since some of the Pharisees were not particularly zealous for the law, the apostle says that he was so zealous that he persecuted the disciples of Christ.
Phil. 3:6. Blameless according to the righteousness of the law.
Since many were zealots out of love of power and for other motives, and not for the sake of the law, the apostle says that, being blameless according to the righteousness of the law, how could I have been a persecutor for the sake of anything human, and not out of divine zeal.
Phil. 3:7. But what things were gain to me, those I counted loss for Christ.
Phil. 3:8. Indeed, I also count all things as loss for the excellence of the knowledge of Christ Jesus, my Lord.
Here the heretics who condemn the law say: behold, Paul calls it "loss" — how then could it have been given by God? But first of all, let us be grateful that the Holy Spirit so arranged it that they accept these words as if speaking in their favor. If this were not so, they would simply have destroyed these words, as they did many others. Then, pay attention: the apostle did not say directly that the law is loss, but "I count" it "as loss," since the law in itself is not loss. Otherwise, how could it lead to Christ, when understood correctly? Before, understanding it falsely, I did not turn to Christ; but afterwards, having learned the truth, I turned to Christ, and the law then showed me that it was loss at the time when I, understanding it falsely, did not turn to Christ. But in itself the law is gain. Listen further: he did not say "what I considered an advantage," but "what was," since the law is truly an "advantage," because, freeing people from savagery and superstition and becoming a ladder, it leads us to life in Christ. Just as one who ascends a ladder does not despise the steps — on the contrary, he remains grateful, because without them he could not have ascended. So also the law was gain, but now we count it as loss and harm, not because it is such in reality, but because there is a greater grace. Or as a man possessing silver, if he finds gold and cannot possess both, counts it a harm to hold on to the silver and keeps the gold — so also the law becomes a harm if it leads away from Christ, but if it were to lead to Him, it would not be a harm. Therefore, he says, I not only formerly counted the law as loss, but even now I count it as such. Why then? Because of the surpassing excellence of grace. Do you see, he makes a comparison. But only things of the same kind are compared, and therefore what surpasses, surpasses something of its own kind. The law too is knowledge, but a lesser one; just as a lamp is light, but not such light as the light of the sun, although it is still light.
Phil. 3:8. for Him I have given up everything, and count all things as rubbish, in order to gain Christ
For Christ's sake, he says, I renounced everything, that is, I counted all things as loss, or I rejected everything. Do you see after this that the law is not loss in itself, but for Christ's sake? Whether the word "refuse" refers to the law is not clear. It is more plausible that here he is speaking generally about worldly affairs, for he said above: "for His sake I renounced everything," that is, everything worldly. But if what was said is applied to the law as well, there will be no dishonor to it. For "refuse" is the chaff or stalk of wheat; but the stalk serves as the protection and support of the wheat, so that if there were no stalk, there would be no wheat either. But when the latter has ripened and been gathered, then the stalk becomes unnecessary. In exactly the same way, the law is the confirmation and witness of grace; when the latter appeared, one should no longer remain with the letter of the law.
Phil. 3:9. and be found in Him not with my own righteousness, which is from the law, but with that which is through faith in Christ, with the righteousness from God
So that I might not have my own righteousness, derived from the works of the law, as though already accomplished by me, for there is no righteousness from works, because I have not accomplished these works; but that I might have the righteousness that comes through faith in Christ, which is the righteousness from God, that is, a gift of God — a righteousness that justifies believers by grace. "For if you confess with your mouth Jesus as Lord, and believe in your heart, you will be saved" (Rom. 10:9). And the divine gifts surpass to the greatest degree the insignificance of works accomplished by human effort, just as wheat is much better than straw.
Phil. 3:9. by faith;
Phil. 3:10. That I may know Him, and the power of His resurrection,
So, knowledge comes through faith. For what reasoning will prove the resurrection to us? None, but faith. If the resurrection is known by faith, then how will the greater thing—the birth—be known by the mind? But why is it greater? Because there are many examples of resurrection, since many were raised even before Christ. But no one was born of a virgin. Therefore the righteousness that is from God consists in faith, that is, it rests upon it and has it as its foundation. He said: "and the power of the resurrection." Indeed, great power is needed in order to rise again. And on the other hand, the resurrection gives us power to walk along the same path by which Christ walked.
Phil. 3:10. and participation in His sufferings,
Being persecuted and oppressed, he says, we become partakers of the sufferings of Christ. For if we did not believe that we would reign with Him, we would not endure so much and so greatly. Note that the one who suffers most truly believes in the resurrection of Christ. Listen further.
Phil. 3:10. Becoming conformed to His death,
That is, becoming completely like Him. As He suffered from people, so I too must suffer. Because persecutions and sufferings depict the image of His death, and we, so to speak, become christs insofar as we suffer. Do you see how great is the dignity of sufferings?
Phil. 3:11. If by any means I might attain unto the resurrection of the dead.
What then? If you had not suffered, Paul, would you not have risen? But by resurrection understand here His most glorious ascension on the clouds, because all will rise, but not all will be caught up on the clouds: sinners below await the Judge, while the saints are caught up on the clouds to meet the Lord. You will understand what has been said from the following. Christ died, he says, and I die. He rose with glory, and I strive to attain the same glorious resurrection. Notice the caution of the one who accomplished so much and who is above other men: "that I may attain," he says, for I am not yet certain — so humble-minded is he. He speaks of this in another place as well: "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12); and again: "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27).
Phil. 3:12. I say this not because I have already attained, or am already perfected;
Having said "that I may attain," he confirms this by saying: I spoke so uncertainly because I have not yet attained the prize, I have not yet been perfected.
Phil. 3:12. But I press on, if I may also lay hold of that for which Christ Jesus has also laid hold of me.
He says: I am still in the struggle, still pressing forward, whether I might somehow attain the end and the reward. Then, showing that this is his duty, he adds: for this very reason "Christ laid hold of me," that is, when I was among the lost and rejected, Christ pursued me and overtook me as I was fleeing, and turned me back to Himself. Therefore I myself must also pursue Him, so that I may overtake Him. He said very expressively: "I press on," because one who presses on pays no attention to anything else except that toward which he presses on, overlooking everything, even what is most dear and most necessary. So we too must hasten, paying no attention to any obstacles.
Phil. 3:13. Brethren, I do not count myself to have apprehended;
Since he had previously praised the Philippians greatly, now, humbling their thoughts, he says: I too, your teacher, do not yet consider myself to have attained full perfection — just as if someone were to say of a runner that he has not yet completed the entire course. How then does he say in another place: "I have finished the course" (2 Tim. 4:7)? But he said that in view of death.
Phil. 3:13. but only, forgetting what is behind and reaching forward,
I do one thing, he says, I strive for one thing only — to always move forward. I forget the deeds I have accomplished and leave them behind, and I do not recall them at all, and thus I press forward toward what I still lack. For he who thinks he has already completed the course stops, as though he has already fulfilled everything. What then does "reaching forth" mean? It means trying to grasp something before having reached it; it means outrunning one's feet, though already running, with the rest of the body, leaning forward — which comes from great zeal.
Phil. 3:14. I press toward the goal, toward the prize of the high calling of God in Christ Jesus.
I, he says, run not aimlessly, but fix my gaze upon the goal. And what is this goal? "The prize of the high calling," that is, of the incorruptible one, which is in the heavens; because the contest takes place below, but the crown is above, in the brightness of the saints. For even a king, bestowing greater honor upon the contestants, crowns them by summoning them to the heights. In order to show that everything is done with the help of Christ, without which even the contest is unsuccessful, he says: "in Christ Jesus," that is, with His assistance.
Phil. 3:15. Therefore, as many of us as are perfect, let us be thus minded;
What then is this? It is to forget what is behind. It is the mark of a perfect man not to consider himself perfect; for perfection consists in not relying on oneself.
Phil. 3:15. If you think otherwise about anything, God will reveal this to you as well.
Here Paul encourages the Philippians: if, he says, you think that you have done everything, then God will show you, as to those who do not know, what is proper. This is said concerning the perfection of life and so that they would not consider themselves perfect.
Phil. 3:16. Nevertheless, whereto we have already attained, let us mind the same thing, and let us walk by the same rule.
What, he says, we have done until now, that we must also hold to, that is, unity of mind and peace; "and live by that rule," that is, by the same faith and for the same goal. For a rule admits neither addition nor subtraction. Therefore, do not transgress the commandments of the Holy Spirit.
Phil. 3:17. Be imitators of me, brethren, and observe those who walk according to the pattern which you have in us.
Above he said: "beware of dogs," and thus distanced the Philippians from them. Now he draws them near to those who lead a good life; for this is what "mark" means, that is, pay attention to them and, seeing in them the original pattern, imitate them; as in me you have an example, so also in them. For he taught them not only by words, but also in his life and conduct he showed himself as an example; and in this consists perfect teaching.
Phil. 3:18. For many, of whom I often told you, and now tell you even with tears,
He does not name such people by name, so as not to cause agitation, but still gives the Philippians an idea of them when he says: "of whom I often told you." And now, since the evil has increased and spread, I cannot even remember them without tears. Do you see his compassion? He wept not over his own vices (for he had none), but over the fact that others lived without being aware of their vices and in pleasures.
Phil. 3:18. They act as enemies of the cross of Christ.
Some hypocritically professed Christianity, but lived in pleasures and comfort, and it is these whom the apostle calls enemies of the cross. Because the cross seeks a soul ready for death, thirsting for danger. But they are free from this and live in a manner completely opposite to it. If they loved the cross, they would love the cruciform life, that is, a bitter life. After this, shall we not tremble at the thought that he who is a friend of luxury, earthly comfort, and security is an enemy of the cross of Christ?
Phil. 3:19. Their end is destruction, their god is their belly,
Because they serve him as God and seek to please him in every way. For some, money is their god; for others, the belly; about them Paul says in another place: "let us eat and drink, for tomorrow we die" (1 Cor. 15:32). Behold, a new form of idolatry.
Phil. 3:19. and their glory is in their shame,
Some understand this as referring to circumcision, which they considered a glory, but which is in reality a disgrace. But this is incorrect; through this he shows their foolishness. For those who sin ought to be ashamed and hide themselves; but they consider it a glory for themselves.
Phil. 3:19. They think about earthly things.
Because their god is their belly, thinking nothing of spiritual or heavenly things.
Phil. 3:20. But our citizenship is in heaven, from whence we also await the Savior, our Lord Jesus Christ.
So, we must think about things above, we must strive toward our fatherland, where we are appointed to live, since our Lord and King is there, and from there we await His coming in the glory of the Father with the holy angels. So, both the place and the person ought to arouse you to shame.
Phil. 3:21. Who shall transform our lowly body
Much does our body now endure: it is bound, scourged, and subjected to countless calamities. Therefore it is called a "body of humiliation," because it is subject to corruption and decay. But it will be transformed, that is, while remaining the same, it will be clothed in incorruption; for by transformation one must understand liberation from corruption.
Phil. 3:21. So that it will be conformed to His glorious Body,
Since the body of ours, he says, has become like the Body of Christ through communion in sufferings, it will also become the same in His glory. Ah! What did he say? Our body will be conformed to that Body which the angels worship, which sits at the right hand of the Father; our body will be like that most glorious Body and will be glorified just as it is. Therefore, even if the whole universe were to weep and mourn over those who have lost such glory, would it mourn them worthily?
Phil. 3:21. By the power by which He works and subjects all things to Himself.
Since the apostle spoke of something great and almost incredible, he therefore says: do not doubt, for He has the power by which He accomplishes all things and by which He has subjected angels, archangels, and demons. Therefore, if He accomplished such great things, then all the more can He accomplish what is far less. Who then subjected? Some say that God the Father subjected all things to Him, that is, to Christ. But this does not follow from what precedes, because the apostle did not speak above about the Father. Therefore, it is better to understand this as referring to Christ, Who by the power of His Divinity subjected all things to Himself, that is, to His Body. Let us not fear that we are somehow dividing Christ; we know Him as one even in the distinction of His natures.