Chapter Three

The Apostle warns readers against being drawn in by the teaching of those who judaize (1–11). An exhortation to imitate the Apostle in striving toward Christian perfection (12–21).

Philippians 3:1. Furthermore, my brothers, rejoice in the Lord. To write the same things to you is not burdensome to me, and for you it is necessary. Concluding the previous section of the epistle with an exhortation to rejoice in the Lord, the Apostle now turns to a new situation that caused him great concern—namely, the possibility that false teachers who judaize might appear among the Philippians. He portrays their methods of promoting Judaism in harsh terms and, by contrast, describes his own relation to Judaism and its advantages. Specifically, he has renounced all the aspirations of Judaism and devotes himself entirely to being in Christ. This verse constitutes the conclusion of the previous chapter. The Apostle spoke at length about Timothy and Epaphroditus (Phil 2:19-30). The arrival of the latter among the Philippians should bring them joy (Phil 2:29). Regarding other matters which the Apostle did not address (“furthermore”—more accurately: regarding what remains—τά λοιπόν), they too should rejoice. If the Apostle does not speak in detail about these “remaining” matters, it is not because he lacks the desire: he can gladly write on the same subject several times (“the same things”—τά αύτα), and he knows it will be useful (“necessary”) for the readers, because the exhortation to joy will encourage them. But—such is the unspoken thought that marks the transition to the following section—he now needs to address troubling matters and change the tone of his speech.

Philippians 3:2. Beware of dogs, beware of evil workers, beware of those who mutilate the flesh— Philippians 3:3. for we are the circumcision, those who serve God by the Spirit and boast in Christ Jesus and put no confidence in the flesh— The Philippians face a serious threat from false teachers who judaize. They must therefore be very careful—the Apostle repeats the word “beware” three times. The Apostle does not hesitate to use harsh language to characterize these false teachers. He calls them “dogs” in the sense that all their endeavors are unclean at their core, despite their outward appearance of holiness: the dog was considered unclean by the Jews (Isa 66:3; Matt 7:6). They are “evil workers”—more accurately: “bad workmen” in God’s vineyard, because they harm the gospel by introducing into believers’ minds a new and incorrect notion that they must observe, in addition to the gospel’s precepts, the requirements of the Mosaic Law. Finally, they are “circumcision”—more accurately: “mutilation, mere maiming, or the mutilated” (ή κατατομή, whereas true circumcision is called ή περιτομή). In truth, the circumcision demanded by those who judaize has already lost its original symbolic meaning and become merely a meaningless operation. True circumcision is now embodied in Christians: they serve God not by the flesh but by the Spirit, which is what the Old Testament circumcision pointed toward; they trust in the Lord Jesus Christ, not in being circumcised in the flesh or possessing any other fleshly advantage (see further in Phil 3:5-6).

Philippians 3:4. though I also could boast in the flesh. If anyone else considers confidence in the flesh, I have more— Philippians 3:5. circumcised on the eighth day, of the nation Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee— Philippians 3:6. regarding zeal, a persecutor of the Church of God; regarding the righteousness of the law, blameless. To make his warning against those who judaize more persuasive, the Apostle describes his own relationship to the law and to Judaism in general, with all its advantages. He himself possessed everything in which those who judaize might boast or will boast before the Philippians. He received circumcision at the prescribed time (“on the eighth day” after birth); he came from the nation of Israel, not from some Edomite people; he belonged to the tribe of Benjamin, which “remained faithful ally of the tribe of Judah and with it preserved the hope of Israel—the temple, all its orders, and all its promises” (Bp. Theophylact); and he was a Hebrew of Hebrews, that is, a true and pure-blooded Hebrew, descended from a lineage that had not mixed with foreign peoples. All of this, so to speak, was independent of Paul. As for his personal service to Judaism, it was equally great. First, he followed the teaching of the Pharisees, which the Jews considered most correct (Acts 26:5); second, he persecuted the Church of Christ, which testified to his zeal for the Jewish religion (cf. Gal 1:14); and third, he was “blameless” in his adherence to the precepts concerning righteousness—he fulfilled all the ordinances of the law.

Philippians 3:7. But whatever was gain to me, this I have counted loss for the sake of Christ. However, the Apostle has recognized as pure loss (ζημίαν—translated in Russian inaccurately as “loss”) all that previously seemed to him an advantage. Thus his perspective changed when he believed in Christ (“for the sake of Christ”). Indeed, these advantages were harmful to him as a Christian; they hindered him from acquiring the mindset that was in Christ Jesus (Phil 2:5).

Philippians 3:8. But more than that, I count all things as loss compared to the surpassing knowledge of Christ Jesus my Lord. For His sake I have forfeited all things and count them as rubbish, that I may gain Christ— The Apostle repeats this acknowledgment regarding the present time. Even now, having converted to Christianity, the Apostle counts the knowledge—clear understanding of the Lord Jesus Christ, whom he calls “his” with special affection—as far superior to those former Jewish advantages in which he once delighted and which he now considers mere rubbish to be thrown out of a house. He desires only to “gain Christ,” that is, to fully appropriate Christ to himself, to make him his inner treasure, which is attained through the prolonged process of Christian self-development.

Philippians 3:9. and be found in Him, not having my own righteousness which is from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith— The believer must be “found in Christ” as if becoming part of him. But this is possible only on the condition that a person base this striving toward Christ not on his own righteousness, but on confidence that only Christ gives us justification (cf. Rom 10:3). The Apostle calls this righteousness, granted by Christ, righteousness received from God on the basis of faith, because it is God himself acting through Christ in the work of our salvation (Rom 8:32-33). The expression “on the basis of faith” better replaces the phrase “on faith,” according to the Greek text (έπί τή πίστει), and refers to the verb “be found.” The Apostle desires to “be found in Christ” as one who is grounded on faith (Nazaryevsky, p. 123).

Philippians 3:10. that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death— The Apostle renounced all his Jewish advantages (Phil 3:8) for the sake of, first, “knowing Christ”—knowing him experimentally, through inner experience, as his Lord and Redeemer; second, knowing “the power of His resurrection,” that is, the power flowing from His resurrection, which transforms us into a new state—the life of heaven, although it begins and continues here on earth (cf. Phil 3:20); and third, knowing fellowship in His sufferings—that is, to know and experience inwardly, in his own sufferings, the meaning of Christ’s sufferings. “Being conformed to His death.” These words are dependent on the words Phil 3:8: I have forfeited all things. The Apostle means to say that his life is properly not life in the sense that ordinary people attach to this word, but constant dying (1 Cor 15:31) with Christ: constant suffering makes it resemble the death of Christ.

Philippians 3:11. if somehow I may attain to the resurrection from the dead. According to the usual interpretation, the Apostle speaks here of walking the path of suffering in order to deserve resurrection in glory (Chrysostom). But Ewald points out that the Apostle uses an unusual expression here—έξανάστασις ή έχ νεκρών (while ordinarily, to denote “resurrection of the dead,” the Apostle uses the expression άνάστασις νεκρών). Based on a parallel passage from Eph 5:14 (“rise from the dead”), Ewald interprets this expression in a figurative sense, designating spiritual uprising from among the spiritually dead. The Apostle, by renouncing his Jewish advantages, aimed to escape from the deadening environment in which he previously existed. The context of the speech supports the plausibility of such an interpretation.

Philippians 3:12. Not that I have already attained, or have already become perfect, but I strive so that I may lay hold of that for which Christ Jesus also laid hold of me. The Apostle spoke of his perfection, for which he renounced Judaism, apparently as something already fully attained by him, as a matter quite certain. Some dreamers could easily distort his words and say that all Christians in general have already attained perfection (cf. 2 Tim 2:18). The Apostle now says that he still has far to go to reach complete perfection: he has only just begun his long and difficult journey toward it. Here the Apostle has in mind only religious perfection (Phil 3:12-16), but then he also speaks of moral perfection (Phil 3:17 and following). In inviting them to imitate the example of himself and his friends in the latter regard, he speaks with sorrow of many Christians who live only for pleasure, forgetting that the true goal of all Christian striving is life in heaven.

Philippians 3:13. Brothers, I do not consider myself to have grasped it; but one thing I do: forgetting what lies behind and straining forward to what lies ahead— Philippians 3:14. I pursue the goal for the prize of the upward call of God in Christ Jesus. The Apostle has already been seized by Christ, and now pursues him so as not to lose salvation (Blessed Theodoret). He is like a runner in a race competing for speed to win a prize. The Apostle’s life is a constant run, a constant striving forward, aimed at winning the heavenly reward. Just as a runner thinks only of how to reach the finish line as quickly as possible, so the Apostle does not think about what he has accomplished but only about what still lies before him. In this striving he relies on faith in Christ and his promises (“in Christ Jesus”).

Philippians 3:15. Let those of us who are mature think this way; if you think differently about anything, God will reveal it to you. Philippians 3:16. Nevertheless, let us maintain the same standard we have already attained and live by it. This is how one should think about the possibility of “Christian perfection.” Perhaps the readers still do not understand that such perfection cannot exist on earth, but they will understand it in time: “our God” (that is, God as Father of Christians—in Greek the word God—θεός is used with the article—ό) will reveal it to them. For now, they should hold fast to what they have already attained and not turn back.

Philippians 3:17. Join together in following my example, brothers, and observe those who live according to the pattern you have in us. Philippians 3:18. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ— Philippians 3:19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who are minded on earthly things. The Apostle now begins to speak against moral corruption. He himself and his friends should serve as examples for the Philippian Christians, and in that case the readers will be able to protect themselves from the influence of immoral people, of whom unfortunately there are many among them. The life of such Christians stands in direct opposition to what the cross of Christ teaches. Indeed, those who belong to Christ have crucified their flesh with its passions and desires (Gal 5:24). Such dissolute Christians will not share in the blessedness that the cross of Christ guarantees for those who honor it. These people are true idolaters, because they serve their belly as an idol and even boast in their shameful conduct. Apparently, the Apostle does not here refer to the Judaizers mentioned earlier (Phil 3:2 and following), but to ordinary Christians who have not been able to shed the former vices that dominated them in paganism.

Philippians 3:20. But our citizenship is in heaven, from which we also eagerly wait for a Savior, the Lord Jesus Christ— Philippians 3:21. who will transform our lowly body to conform to His glorious body, by the power that enables Him to bring all things into subjection to Himself. Such a life direction is completely incompatible with Christianity. The citizenship of a Christian (more accurately: civil status—τό πολίτευμα) is in heaven. Earth is something foreign to the Christian. His thoughts are directed to where Christ is (Col 3:1 and following) and from where He will appear to bring believers to their desired goal. They await that Christ will then transform their earthly body, in which they feel bound (cf. Rom 8:23), and which will be replaced by another, similar to the bright body in which Christ rose from the dead (cf. Rom 8:29). The Apostle Paul understands this transformation of bodies as the action of the miraculous power of the Lord Jesus Christ and as extending to all Christians, both living and dead (1 Cor 15:51 and following).