| Back to Home Page | Back to
Book Index |
Philippians
Chapter Three
Philippians 3
In chapter 3 Paul resumes his exhortation; but it was not
burdensome to him
and it was safe for them (danger being present and his
tender love watchful)
to renew his warnings and instructions respecting the
admixture of Judaising principles with the doctrine of a glorified Christ. It
was in fact to destroy the latter and to reinstate the flesh (that is
sin and
alienation from God) in its place. It was the first man
already rejected and
condemned
and not the second Man. Yet it is not in the shape of sin that the
flesh appears here
but in that of righteousness
of all that is respectable
and religious
of ordinances which had the venerable weight of antiquity
attached to them
and as to their origin
if all had not been done away in
Christ
the authority of God Himself.
To the apostle
who knew Christ in heaven
all this was but a bait to
draw the Christian away from Christ
and throw him back again into the ruin out
of which Christ had drawn him. And this would be so much the worse
because it
would be to abandon a known and glorified Christ
and to return to that which
had been proved to be of no value through the flesh. The apostle therefore
spares neither the doctrine nor those who taught it.
The glory which he had seen
his contests with these
false teachers
the state into which they had thrown the assembly
Jerusalem
and Rome
his liberty and his prison-all
had gained him the experience of what
Judaism was worth as to the assembly of God. They were dogs
evil workers
that
is workers of malice and wickedness. It was not the circumcision. He treats it
with profound contempt
and uses language
the harshness of which is justified
by his love for theassembly; for love is severe towards those who
devoid of conscience
corrupt the object of that love. It was the concision.
When evil without shame
and labouring to produce evil
under a disgraceful veil of religion
is manifested in its true character
mildness is a crime against the objects of the love of Christ. If we love Him
we shall in our intercourse with the assembly give the evil its true character
which it seeks to hide. This is real love and faithfulness to Christ. The
apostle had certainly not failed in condescension to the weak in this respect.
He had carried it far; his prison testified it. And now the assembly
deprived
of his energy and that spiritual decision which was full of love to all which
is good
was more in danger than ever. The experience of a whole life of
activity
of the greatest patience
of four years' reflection in prison
led to
these forcible and urgent words
"Beware of dogs
beware of evil workers
beware of the concision." The doctrine of the epistle to the Ephesians
the exhortation of that to the Colossians
the affection of that to these
Philippians
with the denunciation contained in chapter 3:2
date from the same
epoch
and are marked with the same love.
But it sufficed to denounce them. Elsewhere
where they
were not well known
he gave details
as in the case of Timotheus
who had
still to watch over the assembly. It was sufficient now to point out their
well-known character. Whatever Judaised
whatever sought to mingle law and
gospel
trusting in ordinances and the Spirit
was shameless
malicious
and
contemptible. But the apostle will rather occupy himself with the power that
delivers from it. We are the circumcision (that which is really separate from
the evil
that which is dead to sin and to the flesh)
we who worship God
not
in the false pretension of ordinances
but spiritually by the power of the Holy
Ghost
who rejoice in Christ the Saviour and not in the flesh
but on the
contrary have no confidence in it. We see here Christ and the Spirit in
contrast with the flesh and self.
Paul might indeed boast
if needful
in that which belonged to the
flesh. As to all Jewish privileges
he possessed them in the highest degree. He
had outstript every one in holy zeal against innovators. One thing alone had
changed it all-he had seen a glorified Christ. All that he had according to the
flesh was thenceforth loss to him. It would place something between him and the
Christ of his faith and of his desire-the Christ whom he knew. And
observe
that here it is not the sins of the flesh which Christ expiates and abolishes
that he rejects; it is its righteousness. It has none
we may say; but even if
the apostle had possessed any righteousness of the flesh-as
in fact
he did
possess it outwardly-he would not have it
because he had seen a better. In
Christ
who had appeared to him on the way to Damascus
he had seen divine
righteousness for man
and divine glory in man. He had seen a glorified Christ
who acknowledged the poor feeble members of the assembly as a part of Himself.
He would have nothing else. The excellency of the knowledge of Christ Jesus his
Lord had eclipsed everything-changed everything which was not that into loss.
The stars
as well as the darkness of night
disappear before the sun. The
righteousness of the law
the righteousness of Paul
all that distinguished him
among men
disappeared before the righteousness of God and the glory of Christ.
It was a thorough change in his whole moral being. His
gain was now loss to him. Christ was become all. It was not evil which
disappeared-everything that belonged to Paul as advantage to the flesh
disappeared. It was another who was now precious to him. What a deep and
radical change in the whole moral being of man
when he ceases to be the centre
of his own importance; and another
a worthy of being so
becomes the centre of
his moral existence!-a divine person
a man who had glorified God
a man in
whom the glory of God shone out
to the eye of faith; in whom His righteousness
was realised
His love
His tender mercy
perfectly revealed towards men and
known by men. This was He whom Paul desired to win
to possess-for here we are
still in the paths of the wilderness-he desired to be found in Him: "That
I may win Christ
and be found in him." Two things were present to his
faith in this desire: to have the righteousness of God Himself as his (in
Christ he should possess it); and then
to know Him and the power of His
resurrection-for he only knew Him as risen-and
according to that power working
in him now
to have part in the sufferings of Christ
and be made conformable
to His death.
It was in His death that perfect love had been
demonstrated
that the perfect ground of divine and eternal righteousness had
been laid
that self-renunciation was practically
entirely
perfectly
manifested in Christ
the perfect object to the apostle of a faith that
apprehended it and desired it according to the new man. Christ had passed
through death in the perfection of that life
the power of which was manifested
in resurrection.
Paul
having seen this perfection in glory
and being
united (weak as he was in himself) to Christ the source of this power
desired
to know the power of His resurrection
that he might follow Him in His
sufferings. Circumstances held this as a reality before his eyes. His heart
only saw
or wished to see
Christ
that he might follow Him there. If death
was on the way
he was only so much the more like Christ. He did not mind what
it cost
if by any means he might attain. This gave undivided energy of
purpose. This is indeed to know Him
as completely put to the test
and thus to
know all that He was
His perfection-of love
of obedience
of
devotedness-fully manifested; but the object is to win Him as He is.
Having seen Him in the glory
the apostle understood the
path which had led Him there
and the perfection of Christ in that path.
Participating in His life
he desired to realise its power according to His
glory
that he might follow Him
in order to be where Jesus was
and in the
glory with Him. This is what the Lord said in John 12:23-26. Who had
apprehended Him like Paul by the grace of God? Observe here the difference
between him and Peter. Peter calls himself "a witness of the sufferings of
Christ and a partaker of the glory that shall be revealed"; Paul
a
witness of the glory as it is in heaven ("as he is
" as John says)
desires to share his sufferings. It is the special foundation of the assembly's
place
of walking in the Spirit
according to the revelation of the glory of
Christ. It is this
I doubt not
which makes Peter say
that in all Paul's
epistles-which he acknowledges moreover as a part of the scriptures-there are
some things hard to be understood. It took man clean out of the whole ancient
order of things.
Having then seen Christ in glory
there were two things
for Paul-the righteousness of God in Christ
and the knowledge of Christ. The
first entirely eclipsed everything of which the flesh could boast. This was
"mine own
" the righteousness of man according to the law. The other
was the righteousness of God
which is by faith; that is
man is nothing in it.
It is God's righteousness: man has part in it by believing
that is to say
by
faith in Christ Jesus. The believer has his place before God in Christ
in the
righteousness of God Himself
which He had manifested in glorifying Christ
having glorified Himself in Him. What a position! not only sin
but human
righteousness
all that is of self
excluded; our place being according to the
perfection in which Christ
as man
has perfectly glorified God. But this place
is necessarily the place of Him who has accomplished this glorious work.
Christ
in His Person and in His present position
[1] is the expression of our place: to know Him
is to know it. He is there according to divine righteousness. To be there
as
He is
is that into which divine righteousness freely
but necessarily
introduces man-introduces us-in Christ. Thenceforth
having seen the
righteousness of God in that Christ is there
I desire myself to know what it
is to be there: and I desire to know Christ. But in truth this embraces all
that He was in accomplishing it. The glory reveals the power and the result.
That which He suffered is the work in which He glorified God; so that divine
righteousness has been fulfilled in His exaltation
as man
to divine glory.
And here divine love
perfect devotedness to His Father's glory
constant and
perfect obedience
the endurance of all things in order to give testimony of
His Father's love for men
perfect patience
unfathomable sufferings
in order
that love might be both possible and perfect for sinners-all in short that
Christ was
being connected with His Person
makes Him an object which
commands
possesses
delivers
and strengthens the heart
by the power of His
grace acting in the new life
in which we are united to Him by the all-powerful
link of the Spirit
and causes Him to be the alone object before our eyes.
Accordingly Paul desires to have that which Christ can
give
His cup
and His baptism; and to leave to the Father
that which Christ
left to Him
the disposal of places in the kingdom. He does not desire
like
John and James
the right and left hand
that is
a good place for himself. He
desires Christ
he would win Christ. He does not follow tremblingly
as the
disciples did in that chapter (Mark 10); he desires to suffer-not
that is
for
the sake of suffering
but to have part in the sufferings of Christ. Instead
therefore of going away like the young man in the same chapter
because he had
much that could profit the flesh
instead of clinging like him to the law for
his righteousness
he renounces that righteousness which he had in common with
the young man; and all that he had he counted but as dung.
Here then we have the practical personal experience of
the operation of this great principle
which the apostle has set forth in other
epistles
that we have part with a glorified Christ. Also
in telling of the
result as to himself
he speaks of his own resurrection according to the
character of Christ's. It is not that of which Peter speaks
as we have seen
the simply participating in the glory that was to be revealed. It is that which
precedes. Having seen Christ in the glory
according to the power of His
resurrection
he desires to participate in that: and this is the force of his
word
"if by any means." He desired to have part in the resurrection
from among the dead. If
in order to reach it
it was needful to pass through
death (as Christ had done)
he would go through it
cost what it might
be it
in ever so painful a way-and death was at that time before his eyes with its
human terror: he desired fully to take part with Christ.
Now it is the character of this resurrection that it is
from among the dead; it is not simply the resurrection of the dead. It is to
come out
by the favour and the power of God (as it regards Christ
and indeed
us too by Him
by the righteousness of God)
from the condition of evil into
which sin had plunged men-to come out
after having been dead in sins
and now
to sin
through the favour and power and righteousness of God. What grace! and
what a difference! By following Christ according to the will of God
in the
place where He has set us (and to be content with the lowest place
if God has
given it us
is the same renunciation of self as to labour in the highest-the
secret of each is
that Christ is everything and ourselves nothing)
we
participate in His resurrection-a thought full of peace and joy
and which
fills the heart with love to Christ. Joyful and glorious hope
which shines
before our eyes in Christ
and in that blessed Saviour glorified! The objects
of divine favour in Him
we come forth-because the eye of God is upon us
because we are His-from the house of death
which cannot detain those who are
His
because the glory and the love of God are concerned in them. Christ is the
example and the pattern of our resurrection; the principle (Rom. 8) and the
assurance of our resurrection is in Him. The road to it is that which the
apostle here traces.
But since resurrection and likeness to Christ in glory
were the objects of his hope
it is very evident that he had not attained it.
If that was his perfection
he could not be yet perfect. He was
as has been
said
on the road; but Christ had apprehended him for it
and he still pressed
onward to lay hold of the prize
for the enjoyment of which Christ had laid
hold of him. No
he repeats to his brethren
I count not myself to have
attained. But one thing at least he could say-he forgot all that was behind
him
and pressed on ever towards the goal
keeping it always in sight to obtain
the prize of the calling of God
which is found in heaven. Happy Christian! It
is a great thing never to lose sight of it
never to have a divided heart
to
think but of one thing; to act
to think
always according to the positive
energy wrought by the Holy Ghost in the new man
directing him to this only and
heavenly object. It is not his sins properly which he here says he forgot-it
was his progress that he forgot
his advantages
all that was already behind.
And this was not merely the energy that shewed itself at the first impulse; he
still counted everything but as dung
because he had still Christ in view. This
is true christian life. What a sad moment would it have been for Rebecca
if
in
the midst of the desert with Eliezer
she had forgotten Isaac
and begun to
think again of Bethuel and her father's house! What had she then in the desert
with Eliezer?
Such is the true life and position of the Christian; even
as the Israelites
although preserved by the blood from the messenger of
judgment
were not in their true place till they were on the other side of the
Red Sea
a freed people. Then he is on the road to Canaan
as belonging to God.
The Christian
until he understands this new position
which Christ has taken as risen from the dead
is not spiritually in its true
place
is not perfect or full-grown in Christ. But when he has attained this
it is not assuredly that he is to despise others. "If
" says the
apostle
"they were otherwise minded
God would reveal" to them the
fulness of His truth; and all were to walk together with one mind in the things
to which they had attained. Where the eye was single
it would be so: there
were many with whom this was not the case; but the apostle was their example.
This was saying much. While Jesus lived the peculiar power of this resurrection
life could not be revealed in the same way; and moreover while on earth Christ
walked in the consciousness of that which He was with His Father before the
world existed
so that
although He endured for the joy that was set before
Him
although His life was the perfect pattern of the heavenly man
there was
in Him a repose
a communion
which had quite a peculiar character; instructive
nevertheless to us
because the Father loves us as He loved Jesus
and Jesus
also loves us as the Father loved Him. With Him it was not the energy of one
who must run the race in order to attain that which he has never yet possessed;
He spoke of that which He knew
and bore witness of that which He had seen
of
that which He had forsaken from love to us
the Son of man who is in heaven.
John enters farther into this character of Christ: in his
epistle therefore we find more of that which He is in His nature and character
than of what we shall be with Him in the glory. Peter
building on the same
foundation as the others
waits however for that which shall be revealed. His
pilgrimage was indeed towards heaven
to obtain a treasure which was preserved
there
which shall be revealed in the last time; but it is more connected with
that which had been already revealed. From his point of view
the morning star
on which Paul lived appeared only on the extreme horizon. For him practical
life was that of Jesus among the Jews. He could not say with Paul
"Be ye
followers of me." The effect of the revelation of the heavenly glory of
Christ
between His going away and His reappearance
and that of the union of
all Christiansto Him in heaven
was fully realised in him only who received it.
Faithful through grace to this revelation
having no other object which guided
his steps
or to divide his heart
he gives himself as an example. He truly
followed Christ
but the form of his life was peculiar
on account of the way
in which God had called him; and it is thus that Christians possessing this
revelation ought to walk.
Accordingly Paul speaks of a dispensation committed to
him.
It was not to turn their eyes from Christ; it is on
having the eyes constantly fixed upon Him that he insists. It was this which
characterised the apostle
and in this he gives himself as an example. But the
character of this looking to Jesus was special. It was not a Christ known on
earth who was its object
but a Christ glorified whom he had seen in heaven. To
press ever forward to this end formed the character of his life; even as this
same glory of Christ
as a testimony to the bringing in divine righteousness
and to the assembly's position
formed the basis of his teaching. Therefore he
can say
"Be followers of me." His gaze was ever fixed on the
heavenly Christ
who had shone before his eyes and still shone before his
faith. The Philippians were thus to walk together
and to mark those who
followed the apostle's example; because (for evidently it was a period in which
the assembly as a whole had much departed from her first love and her normal
condition) there were many who
while bearing the name of Christ and having
once given good hope
so that the apostle speaks of them with tears
were
enemies of the cross of Christ. For the cross on earth
in our life
answers to
the heavenly glory on high. It is not the assembly at Philippi which is the
subject here
but the condition of the outward universal assembly. Many were
already calling themselves Christians
who joined to that great name a life
which had the earth and earthly things for its object. The apostle did not
acknowledge them. They were there; it was not a matter of local discipline
but
a condition of Christianity
in which even all were seeking their own interest;
and
spirituality being thus lowered
the Christ of glory little realised
many
who had no life at all might walk among them without being detected
by those
who had so little life themselves and scarcely walked better than they did. For
it does not appear that they who were minding earthly things committed any evil
that required public discipline. The general low tone of spirituality among the
real Christians left the others free to walk with them; and the presence of the
latter debased Still more the standard of godliness of life.
But this state of things did not escape the spiritual eye
of the apostle
which
fixed on the glory
discerned readily and clearly all
that had not that glory for its motive; and the Spirit has given us the divine
judgment
most grave and solemn
with regard to this state of things. No doubt
it has grown enormously worse since then
and its elements have developed and
established themselves in a manner and in proportions that are very differently
characterised; but the moral principles with regard to walk remain ever the
same for the assembly. The same evil is present to be avoided
and the same
efficacious means for avoiding it. There is the same blessed example to follow
the same heavenly Saviour to be the glorious object of our faith
the same life
to live if we desire to be Christians indeed.
That which characterised these persons who professed the
name of Christ was
that their hearts were set upon earthly things. Thus the
cross had not its practical power-it would have been a contradiction. Their end
therefore was destruction. The true Christian was not such; his conversation
was in heaven and not on the earth; his moral life was spent in heaven
his
true relationships were there. From thence he expected Christ as a Saviour
that
is to say
to deliver him from the earth
from this earthly system far from God
here below For salvation is always viewed in this epistle as the final result
of the conflict
the result due to the almighty power of the Lord. Then
when
Christ shall come to take the assembly to Himself-Christians
truly heavenly
shall be like Him in His heavenly glory
a likeness which is the object of
their pursuit at all times (compare 1 John 3:2). Christ will accomplish it in
them
conforming their bodies of humiliation to His glorious body according to
the power whereby He is able to subdue all things to Himself. Then the apostle
and all Christians will have attained the end
the resurrection from among the
dead.
Such is the tenor of this chapter. Christ
seen in glory
is the spring of energy to christian life
to win Christ
so that all else is
loss; as Christ making Himself of no reputation is the spring of christian
graciousness of walk: the two parts of christian life which we are too apt to
sacrifice one to another or at least to pursue one forgetful of the other. In
both Paul singularly shines. In the following chapter we have superiority to
circumstances. This also is Paul's experience and state; for it will be
remarked that it is the personal experience of Paul which runs all through his
(humanly speaking) faultless experience-not perfection. Likeness to Christ in
glory is the only standard of that. As to this third chapter
many have
inquired whether the thing aimed at was a spiritual assimilation to Christ here
or a complete assimilation to Him in the glory. This is rather to forget the
import of what the apostle says
namely
that the sight and the desire of the
heavenly glory
the desire of possessing Christ Himself thus glorified
was
that which formed the heart here below. An object here below to be attained in
oneself could not be found
since Christ is on high; it would be to separate
the heart from the object which forms it to its own likeness. But although we
never reach the mark here below
since it is a glorified Christ and
resurrection from among the dead
yet its pursuit assimilates us more and more
to Him. The object in the glory forms the life which answers to it here below.
Were a light at the end of a long straight alley
I never have the light itself
till I am arrived there; but I have ever increasing light in proportion as I go
forward; I know it better; I am more in the light myself. Thus it is with a
glorified Christ
and such is christian life (compare 2 Cor. 3).
[1] Not
of course
as to being at the right hand of God-this was personal.
── John Darby《Synopsis of Philippians》
Philippians 3
Chapter Contents
The apostle cautions the Philippians against judaizing
false teachers
and renounces his own former privileges. (1-11) Expresses
earnest desire to be found in Christ; also his pressing on toward perfection;
and recommends his own example to other believers. (12-21)
Commentary on Philippians 3:1-11
(Read Philippians 3:1-11)
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.
Commentary on Philippians 3:12-21
(Read Philippians 3:12-21)
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.
── Matthew Henry《Concise Commentary on Philippians》
Philippians 3
Verse 1
[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.
The same things —
Which you have heard before.
Verse 2
[2] Beware of dogs
beware of evil workers
beware of the concision.
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.
Verse 3
[3] For
we are the circumcision
which worship God in the spirit
and rejoice in Christ
Jesus
and have no confidence in the flesh.
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.
Verse 4
[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:
Though I — He
subjoins this in the singular number
because the Philippians could not say
thus.
Verse 5
[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;
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.
Verse 6
[6]
Concerning zeal
persecuting the church; touching the righteousness which is in
the law
blameless.
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.
Verse 7
[7] But
what things were gain to me
those I counted loss for Christ.
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.
Verse 8
[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
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.
Verse 9
[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:
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.
Verse 10
[10] That
I may know him
and the power of his resurrection
and the fellowship of his
sufferings
being made conformable unto his death;
The knowledge of Christ
mentioned in the
eighth verse
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.
Verse 11
[11] If
by any means I might attain unto the resurrection of the dead.
The resurrection of the dead — That is
the resurrection to glory.
Verse 12
[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.
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
Philippians 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.
Verse 13
[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
I do not account myself to have apprehended
this already; to be already possessed of perfect holiness.
Verse 14
[14] I
press toward the mark for the prize of the high calling of God in Christ Jesus.
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.
Verse 15
[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.
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.
Verse 16
[16]
Nevertheless
whereto we have already attained
let us walk by the same rule
let us mind the same thing.
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.
Verse 17
[17]
Brethren
be followers together of me
and mark them which walk so as ye have
us for an ensample.
Mark them —
For your imitation.
Verse 18
[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:
Weeping — As
he wrote.
Enemies of the cross of Christ — Such are all cowardly
all shamefaced
all delicate Christians.
Verse 19
[19]
Whose end is destruction
whose God is their belly
and whose glory is in their
shame
who mind earthly things.)
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.
Verse 20
[20] For
our conversation is in heaven; from whence also we look for the Saviour
the
Lord Jesus Christ:
Our conversation —
The Greek word is of a very extenslve meaning: our citizenship
our thoughts
our affections
are already in heaven.
Verse 21
[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.
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 Wesley《Explanatory Notes on Philippians》
Chapter 3. The Goal of Believers
Lose All Things
Gain Christ
I. Watch Out
Erroneous Teaching
II. Press on
Toward the Goal
III. Wait for
the Lord's Coming
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Three General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To see the error of placing confidence in fleshly accomplishments 2) To understand the need to strive toward perfection in our desire to know and serve Christ 3) To be reminded of our true citizenship in heaven SUMMARY
In this chapter we find a warning against those who place great confidence in the flesh (1-3). If anyone had reason to boast about fleshly accomplishments
it was Paul with his Jewish heritage (4-6). But all such things were considered rubbish in relation to the excellence of knowing Christ Jesus (7-8). Therefore Paul had as his goal to be found in Christ
having that righteousness which is by faithin Jesus
knowing Him and the power of His resurrection
and evensharing in His sufferings
that he might by any means attain to theresurrection from the dead (9-11). Paul then describes his attitude of pressing on
and encourages all tofollow his example and that of others who walk likewise (12-17). Such an exhortation is necessary in view of the reality that there are many people who are enemies of the cross of Christ
who have made their fleshly appetites the focus of their minds
and indeed their god (18-19). Christians
however
should remember that their true citizenship is in heaven
from which we eagerly wait for Jesus Christ who will transform our lowly bodies to be conformed to His glorious body (20-21). OUTLINE
I. WARNINGS AGAINST JUDAISM (1-11)
A. BEWARE OF THE JUDAIZERS (1-3) 1. Rejoice in the Lord! (1) 2. Beware of "dogs"
evil workers
the false circumcision (2) 3. For the true circumcision are those who... a. Worship God in the Spirit b. Rejoice in Christ c. Have no confidence in the flesh (3) B. PAUL'S EARLIER CONFIDENCE IN THE FLESH (4-6) 1. Paul had many grounds for boasting in the flesh (4) 2. A list of things pertaining to the flesh in which he could have boasted (5-6) C. PAUL'S DESIRE TO KNOW CHRIST (7-11) 1. He counted all as loss for the surpassing value of knowing Christ (7-8) 2. He supreme goal: a. To have that righteousness which comes through faith in Christ (9) b. To know Christ and the power of His resurrection (10a ) c. To share in His sufferings
even in His death
that by any means he might attain to the resurrection from the dead (10b-11) II. WARNINGS AGAINST ANTINOMIANISM (12-21)
A. PAUL'S ATTITUDE OF PRESSING ON (12-14) 1. He does not consider himself perfect
so he presses on (12) 2. He forgets those things which are behind
and reaches forward to what lies ahead (13) 3. His goal is the prize of the upward call of God in Christ Jesus (14) B. AN EXHORTATION FOR THEM TO HAVE THE SAME MIND (15-17) 1. Let those who are mature have the same mind (15) 2. To the degree you have already attained
so live (16) 3. Follow the example set by Paul and others
who live this way (17) C. A WARNING AGAINST THE ENEMIES OF THE CROSS (18-19) 1. With tears
Paul warns them of those who do not walk properly (18) 2. Such people set their minds on earthly things
making their belly their god (19) D. A REMINDER OF OUR TRUE CITIZENSHIP (20-21) 1. Our citizenship is in heaven
from which we eagerly wait for Jesus (20) 2. Who when He comes will transform our lowly body to conform to His glorious body (21) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Warnings against Judaism (1-11) - Warnings against antinomianism (12-21) 2) Who does Paul warn against? (2)
- Dogs
evil workers
the "mutilation" (false circumcision); i.e.
Judaizers
those who would impose circumcision and the keeping of the Law of Moses on Gentile Christians (cf. Ac 15:1-6) 3) What characterizes those who are the true circumcision? (3)
- They worship God in the Spirit
rejoice in Christ Jesus
and have no confidence in the flesh 4) What sort of things could Paul have boasted pertaining to the flesh?(4-6)
- Circumcised the eighth day - Of the stock of Israel - Of the tribe of Benjamin - A Hebrew of the Hebrews - Concerning the Law
a Pharisee - Concerning zeal
persecuting the church - Concerning the righteousness which is in the law
blameless 5) How did Paul view these fleshly things? (7-8)
- As loss
as rubbish
in contrast to the excellence of the knowledge of Christ Jesus 6) What was Paul's earnest desire? (9-11)
- To be found in Christ - To have the righteousness that comes through faith in Him - To know Him and the power of His resurrection - To know the fellowship of His sufferings
being conformed to His death - To attain to the resurrection from the dead 7) Did Paul view himself as having already attained
or having beenperfected? (12)
- No 8) According to Paul what was the "one thing" he did? (13-14)
- Forgetting those things which are behind
reaching forward to those things ahead
he pressed toward the goal for the prize of the upward call of God in Christ Jesus 9) What is the attitude or mind of those who are "mature"? (15)
- The attitude Paul had
of pressing on 10) How should the Christian walk? (16)
- To the degree or rule that they have attained 11) Whose example were the Philippians to follow? (17)
- Paul's
and those whose "walk" was similar to his 12) What description is given of those who are "enemies of the cross ofChrist"? (18-19)
- Their end is destruction
their god is their belly
their glory is in their shame
and they set their minds on earthly things 13) Where is our citizenship? (20)
- In heaven 14) What will Christ do when He comes again? (21)
- Transform our lowly body that it may be conformed to His glorious body
The True Circumcision Of God (3:1-16)
INTRODUCTION
1. Throughout his ministry as an apostle of Jesus Christ
Paul had to contend with certain Jewish Christians a. Known today as "Judaizers"
they were false teachers who often followed Paul wherever he went b. They would try to bind the act of circumcision and the Law of Moses itself upon Gentile Christians - e.g.
Ac 15:1-2 2. Even as he writes this "epistle of joy"
encouraging the brethren to rejoice in the Lord (3:1)
he finds it necessary to warn them of these false teachers (3:2-3) a. In these verses
we find Paul making a play on words... 1) He calls the Judaizers "katatome" (mutilation) - 3:2 2) And refers to true Christians as "peritome" (circumcision) - 3:3 b. In doing so
he also declares that "the true circumcision" are those who: 1) Worship God in the Spirit 2) Rejoice in Christ Jesus 3) Have no confidence in the flesh 3. Using himself as an example
Paul further defines the attitudes and characteristics of those who are "The True Circumcision Of God" (3:4-16) [In doing so
Paul actually does it in an order reverse to what we find in verse 3; thus first illustrating "The True Circumcision Of God" as those who...] I. HAVE NO CONFIDENCE IN THE FLESH (4-8)
A. IF ANY COULD
IT WOULD HAVE BEEN PAUL... 1. He could have boasted in things of a "RACIAL" nature a. "circumcised the eighth day" 1) A genuine Jew from birth 2) Not a proselyte b. "of the stock of Israel 1) Directly descended from Jacob a) The Arabs could boast of their descent from Abraham b) The Edomites could boast of Isaac 2) But only the Jews could boast of Jacob
who had prevailed with God and was given the name "Israel who strives with God") c. "of the tribe of Benjamin" 1) The son of Jacob's beloved wife
Rachel 2) The only son actually born in the promised land 3) Israel 4) The only tribe that remained true to Judah kingdom was divided d. "a Hebrew of the Hebrews" 1) Both his parents were Jews 2) He was true to the customs of the Jews
not a Grecian or Hellenistic Jew 2. He could have boasted in things of a "RELIGIOUS" nature a. "concerning the law
a Pharisee" 1) A very religious person 2) Belonging to a sect known for their loyalty
patriotism
and conservatism to the Law of Moses b. "concerning zeal
persecuting the church" 1) Illustrates his sincerity and enthusiasm for his religion 2) Always true to his conscience - cf. Ac 23:1; 26:9-11 c. "concerning the righteousness which is in the law
blameless" 1) Not that he was perfect 2) But was diligent in fulfilling the requirements of the Law (e.g.
animal sacrifices) B. YET PAUL CONSIDERED THESE THINGS AS "LOSS FOR CHRIST" (7-8) 1. All these things which could have provided Paul with prestige and social standing
he counted as loss 2. In fact
he lost many things when he chose to follow Christ - cf. 1 Co 4:11-13 3. Yet
compared to the excellence of the knowledge of Christ
they were to Paul nothing more than "rubbish" (literally
"dung")! C. WHAT ABOUT US? 1. Do we place confidence in our fleshly accomplishments? 2. Do we take pride in our racial background
religious heritage
etc.? 3. Or do we consider such things as "rubbish" compared to the knowledge of Jesus Christ? [How we answer helps to determine whether we are "The True Circumcision Of God"! But there is more; those who are the "true circumcision"...]
II. REJOICE IN CHRIST JESUS (9-11)
A. THEIR JOY IS NOT IN THINGS MATERIAL OR FLESHLY
BUT IN CHRIST! 1. As in Paul's case
he considered fleshly accomplishments as "rubbish" 2. His compelling desire was to "gain Christ" (8) B. WHAT IT MEANS TO "GAIN CHRIST" (9-11) 1. To "be found in Him"
which includes... a. "not having my own righteousness
which is from the law" (not trusting in his keeping the Law of Moses to save him) b. "but that which is through faith in Christ
the righteousnesswhich is from God by faith" (experiencing salvation as a gift
from God through faith in Jesus) 2. To "know Him" a. The word "know" as used here
means... 1) "to recognize" or "to become acquainted with" 2) I.e.
a personal knowledge
not a theoretical or vicarious one b. In particular
to know "the power of His resurrection" 1) The same power Paul wanted the Ephesians to know - Ep 1:18-20
2) A power that is first experienced in baptism into Christ - Co 2:12-13 3) And throughout our lives - Ep 3:20-21 4) And ultimately in our own bodily resurrection - Ph 3:20-21
c. To know "the fellowship of His sufferings
being conformed toHis death"
1) In his effort to know Christ
Paul wanted to experience and share even in His sufferings! 2) "Such fellowship in the sufferings of Christ includes a turning from sin
and the death of self. It may involve much hardship for the sake of Christ. For Paul it finallymeant martyrdom." (CHARLES ERDMAN)
3) We all should be willing to do the same! - cf. 1 Pe 4:1-2 3. To "attain to the resurrection from the dead" a. This would be the ultimate experience in "gaining Christ"! b. I.e.
a personal and experiential knowledge of the "power" of the resurrection! C. WHAT ABOUT US? 1. Such was the goal of Paul's life
the source of his true joy! 2. Can this said about us? 3. Is our goal in life to truly "know Christ"? [If it is
then what Paul continues to say will be our attitude also; for "The True Circumcision Of God" are also those who...] III. WORSHIP GOD IN THE SPIRIT (12-16)
A. JESUS WAS THE FIRST TO DEFINE "TRUE WORSHIP" AS SPIRITUALWORSHIP...
1. In His discussion with the Samaritan woman at the well - Jn 4:23-24
2. Since God is Spirit
our worship must be of the spirit as well
and not limited to particular locations B. PAUL DESCRIBES THE ATTITUDES OF THOSE WHO WORSHIP GOD IN THE SPIRIT...
1. They are never satisfied with their present spiritual condition (12) 2. With perseverance
they press on (13-15) a. Not looking back 1) Resting on past laurels 2) Or bemoaning past failures b. But ever reaching forward
which is a mark of spiritual maturity 3. All the while living up to the standard of knowledge they have attained (16) CONCLUSION
1. Do these attitudes characterize our devotion to God and His Son? a. Do we worship God by allowing His Spirit and the Spirit-given Word to rule over our complete lives? b. Do we consider the relationship we are developing with Christ to be our primary joy and focus in life? c. Do we place no confidence in the flesh? --- If so
then we are "The True Circumcision of God"! 2. As Paul invites us to do in verse 17
let's be sure to follow his example! How does one begin in becoming "The True Circumcision Of God"? Itbegins when we in faith submit to the working of God in baptism
inwhich we experience the "circumcision of Christ" (cf. Co 2:11-13). Have you had the "circumcision made without hands" (i.e.
been baptizedinto Christ for the forgiveness of your sins - Ac 2:38)?
"THE EXCELLENCE OF THE KNOWLEDGE OF JESUS CHRIST" Philippians 3:8
INTRODUCTION
1. Prior to his conversion to Jesus Christ
the apostle Paul was on the "fast track"
a "rising star" in the religion of Judaism - cf. Ga 1:13-14; Ph 3:4-6
2. But once he came to know who Jesus Christ really was
all the power
all the prestige
all the position of influence that he once had
meant nothing - cf. Ph 3:7-8 3. What mattered now was for him to "know Jesus Christ": "...I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord..." (Ph 3:8)
4. What is there about the knowledge of Jesus Christ that makes it so desirable for people like Paul and countless others? And should we desire this "knowledge
" how do we gain it? [To answer these questions
let's first make some observations about...] I. THE KNOWLEDGE OF JESUS CHRIST THAT IS "EXCELLENT"
A. IT MUST BE A "PERSONAL" KNOWLEDGE... 1. We cannot come to know Jesus solely through another person's acquaintance with Him 2. While we may initially learn about Jesus from others
especially the authors of the New Testament
we must come to know Him for ourselves a. Like Paul
we must speak in the first person: "that I mayknow Him" (Ph 3:10)
b. The "faith of our fathers" must become OUR faith
for God does not have any "grandchildren" B. IT MUST BE AN "INTELLIGENT" KNOWLEDGE... 1. Jesus does not expect us to commit "intellectual suicide" to know Him
He desires us to use our minds as well - Mt 22:37 2. Thus we should desire to know all the Word reveals about Him... a. His natures
both divine and human b. His offices
both as king and priest
savior and shepherd c. His works
both then and now d. His past shame and suffering
his present and future glory and exaltation C. IT MUST BE AN "AFFECTIONATE" KNOWLEDGE... 1. If I know Him at all
I must love Him 2. Indeed
I am accursed if I do not! - cf. 1 Co 16:22 3. As with our minds
so we must love the Lord with all our hearts - Mt 22:37 D. IT WILL BE A "SATISFYING" KNOWLEDGE... 1. It will satisfy where other things do not - cf. Paul's willingness to forego the advantages he had in Judaism 2. It will be the "bread" that fills our hunger
and the "water" that quenches our thirst - cf. Jn 6:35 E. IT WILL BE AN "EXCITING" KNOWLEDGE... 1. The more we know of the "Beloved"
the more we will want to know 2. We will come to realize that in Him "are hidden all the treasures of wisdom and knowledge" - Co 2:3
3. We will realize that "in Him dwells all the fullness of the Godhead bodily" - Co 2:9
4. And that WE are "complete in Him
who is the head of all principality and power" - Co 2:10
F. IT WILL BE A "HAPPY" KNOWLEDGE... 1. For in Him is the key to joy despite all our circumstances - cf. Ph 4:4 2. We may have tribulation
but in Christ we can have joy! - cf. Jn 16:33 [Such is the "excellence" of this knowledge of Jesus Christ! Is it notworth having? More than anything in the world! - cf. Ph 3:8 But how do we get it?] II. GROWING IN THE KNOWLEDGE OF JESUS CHRIST
A. THE WORD OF GOD IS ESSENTIAL... 1. The only accurate source for learning about Jesus is the Word of God... a. Movies
books
magazines
etc.
written by men can be entertaining and sometimes instructive; but such are often filled with erroneous concepts b. The only reliable source is the inspired Word that we call the "Bible" 2. And we should not limit our search for knowledge about Jesus to the four gospels... a. The Old Testament contain Messianic prophecies that reveal much about the nature of Christ - e.g.
Is 9:6-7; Micah 5:2 b. The book of Acts describes the only history we have of the beginning and early years of His church c. The epistles reveal much about His present work as our King and High Priest - e.g.
He 2:17-18; 4:14-16; 1 Pe 3:22; Re 1:5-6
3. So if you wish to truly learn of Jesus
you must commit yourself to a study of the Word of God! B. BUT SO IS OBEDIENCE... 1. It is not enough to just have "head knowledge" concerning Jesus Christ 2. For the "true knowledge" of Jesus comes only as we obey Him - cf. 1 Jn 2:1-6 3. And especially as we develop the qualities of character He displayed
which is the goal of all His commandments - cf. 2 Pe 1:5-8 a. Note that it is only when these Christ-like qualities are "yours and abound" can it be said that we are "neither barren nor unfruitful in the knowledge of our Lord JesusChrist."
b. This is what it really means to "grow in the grace and knowledge of our Lord and Savior Jesus Christ." - 2 Pe 3:18
CONCLUSION
1. Have you come to "know" Jesus Christ our Lord? Have you begun to experience what Paul called "the excellence of the knowledge of Christ Jesus my Lord"?
2. If not
why not start today? The Savior's tender invitation is still open to all who heed it: "Come to Me
all you who labor and are heavy laden
and I will give you rest." "Take my yoke upon you and LEARN FROM ME
for I am gentle and lowly in heart
and you will find rest for your souls." "For My yoke is easy and My burden is light"- Mt 11:28-30
You can come to Jesus by heeding the gospel message He wanted the wholeworld to hear (Mk 16:15-16)
and then continue to learn from Him asyou heed all the things He commanded His apostles (Mt 28:19-20)!
Two Ways To Walk (3:17-21)
INTRODUCTION
1. As we continue our examination of Paul's "epistle of joy"
we now find him discussing two different ways to walk in this life... a. The walk of one who is "a citizen of heaven" b. The walk of one who is "an enemy of the cross of Christ" 2. Hopefully
there should be no question as to which way we are to walk; but to better understand why
we will look closely at some reasons Paul gives in this passage [First
we notice...] I. AN ADMONITION TO WALK LIKE PAUL AND OTHERS (17)
A. "JOIN IN FOLLOWING MY EXAMPLE"... 1. Paul frequently encouraged others to follow his example - cf. Ph 4:9; 1 Co 4:16; 11:1 2. Some brethren evidently took him up on it - e.g.
1 Th 1:6-9 3. In what way were people to imitate Paul? a. To the degree he tried to imitate Christ - 1 Co 11:1 b. Perhaps also in his devotion to Jesus Christ - cf. Ph 3:7-16 B. "NOTE THOSE WHO SO WALK
AS YOU HAVE US FOR A PATTERN"... 1. Just as there were some in Thessalonica who imitated Paul (1 Th1:6-9) so there were those at Philippi who did the same and
were thus worthy of emulation 2. Noticing the examples of others can be very beneficial - cf. Ps37:37
3. Especially when we consider the outcome of their conduct - cf. He 13:7 C. WE SHOULD NOT ONLY BE GOOD IMITATORS
BUT GOOD EXAMPLES OURSELVES! 1. This is especially true of those who teach and preach God's Word - 1 Ti 4:12; Ti 2:7-8 2. Which includes those who serve as elders - He 13:7; 1 Pe 5:1-3 [The reasons for noting those who are worthy of emulation is given later in this passage. But first there is...] II. A WARNING CONCERNING THOSE WHO WALK AS "ENEMIES OF THE CROSS" (18-19)
A. "OF WHOM I HAVE TOLD YOU OFTEN"... 1. Paul found "repetition" to be a valuable tool - cf. Ga 1:8
9;5:21; Ph 3:1
2. Also
that it was necessary to be "negative" at times - cf. Ph3:2
B. "AND NOW TELL YOU EVEN WEEPING"... 1. Negative preaching
when necessary
should not be done without compassion - e.g.
2 Co 2:4 2. Even here
Paul is setting the right example... a. To love our enemies b. Even those who are "enemies of the cross"! C. WHO ARE THESE "ENEMIES OF THE CROSS"? 1. We know they are MANY people a. "For many walk" - cf. Mt 7:13-14 b. So not just a few 2. We know their END a. "whose end is destruction" - cf. 2 Th 1:7-9 b. Have we seriously considered the outcome of their conduct? 3. We know who is their GOD a. "whose god is their belly" b. I.e.
those who are set on satisfying only their fleshly appetites 4. We know wherein is their GLORY a. "whose glory is in their shame" b. They take pride in things that are actually shameful 5. We know upon what they set their MINDS a. "who set their mind on earthly things" b. Contrast this with where Christians are to set their minds - Ph 4:8; Co 3:1-2 [Where is our "mindset"? How we answer may determine whether or not WE are "enemies of the cross of Christ"! As a motivation not to be "enemies of the cross"
we notice Paul now shares a few...] III. REASONS TO WALK LIKE PAUL AND OTHERS (20-21)
A. "FOR OUR CITIZENSHIP IS IN HEAVEN"... 1. Our true loyalty is to that above
not that on earth! 2. It is there where our "inheritance" is reserved - 1 Pe 1:3-4 3. Therefore
we have special responsibilities - cf. 1 Pe 2:9-12 B. "WE EAGERLY WAIT FOR THE SAVIOR...WHO WILL TRANSFORM OUR LOWLYBODY"...
1. Though now in heaven
our Savior is coming again one day! - Ac1:9-11
2. When He does
what glory there will be for those who are "citizens of heaven"! a. He will "transform our lowly body"! b. It will be "conformed to His glorious body"! 3. This He will do by the same POWER by which He subdues all things to Himself - cf. Mt 28:18; 1 Pe 3:22 CONCLUSION
1. Are not these good reasons to walk like Paul? 2. Brethren
how are we walking in this life? a. As "citizens of heaven"? b. Or "enemies of the cross of Christ"? 3. The answer depends upon where we have set our MINDS: a. If on EARTHLY things...we are "enemies of the cross of Christ"! 1) We make our bellies to be our god 2) We glory in that which is shameful 3) Our end will be destruction b. But if on HEAVENLY things...we are "citizens of heaven"! 1) We eagerly await Christ's coming 2) We eagerly await our transformation 4. Have you become... a. A "citizen of heaven"? If not
why not become one today? - Jn3:5
b. An "enemy of the cross"? If so
why not "defect" today? - 1 Pe4:1-3
－－《Executable
Outlines》