Chapter 3
Chapter 3 is a parenthesis (J. N. Darby, Notes and Jottings, p. 209). Before continuing his exhortations in connection with unity in the assembly in chapter 4, Paul digresses to speak of the motivating force that carries the Christian along in the path of faith. He explains in this 3rd chapter that what gives the Christian the energy to walk in that path and to do the will of God is having Christ in glory as our sole Object in life.
It is interesting that Paul does not exactly exhort the Philippians to pursue Christ in glory, but rather speaks of it from the perspective of his own experience. He tells them what having Christ as his Object has done in his life and what it was continuing to do on a on-going, daily basis. Thus, all who read this epistle have an opportunity to see what motivated him to live for the cause of Christ. He also tells us that that same energy will be found in us if we are “thus-minded” with him in the pursuit of Christ (vs. 15).
Paul has given us the Pattern for the Christian life in chapter 2—Christ’s lowly pathway in this world. Now, in chapter 3, he points us to the Object of the Christian life—Christ on high in glory. Both of these things are necessary if we are to defeat the enemy in his attempt to destroy the assembly from within. In chapter 2:3, Paul stated that assemblies are wrecked through “strife” and “vainglory.” In chapter 2, he showed us how strife can be conquered—by each in the assembly having a downward mind. Now, in chapter 3, he shows us how vainglory (self-importance) can be conquered—by each in the assembly having an upward mind. Fixing our gaze on the greatness of Christ in glory delivers the soul from all thought of self-importance. Looking at His greatness and glory, we see how very small we really are! Since no flesh can glory in His presence (1 Cor. 1:2929That no flesh should glory in his presence. (1 Corinthians 1:29)), those who spend time there will not be thinking of themselves more highly than they ought to think (Rom. 12:33For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:3)).
Christ in humiliation and Christ in exaltation are illustrated typically in the Old Testament in two foods that God gave to the children of Israel—the “manna” (Ex. 16) and the “old corn of the land” (Josh. 5:1111And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. (Joshua 5:11)). The manna came down from heaven and rested on the dew that fell in the wilderness; the people gathered it and ate it. It typifies Christ’s condescension as a lowly Man in this world, as seen in chapter 2 (John 6:31-35, 47-5131Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34Then said they unto him, Lord, evermore give us this bread. 35And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. (John 6:31‑35)
47Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48I am that bread of life. 49Your fathers did eat manna in the wilderness, and are dead. 50This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. (John 6:47‑51)). By meditating on His lowly pathway, we assimilate His moral perfection, and it produces moral likeness in us. The old corn of the land is what Israel ate after they crossed the Jordan river and entered the land of Canaan. Crossing Jordan typifies the believer’s identification with Christ’s death and resurrection. Canaan typifies the heavenly places where Christ is now, having been raised by God from the dead and seated at His right hand (John 12:2424Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24); Eph. 1:2020Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (Ephesians 1:20)). Thus, eating the old corn speaks of feeding on Christ in meditation as He is now on high as a glorified Man. Christ as the Manna is found in the four Gospels and Christ as the Old Corn is found in the Epistles. (There are some exceptions, such as Philippians 2.)
In this 3rd chapter, demonstrated in Paul’s own experience, we see the energy which carries the Christian through this world. The new life in us needs an Object, and God has provided that in Christ on high in glory (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18); Heb. 2:9; 12:39But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9)
3For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. (Hebrews 12:3)). The person who understands this, and who makes Him his sole Object, will not only be full of joy, but also full of spiritual energy. From time to time we hear of Christians in the service of the Lord speaking of getting “burned out.” With what is before us in this chapter, this should never happen. If a Christian loses his energy in the path of faith and service, it is because he has gotten his eye off the Lord in glory. He has lost his focus on Christ, and with it comes a loss of energy and a loss of joy in the soul—and discouragement won’t be very far away.
Rejoicing in the Lord
Vs. 1—In chapter 2, Paul anticipated that the saints at Philippi would “rejoice” in the happy circumstance of Epaphroditus being recovered from his sickness, when the news of it reached them (chap. 2:28-29). This is well and good, for there is certainly nothing wrong with rejoicing in our circumstances when happy and favourable things occur. But Paul now points them to a higher kind of joy—joy “in the Lord!” He says, “Finally, my brethren, rejoice in the Lord.” This kind of joy is not a result of being in favourable circumstances, but is ours through communion with the Lord and being engaged with His interests. If we derive our joy from what we have in Christ, we will be able to rejoice even in difficult and trying circumstances, because our joy is set on things that are higher than things of this life. This is why Christians can go through deep trials and still maintain their spiritual equilibrium, and actually have peace at such times. Thus, these are two different kinds of rejoicing—rejoicing in our circumstances and rejoicing in things above our circumstances. We may not always have favourable circumstances to rejoice in—because some things in life are sad and bad—but we can always “rejoice in the Lord.”
Paul then says, “To write the same things to you, to me indeed is not grievous [irksome], but for you it is safe.” He would not make excuses for taking time to remind the Philippians of the fact that there are spiritual dangers in the path, because he knew how insidious the attacks of the enemy were. It was in view of their safety that he would repeat what he had already taught them concerning these dangers. They needed to be warned of the efforts of Judaizing teachers who were moving about seeking to bring the saints into bondage. We see from this that Paul was not only interested in their salvation (chap. 2), but also their safety (chap. 3). The culprit in chapter 2 that would prevent practical salvation was internal contention. The culprit in chapter 3 that robs the saints of their joy in pursuing Christ in glory is subversive teaching that encourages the pursuit of earthly things. This shows that the servant of the Lord should never be afraid of repeating himself in his ministry, if need be.
A Threefold Warning Against Judaizing Teachers
Vss. 2-3—Paul then warns the Philippians of a line of false teaching which had come in, that if heeded, would hinder the saints’ pursuit of Christ in glory and their rejoicing in Him. Those who were propounding this evil teaching were unconverted Jews who had crept into the Christian profession. J. N. Darby said that their teaching was an “admixture of Judaizing principles with the doctrine of a glorified Christ. It was, in fact, to destroy the latter and reinstate the flesh (that is, sin and alienation from God) in its place.” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 4, p. 510) It was false teaching wrapped up in such a way that an unsuspecting person might think that it was true Christian doctrine. But its great effect was to bring the saints’ focus down from Christ on high to things on earth, and thus to take away the heavenly calling and character of Christianity and make it a mere earthly religion. Having come from a Jewish background, these men had a head start on the newly converted Gentiles. They were familiar with the Old Testament Scriptures which the Gentiles had not been exposed to. These false persons took advantage of this and assumed the role of teachers, and thereby brought in their erroneous doctrines.
Paul describes these Judaizing teachers in three ways. All three things refer to the same group of men. He says:
1) “Beware of dogs”
(vs. 2a)—This refers to the true position of these men in relation to God. They had never been born again and sealed with the Holy Spirit, and thus, being unconverted, they were outside the Christian company. The term “dog” was used among the Jews to describe the unclean Gentiles who were outside the favoured nation of Israel, which was in a covenant relationship with God (Psa. 22:16, 20; 59:6, 14; 68:2316For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. (Psalm 22:16)
20Deliver my soul from the sword; my darling from the power of the dog. (Psalm 22:20)
6They return at evening: they make a noise like a dog, and go round about the city. (Psalm 59:6)
14And at evening let them return; and let them make a noise like a dog, and go round about the city. (Psalm 59:14)
23That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same. (Psalm 68:23); Matt. 7:6; 15:26-276Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (Matthew 7:6)
26But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. (Matthew 15:26‑27); Rev. 22:1515For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22:15)). But Paul reverses the term here and uses it to describe unconverted Jews who were unclean through not having their sins washed away in the blood of Christ. In Christianity, they were the ones who were the “dogs” and who belonged outside the fellowship of the saints. Paul was not the first one to use the term to describe Israelites; the prophet Isaiah spoke of the faithless watchman in Israel as such (Isa. 56:10-1110His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 11Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. (Isaiah 56:10‑11)).
2) “Beware of evil workers”
(vs. 2b)—This describes the labours of these Judaizing teachers. Their efforts were to indoctrinate the saints with their false teaching.
3) “Beware of the concision”
(vs. 2c)—“Concision” is a term of derision (likely coined by Paul himself) to describe the true character and effect of the teaching of these Judaizers. These men boasted of having the outward mark of circumcision in their flesh, but rejected what it symbolized inwardly in the complete cutting off of the flesh before God in the death of Christ (Col. 2:1111In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: (Colossians 2:11)). The word literally means “against cutting off.” (“Con” means “against,” and “cision” means “to cut off.”) It is a cutting at the flesh, but not going so far as to cut off the flesh in a practical sense. It stands in contrast to what “circumcision” speaks of, which is a complete cutting off of the flesh. Hence, these Judaizers believed in cutting off the grosser forms of the flesh, but still encouraged a pursuit of fleshly things—such as: religious greatness, worldly fame, monetary gain, etc.
Is Judaizing teaching a problem in the Church today? Most definitely it is; it has permeated the Christian profession at large. H. Smith said, “The Apostle’s words have, surely, a special warning for us in these last days, when this Judaizing teaching, which was such a danger to the primitive Church, has developed into Christendom becoming a corrupt mixture of Judaism and Christianity. The result is that a vast profession has arisen in which forms and ceremonies have taken the place of worship by the Spirit...having formed itself after the Jewish pattern, Christendom has become an imitation of the Jewish camp [Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)]” (The Epistle to the Philippians, p. 17). Thus, teaching that instructs Christians to worship God after the principles of the Judaic order and which encourages worldly pursuits and earthly gain is Judaizing teaching.
A Threefold Description of True Christianity
Vs. 3—In contrast to what the Judaizing teachers were presenting, Paul describes what true Christianity is. He gives the essence of it in three distinct statements. If we were asked what Christianity really is, this 3rd verse would give the answer. Paul says, “We are the circumcision, which worship God in [by] the Spirit, and rejoice [boast] in Christ Jesus, and have no confidence in the flesh.” Each Person in the Godhead is mentioned here as having an integral part in this new spiritual order of things. Thus, true Christianity involves the revelation of the Trinity—the Father, the Son, and the Holy Spirit.
Paul says, “We are the circumcision.” In stating this, he was speaking representatively of the whole Christian company as it stands before God. This was a new way of using the word, “circumcision,” for it is usually used in Scripture to signify the nation of Israel (Acts 10:45; 11:245And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. (Acts 10:45)
2And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, (Acts 11:2); Rom. 15:88Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: (Romans 15:8); Gal. 2:77But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (Galatians 2:7)-9, 12; Col. 4:1111And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me. (Colossians 4:11); Titus 1:1010For there are many unruly and vain talkers and deceivers, specially they of the circumcision: (Titus 1:10)) as separated from the Gentiles, who are styled “the uncircumcision” (Gal. 2:77But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (Galatians 2:7); Eph. 2:1111Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; (Ephesians 2:11)). Paul is not referring to the external rite of circumcision here, but is using the word in a symbolical sense. Since circumcision literally means “to cut off completely,” Paul was using it to indicate what believers on the Lord Jesus Christ have accepted by faith in His death—the complete cutting off, and thus, the utter end of man in the flesh before God (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3); Col. 2:1111In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: (Colossians 2:11)). It also signifies a life that is separated to God practically from the activity of flesh.
Three things that describe Christianity in its essence are:
1) We “worship God in [by] the Spirit”
The Christian’s approach to God is a spiritual thing—“in spirit and in truth” (John 4:2424God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24)). It is a “new and living way” which does not require the rituals of earthly religion, as found in Judaism (Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22)). It is “new” because it is not a rehash of, or an adjunct to, Judaism, and it is “living” because a person must have a new life (through new birth) to participate in it.
2) We “rejoice [boast] in Christ Jesus”
Paul’s use of the expression “in Christ Jesus” should not be overlooked here. As mentioned in our remarks on chapter 1:1, when Scripture says “Jesus Christ” (His Manhood name before His title), it generally refers to the Lord as having come from heaven to accomplish the will of God in death and resurrection (Rom. 15:88Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: (Romans 15:8), etc.). But when it says “Christ Jesus” (His title before His Manhood name), it is referring to the Lord as having completed the work of redemption and has gone back to heaven as a glorified Man. Since the Christian’s position before God is “in Christ Jesus” (Rom. 8:11There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1), etc.), and everything that he has is in that glorified Man at God’s right hand (Col. 3:1-31If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. 3For ye are dead, and your life is hid with Christ in God. (Colossians 3:1‑3)), we understand that Christianity is entirely a heavenly thing. Scripture indicates that the Christian’s character (1 Cor. 15:4848As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. (1 Corinthians 15:48)), house (2 Cor. 5:22For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2)), blessings (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)), seat (Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)), conflict (Eph. 6:10-1210Finally, my brethren, be strong in the Lord, and in the power of his might. 11Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:10‑12)), citizenship (Phil. 3:2020For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (Philippians 3:20)), hope (Col. 1:55For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; (Colossians 1:5)), calling (Heb. 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)), substance (Heb. 10:3434For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (Hebrews 10:34)), place (Heb. 12:2323To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, (Hebrews 12:23)), inheritance (1 Peter 1:44To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:4)), and final destiny (2 Cor. 5:11For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. (2 Corinthians 5:1)) are all heavenly. This is in contrast to Judaism which is an earthly religion. In Christianity, we do not boast in Moses—we “boast in Christ Jesus.” That is, all that we are and everything that we have is in heaven and is found in that heavenly Man at God’s right hand.
3) We “have no confidence in the flesh”
As a result of accepting the sentence of God’s condemnation on man in the flesh at the cross (Rom. 6:6; 8:36Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6)
3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3); Col. 2:1111In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: (Colossians 2:11)), believers on the Lord Jesus Christ refuse the flesh in their lives—both in a secular context as well as in a religious context. Hence, Christians do not engage in worldly pursuits which favour the inclinations of the flesh or pursue personal attainments in earthly religion.
In summary, real Christianity has to do with believers on the Lord Jesus accepting God’s sentence of condemnation on the flesh and finding their all in Christ above, and having the indwelling Spirit, they worship God spiritually, rather than through the outward ordinances and rituals of earthly religion.
Pure Christianity, as Paul has set forth in verse 3, was something that the Judaizing teachers were opposed to. Being unconverted, they did not have a clear view of the world and the flesh, and of God’s judgment on them. Nor did they have the faith to understand and appreciate the believer’s position before God “in Christ Jesus” and our associated blessings in Him, as He sits there. They saw Christianity as an opportunity to “make a trade of the Word of God” (2 Cor. 2:1717For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. (2 Corinthians 2:17))—that is, as a business endeavour wherein one could have his livelihood! They imagined that Christianity was an earthly religion that was a mere extension of Judaism. With this false view of Christianity, these Judaizers encouraged believers to pursue the “finer things” of the flesh, both in religion and in the world. The whole thrust of their teaching in essence was to encourage believers to put their “confidence in the flesh.” They were clearly against a complete cutting off of the flesh in practise, which true circumcision signifies. Hence, these false teachers were a hindrance to the practise of true Christianity, and this is why Paul took a moment to warn the saints of them.
True Circumcision—the Complete Cutting Off of the Flesh
Vss. 4-7—To illustrate true circumcision, Paul brings in his personal history. He says, “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: circumcised the eighth day, of the stock [race] of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the Law, a Pharisee; concerning zeal, persecuting the Church; touching the righteousness which is in the Law, blameless. But what things were gain to me, those I counted loss for Christ.” In hearing this, Paul’s detractors might have accused him of being proud of what he had given up for the Lord. But that was not why he mentioned his personal history. He brought it in for two important reasons:
Firstly, it was to show that true circumcision involves a complete cutting off of the flesh, which his life clearly demonstrates. God has passed judgment on the flesh in its entirety at the cross (Rom. 6:6; 8:36Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6)
3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3); Col. 2:1111In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: (Colossians 2:11)). This included the so-called “good” things that the flesh might do, as well as its “bad” things. Such being the case, Paul refused the flesh in every way in his life, not just in its grosser forms.
If there ever was a case in which a person’s flesh could be trusted to do “good” things and please God, it would have been in Saul of Tarsus. His life exhibited “the best of the flesh.” His flesh had been under divine cultivation from birth. He was born under the Law and raised in a covenant relationship with Jehovah, and that in the strictest sect of Judaism—the Pharisees. As far as his conscience was concerned, he thought he had kept the righteous requirements of the Law blamelessly. In pursuing a life in religion, he strove to be a top man in Judaism and to have the acclamation and notoriety that went with it. Others could boast of attainments in that religion, but he could say, “I more.” To speak of vainglory (self-importance), this man was full of it in his unconverted days! He was “an insolent overbearing man” (1 Tim. 1:1313Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. (1 Timothy 1:13)).
Thus, Paul’s credentials, as far as the flesh is concerned, were as good as it gets. But in reality, before God, he was a religious bigot who was full of self-righteous pride. Of course, he didn’t see it as such at the time. He actually thought he was pleasing God! But this just shows us how untrustworthy and deceptive the flesh is. His life proves that the flesh can be cloaked in religious activity and be very deceiving. In fact, spiritual pride that drives a person to seek a place of importance among men in a religious context is usually the most difficult kind of pride to identify in oneself. Others will see it in us, but sadly, we usually can’t. Paul gives a list of some religious things in which he proudly boasted before he was converted that blinded him as to his true state:
• “Circumcised the eighth day”—The outward rite of literal circumcision was the sign of a person being in a covenant relationship with God. This is the pride of relationship.
• “Of the stock [race] of Israel”—This is racial pride.
• “Of the tribe of Benjamin”—This is a reference to the faithfulness of this tribe to stand with Judah at the time when the nation split into two kingdoms under Rehoboam and Jeroboam. It is pride of faithfulness.
• “An Hebrew of the Hebrews”—This is ancestral family pride.
• “As touching the Law, a Pharisee”—This is the pride of orthodoxy.
• “Concerning zeal, persecuting the Church”—This is the pride of religious zeal.
• “Touching the righteousness which is in the Law, blameless”—This is the pride of morality.
Saul of Tarsus was quite a specimen of religious uprightness, but, as noted above, it was all just pride. What he needed to learn (and what we need to learn as well) was that “man at his best state is altogether vanity” (Psa. 39:55Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah. (Psalm 39:5)), and that all those so-called “good” things that he had done with religious exactitude had been judged by God at the cross, and were utterly worthless in His sight. By the sovereign grace of God, this happened in a dramatic fashion when he went to Damascus (Acts 9).
And thus the eternal counsels ran,
“Almighty Love, arrest that man!”
E. G. #88
Two things happened on that remarkable day: “a light” from heaven shone down upon him and he heard “a voice” from heaven calling to him. All at once, he made a two-fold discovery: The light caused him to see himself as God saw him—as a sinner! The voice calling to him made him conscious that Jesus of Nazareth was indeed Christ, the Saviour of sinners! Thus, the chief of sinners met the Saviour of sinners, and immediately, he confessed Him as his “Lord!”
Paul went for three days without eyesight. During that time, before he received the Holy Spirit, he went through the experience described in Romans 7:7-257What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! who shall deliver me from the body of this death? 25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (Romans 7:7‑25). In those three days, he learned in the presence of God that all of the flesh is incurably bad and utterly untrustworthy. He emerged from that experience saying, “I know that in me (that is in my flesh) dwelleth no good thing” (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)). He had learned that there was not one thing in his flesh that was good. Whether it is the vileness of the flesh, or the flesh in a religious context, all aspects of it are incurably bad, and therefore, it must be refused in every sense in practical Christian living. This is the true meaning of “circumcision” which Paul speaks of in verse 3.
The second reason why Paul brought in his personal history was to show that learning to have “no confidence in the flesh” doesn’t necessarily need to take a long time. It does not have to be a long, protracted thing. Paul’s own case shows that it may be learned in a very profound way in a very short period of time. He learned this great lesson in three days! Such is the experience of normal Christianity. While this is a fact, most of us are slow to believe God’s testimony concerning the flesh, and it often takes some time and experience before we are willing to accept what God has said about the flesh and no longer put our confidence in it. This shows that it’s one thing to give mental assent to these things as a matter of doctrine, and quite another to know the truth of it practically.
F. B. Hole said, “But what a lot of time is usually spent in learning not to trust the flesh, and in passing a ‘vote of confidence’ in it. What experiences often have to be gone through! The kind of experiences we refer to are detailed for us in Romans 7, and the lesson is one that cannot be learned theoretically merely, it must be learned experimentally. There is no need that we should take a long time to learn the lesson, but as a matter of fact, we usually do....As soon as the three days of his [Paul’s] blindness were over, his boasting in Christ Jesus began. In those three days, this great lesson was learned.” (Philippians, pp. 78-79)
A New Object—Christ
Vss. 8-14—In the preceding verses, Paul has told us what he did in renouncing all for Christ, but he didn’t exactly tell us what caused him to do it. We know, as we have noted from the history of his conversion in Acts 9, it was because he had gotten a glimpse of Christ in glory. Immediately, Christ became his new Object in life. By the time he had received his eyesight, his whole course of thinking and purpose for living had been revolutionized.
He mentions two things that worked to change the course of his life: He says, “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 [filth], that I may win [gain] Christ.” Firstly, he saw in God’s light (when blinded for three days) that those things which he had been building his hopes upon for eternity were utterly worthless. Consequently, he gave it all up as “loss.” Secondly, he had a new aspiration—he wanted “the excellency of the knowledge of Christ Jesus.” Thus, there had been a re-evaluation of everything in his life, and it started him on a new course altogether. Straightway, he preached Christ in the synagogues of Damascus (Acts 9:2020And straightway he preached Christ in the synagogues, that he is the Son of God. (Acts 9:20)).
Never for a moment did he go back on this great renunciation. In fact, as he continued in the Christian path of faith and service, he only became more convinced of his decision to renounce those things. In verse 7, he said, “I counted...” but in verse 8, he says, “I count....” This spans a period in his life of about 30 years. He counted all things as loss when he was first converted in Damascus, but now when writing this epistle to the Philippians some 30 years later, he still was counting them as such! There is, however, this difference: what he saw in those things to be “loss” then, he now saw as “filth!” The KJV says “dung,” but it should be translated “filth.” Dung can be useful for some things (fuel, fertilizer, etc.), but filth can be used for nothing. Having walked in communion with the Lord those many years, Paul saw the worthlessness of those things more clearly than ever and appropriately labelled them as such. Moreover, at the beginning of his Christian experience, he spoke of those things which he had given up as “what things,” but now having trodden the path for some time, he says that he was counting “all things” as loss for Christ. This shows that as he walked with the Lord, there was progress in his exercise of soul.
Seven New Desires
Having this new Object in his life, we see by Paul’s example what having that goal effects in those who are therewith occupied. He had completely new desires—all of which were centered in Christ. Being occupied with this new Object produced an endless supply of energy that kept him running the Christian race. In keeping with the character of the epistle, he doesn't tell the Philippians to pursue Christ in glory, but rather, speaks of it as a matter of his own experience. Thus, he speaks from the perspective of what it produced in his life, knowing that by reiterating his experience would cause them to desire the same (Song of Sol. 6:11Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. (Song of Solomon 6:1)).
In this next series of verses, Paul speaks of seven new desires in his life, all of which resulted from him having this new Object. These were things which he was pressing on to in the Christian race:
1) “That I may win [gain] Christ”
(vs. 8)—In stating this, Paul was not saying that he hoped to gain Christ as his Saviour through renouncing his former life; Christ had been his Saviour for 30 years! Such is a Catholic idea; they erroneously teach that a person gains Christ and eternal salvation through works. They encourage people to renounce all things in life and retire to a monastery or a convent where they engage in a regimen of good works in hope of securing the salvation for their souls.
The verse being in the present tense, indicates that Paul’s having Christ for his gain was a present exercise as well as that which he had in Him through receiving Him as his Saviour many years earlier. Paul saw those things that he once pursued as a hindrance to the immeasurable benefits there were in knowing and following Christ. He realized that to “gain” practically in his experience with Christ, he needed to keep fleshly attainments, such as what he had renounced, in the dunghill—and that is exactly what he did for the rest of his days on earth.
2) To be “found in Him not having mine own righteousness”
(vs. 9)—This statement does not mean that Paul wasn’t reckoned righteous before God, and was, therefore, diligently striving for it and hoping that it would one day be his at the end of his pathway. Again, Roman Catholicism would teach this, but Scripture doesn’t. Paul was already reckoned righteous before God as a result of being justified by faith (Rom. 4:5; 5:15But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5)
1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)). Rather, he was referring to having it as a glorified man in the day of Christ. He didn’t want to be there with a legal righteousness that resulted from his own works (if it were possible), but in the righteousness which is in Christ (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)). Thus, he wanted to be with Christ in glory without having anything that he could point to that would give him credit for his being there, so that Christ would get all the credit, and all the glory and praise would go to Him.
3) “That I might know Him”
(vs. 10a)—In the meantime, while on the road to being with Christ in the glorified state, Paul’s great and burning desire was to know Christ more intimately. Note: he didn’t say that he desired to know things about Him, as a matter of facts, but rather that he might know Him. This refers to a personal acquaintance with Christ which only comes through the experience of walking with Him in the circumstances of life.
4) “And the power of His resurrection”
(vs. 10b)—There has been some deliberation among expositors as to whether this is referring to literal resurrection or to the power of resurrection life working in a believer in a practical way. Since it is mentioned in the text before Paul speaks of the possibility of his dying for Christ, we take it that he is speaking of the spiritual power of resurrection life being manifested in his life. J. N. Darby agrees with this: “Ques. What is ‘the power of resurrection’ in Philippians? Ans. ... That I may act and walk through this world in the power of resurrection which makes death and all things else nothing to me.” (Notes and Jottings, p. 441)
In Ephesians 1:19-2119And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:19‑21), Paul mentions that the power of God which raised Christ from the dead is now “to us-ward who believe.” That is, it is effectual in the lives of believers who walk in the Spirit, and thus, they manifest resurrection life in their mortal bodies. Paul wanted to experience this practical power of resurrection life as a present living thing in his life (Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20)). This is illustrated typically in Elisha taking up Elijah’s mantle at Jordan and going forth in that power and being a blessing to others (2 Kings 2:9-159And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. 10And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. 11And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. 12And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. 13He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over. 15And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him. (2 Kings 2:9‑15)).
5) “And the fellowship of His sufferings, being made conformable unto His death”
(vs. 10c)—Living in the power of resurrection life, and manifesting that life in our walk and ways, will naturally draw out persecution from unbelievers. Paul speaks of this opposition that Christians have in the path as “fellowship” with the “sufferings” of Christ. This is because when we suffer for Christ, we are actually experiencing the same character of sufferings that He encountered from wicked men (2 Cor. 1:5; 4:105For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. (2 Corinthians 1:5)
10Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. (2 Corinthians 4:10); Gal. 6:1717From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. (Galatians 6:17); Col. 1:2424Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: (Colossians 1:24)). These sufferings are His non-atoning sufferings, for no creature can partake in the atoning work of Christ (Mark 10:3838But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? (Mark 10:38)). As a rule, when Scripture speaks of Christ “suffering” (singular), it has to do with expiation (Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9)), but when it speaks of Christ’s “sufferings” (plural), it is His martyrdom sufferings (Heb. 2:1010For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:10)), which believers partake in when they suffer for Him.
Paul’s whole desire was to be like Christ in every possible way. It was His passion. (Again, this is normal Christianity.) He wanted to reach Christ in glory, and with that end in view, he was prepared to be “conformed” to Christ’s “death,” and to die as a martyr to reach that destiny. Living a life of devotion to Christ as Paul did, there was a very real possibility of this happening. It is like he said, “If I die in the hands of evil men, then I’ll just be that much more like Christ, for He was killed by wicked men too! Nothing would please me more than to reach Christ in glory by the very path that He took to get there!”
6) “If any way [means] I might arrive at the resurrection from among the dead”
(vs. 11)—If indeed it was the will of God for Paul to die through his testimony for Christ, he was willing for it (2 Cor. 5:88We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. (2 Corinthians 5:8)), because then he would experience the literal power of resurrection, as Christ did when He was raised from the dead. This would only make him that much more like Christ!
The first resurrection, which has to do with raising the righteous, is spoken of as being a resurrection “from among the dead” in J. N. Darby’s translation. Thus, it is a selective thing; the righteous dead will be selected out from among the wicked dead, and raised to life. This “out-resurrection,” as it is sometimes called, was first taught by the Lord Jesus Christ (Matt. 17:99And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Matthew 17:9)), and then later by the apostles (Rom. 6:44Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:4); 1 Cor. 15:2020But now is Christ risen from the dead, and become the firstfruits of them that slept. (1 Corinthians 15:20); Eph. 1:2020Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (Ephesians 1:20); Phil. 3:1111If by any means I might attain unto the resurrection of the dead. (Philippians 3:11); Col. 1:1818And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18), etc.). It has three phases:
• “Christ the firstfruits” (1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)a). This occurred when the Lord rose from among the dead (Matt. 28:1-61In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3His countenance was like lightning, and his raiment white as snow: 4And for fear of him the keepers did shake, and became as dead men. 5And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6He is not here: for he is risen, as he said. Come, see the place where the Lord lay. (Matthew 28:1‑6)). The character of His resurrection is a sample of that which will follow for the righteous. Hence, He is “the firstfruits” of this resurrection.
• “They lived and reigned with Christ” (Rev. 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4)). Faithful Jews and Gentiles who will die during Daniel’s 70th week will be raised at the end of the Great Tribulation, thus completing the first resurrection (Rev. 14:1313And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. (Revelation 14:13)).
The second resurrection (of the unjust) will occur at the end of the Millennium, which is at the end of time (Rev. 20:5, 11-155But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. (Revelation 20:5)
11And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15)). At that moment, the wicked dead will be raised and judged before the Great White Throne, and then assigned to a lost eternity in the lake of fire (Hell).
7) “That I may apprehend [lay hold of] that for which also I am apprehended of [laid hold of by] Christ Jesus”
As Paul went along in the path of faith, he sought to grow in his apprehension of the glorious end to which he was destined by the grace of God. The “prize” that he pursued was to be with and like Christ in glory. This was something that all the saints will obtain when the Lord comes (2 Thess. 2:1414Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (2 Thessalonians 2:14)). He acknowledged that at that point in his Christian experience he did not have “possession” of the prize yet—“Not that I have already obtained the prize, or am already perfected.” (Perfection, in the way in which he speaks of it here, is to have full conformity to Christ in the glorified state – vs. 21.) But Paul wanted a deeper knowledge of why he was apprehended by Christ, and thus said, “That I may apprehend [lay hold of] that for which also I am apprehended of [laid hold of by] Christ Jesus” (vs. 12 – W. Kelly Trans.).
The revelation of the Mystery disclosed in Ephesians and Colossians unfolds God’s “purpose of the ages” (Eph. 3:1111According to the eternal purpose which he purposed in Christ Jesus our Lord: (Ephesians 3:11)). It is stated in those epistles mostly as a matter of doctrine, so Paul was cognizant of those things, having been the writer of them. But he wanted more; he wanted to know the heart of the One who chose him for that place that he will have with Christ in the coming day of manifestation. Having not reached the divine end to which he had been called, he pressed onward in the path of faith in his quest for a deeper understanding of it.
Vss. 13-14—Paul’s pursuit of his goal of reaching Christ in glory was the singular focus of his life. He had removed every extraneous thing out of his life so that he could give all of his attention to the pursuit of that one thing. He said, “Brethren, I count not myself to have apprehended [laid hold]: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward [pursue] the mark [goal] for the prize of the high calling [calling on high] of God in Christ Jesus.” Again, to have such a singular focus is normal Christianity—we should all have that kind of focus on Christ!
Paul knew that the biggest hindrance to pursuing Christ in glory was putting “confidence in the flesh,” in one earthly pursuit or another (vs. 4). This was the very thing that the Judaizing teachers were promoting, and thus, they were a plague to Christianity. They needed to be identified as evil workers and treated as such (Gal. 5:7-107Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. (Galatians 5:7‑10)). Paul’s message was quite the opposite; it had to do with “forgetting those things which are behind....” This refers to the ambition that he once had to be a great man in the religious world. This statement is often taken out of context and applied to bad things that a person may have done, or to sad things that he may have experienced in his life. To comfort himself regarding those things, the person will quote this statement about forgetting. However, Paul is not speaking of forgetting sad and bad things; he is speaking of letting go of the so-called “good” things that he once pursued that distinguished him among his peers—things that the flesh could take pride in and that the world would admire.
We see a progression of exercise here in regard to the former things that Paul had pursued. When he was first converted, he treated those things as “loss;” then in moving along in his Christian experience, he saw them for what they really were—as “filth.” Now he speaks of those things as something that he was “forgetting” altogether. Note: “forgetting” and “reaching forth” are stated in the present tense. This shows that it was an on-going exercise in his life. It teaches us that there is no time for idling in our Christian lives, because if we pause in our pursuit of Christ, even a little, we will likely return to the former things we once pursued.
Paul pressed “toward the mark [goal].” This does not mean that he was trying to make the day of reaching Christ in glory nearer than God’s appointed time; it happens for all believers at the same time—at the Rapture. The goal was to have full conformity to Christ. To press toward it is to seek in every way possible to be like Him morally and spiritually now. And, since in that day we will “know” even as we are “known” (1 Cor. 13:1212For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (1 Corinthians 13:12)), the more we grow in our apprehension of that knowledge now, in that sense, we are getting closer to that day when we will have full knowledge.
The phrase: “the high calling of God in Christ Jesus” (rendered as such in the KJV) could be misleading. A person might think that Paul was speaking of trying to win the top-most prize that will be given out in heaven to the most devoted servant of the Lord. If this was what he was referring to, then he really hadn’t judged his former desires of the flesh to be the best and to have the highest place of honour in Judaism—it’s just that now he was pursuing it in Christianity. However, that rendering in the KJV is not the best translation. The verse should read: “the calling on high.” It refers to the Christian’s heavenly calling of being with and like Christ where He is on high. It is the portion of all believers, not just for one person who has excelled above his brethren in faith and good works. “High” simply means “above,” as in heaven. The sense in which Paul uses the word “prize” refers to what all Christians receive in that coming day.
Thus, we see from these seven new desires of Paul that there had been a complete renovation in his whole purpose of living. These things are not extraordinary exercises that would only be found in an apostle, but are what characterize normal Christianity. Thus, we should all have these desires!
Three States of Mind in Relation to Pursuing Christ in Glory
Vss. 15-21—In the closing verses of chapter 3, Paul alludes to the fact that in every Christian company there will be different stages of spiritual growth and progress among the saints. Some will have been saved recently and others will have been on the path for many years. Under normal conditions, the mindset of each concerning the pursuit of Christ in glory will be varied accordingly. But this is not always the case; sometimes ones who have been on the path for some time are quite elementary in their understanding of the Christian revelation and are under-developed spiritually, and correspondingly, the measure of their intensity in pursuing Christ in glory will reflect it. Paul shows here that while this variation may exist, there is no reason why all in the assembly can’t walk together in happy unity, and each accept one another for where they are at in their spiritual progress. If we are not careful as to this, Satan will use these differences to divide the saints.
Paul speaks of three states of mind that reflect this difference among the saints, and exhorts each accordingly:
1) THUS MINDED
(vs. 15a)—He says, “Let us therefore, as many as be perfect, be thus minded.” The way in which Paul uses the word “perfect” in this passage might be confusing. In verse 12, he had just spoken of the saints not being “perfected” yet—himself included. Now in verse 15, he alludes to saints who are “perfect,” and includes himself. This may sound contradictory, but he is really speaking of two different aspects of perfection. In verse 12, it is in connection with reaching the glorified state wherein the saints will have full conformity to Christ. This will occur at the Rapture (vs. 21). In verse 15, it is a present thing in connection with being full-grown or mature in divine things.
Paul’s point here is that spiritually mature believers will manifest their maturity by being “thus minded” with him. They will have the same singularity of focus in their lives, because they, like him, will have laid aside extraneous things and are pursuing Christ in glory as their one object. If we are not “perfect” in this sense, it is not a problem of capacity, but of desire. If we have the desire, the Holy Spirit will form the capacity in our hearts, and we will thirst for more of Christ and His things, and this in turn will result in spiritual maturity. Capacity for divine things does not depend on natural ability—such as having intellectual powers. There are many in the Christian path who have considerable intellectual powers, but are quite elementary. They have not developed spiritually as they could have, had they been more devoted. Consequently, they are not in the state of being thus minded with Paul in practical Christian living. In the sense in which Paul speaks of being perfect here, even new converts can be thus minded. It is not a matter of knowledge, but of heart.
2) OTHERWISE MINDED
(Vss. 15b-17)—Paul goes on and says, “If in anything ye may be otherwise minded, God shall reveal even this unto you.” This shows that he realized that not all believers are at the same level of progress and attainment in their Christian experience. There are many who are truly following Christ, but they don’t have the same singularity of focus on Christ in glory that Paul had. He calls them “otherwise minded.” Most Christians today probably fall into this category. Such have not gone through the exercises of soul that lead to having Christ as the sole Object of their lives. Thus, they have in their lives a mixture of earthly things and pursuits along with genuine affection for Christ. Paul was confident that as they walked in the path of faith with God, and matured accordingly, He would “reveal” to them that those earthly pursuits are really just distractions that hinder the soul in the pursuit of Christ in glory—and they would lay them aside, as he did. Satan knows this, and does all he can to entangle the believer in all sorts of pursuits and endeavours which are not easy to extricate oneself from.
It is beautiful to see how gracious Paul is toward those who were otherwise minded. He doesn’t scold them with deprecating words, or despise them for their lack of exercise in divine things. Rather, he speaks to them graciously and encourages them to live up to what they had attained. He says, “Nevertheless, whereunto we have already attained, let us walk by [in] the same rule [steps].” (The statement that follows, “Let us mind the same thing,” is found in the KJV, but it does not have much, if any, manuscript authority, and accordingly is left out of the J. N. Darby Translation.) Paul’s point here is that even though we are all at different levels of spiritual attainment, we can all still walk together in happy unity if we all have an upward mind toward Christ in glory.
This gracious spirit is a needed thing as we walk with our brethren, because there is a tendency to put pressure on those of lesser spiritual attainment and force them into a mold that outwardly conforms them to what we think a Christian ought to be. But if such a thing is not produced by the person’s heart being moved by grace and through personal exercise, it will result in their living beyond where they really are in their souls. Christian living will become a legal thing to them. In our zeal to see them go on and to be thus minded with Paul, we may inadvertently put them in a place of danger wherein they could have a spiritual crash. Instead of laying burdens on them and exhorting them to live in things beyond where they really are in their souls, we need to follow Paul’s example. He encouraged all such to walk with the Lord in what they had “already attained,” and left it to God to “reveal” to them the more excellent way, as they grew in grace. Paul’s spirit of grace toward otherwise minded believers, exemplifies how more spiritually advanced saints ought to treat those of lesser attainment than themselves. If this were followed in our daily interactions with one another, it would defuse a lot of internal strife and contention in our assembly life.
Paul’s advice to all otherwise minded believers was, “Brethren, be followers [imitators] together of me, and mark them which walk so as ye have us for an ensample [model]” (vs. 17). Christ was to be their Object, but they also had Paul and those who were thus minded with him as their “model” for Christian living. This shows that the most helpful thing that we can do for the saints is to go on with the Lord ourselves. Example is a powerful influence with others (Acts 20:20, 3520And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publickly, and from house to house, (Acts 20:20)
35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:35)).
3) EARTHLY MINDED
(vss. 18-19)—Paul passes on to speak of a third mindset—those who “mind earthly things.” He says, (“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: whose end is destruction, whose God [god] is their belly, and whose glory is in their shame, who mind earthly things.”) Paul speaks of this group in a parenthesis, because they are not true believers, as those in the other two classes. This can be seen by the fact that he says their “end is destruction.” They were merely professing believers moving in the Christian circle. If they didn’t get saved while they had opportunity to do so, they would pass into a lost eternity.
So solemn and serious were the movements of these earthly minded ones that Paul tells the Philippians that just in his having to remind them of these persons made him weep. It is striking that in this epistle which has such a strong underlying theme of joy and rejoicing running throughout it that Paul would be found “weeping.” But such was the case with these whom he calls, “enemies of the cross of Christ.” These people were the lifeless professors who imbibed the doctrine of the Judaizing teachers mentioned in verse 2. They hated and rejected God’s judgment of the first order of man under Adam at the cross, and had for their object the pursuit of earthly things. Paul said that they “glory in their shame.” That is, they speak freely of their past without regret or shame. Thus, these earthly minded ones showed no sign of repentance. (Paul spoke of his past pursuits, but did so to show that he had passed judgment on it all.)
While these people were merely professing believers, and were not real at all, true believers can be influenced by their ways and become thoroughly earthy minded. All such will not, of course, lose their soul’s eternal salvation, but in taking such a course, they should be warned and rebuked.
F. G. Patterson mentioned a type of these three states of mind in the Christian profession in his book, Lectures on the Church of God (pp. 50-52). In connection with taking possession of the land of Canaan, the various tribes of Israel fell into three categories, according to their desire. There were 2½ tribes (Judah, Ephraim, and the half tribe of Manasseh) that wanted what had been given them by the Lord, and they went up directly and took their inheritance (Josh. 15-17). These would answer to “thus minded” Christians. Then, there were seven tribes (Benjamin, Simeon, Zebulun, Issachar, Asher, Naphtali, and Dan) who were slow in going up to take their portion of the land. These answer to “otherwise minded” Christians. They needed some stirring up, which Joshua did by sending 21 men (three from each tribe) to go ahead into the land and to describe the good things that they saw there in a book. When they returned, they read the book before the people and this stirred them up to desire the pleasant land. This is a picture of what good ministry will do for the saints. The seven tribes thereupon rose up and went in and possessed their inheritance (Josh. 18-19). Lastly, there were 2½ tribes (Reuben, Gad, and the other half tribe of Manasseh) who did not want Canaan as their inheritance, but chose the plains of Moab on the other side of Jordan (Josh. 22). These answer to those who “mind earthly things.”
The Divine End of the Christian Path—Glorification
Vss. 20-21—The chapter closes with Paul noting two distinctly different ends to those in the Christian profession. In verse 19, he has spoken of the destiny of those who were earthly minded professors, stating that their “end is destruction” (vs. 19). Being that they have no faith, they are corrupters of the house of God, and as such, they will be judged (1 Cor. 3:1717If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:17)). Now in verses 20-21, he speaks of the destiny of true believers. He says, “For our commonwealth has its existence in the heavens, from which also we await the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to His body of glory, according to the working of the power which He has even to subdue all things to Himself.” There could not be a greater contrast. The lifeless professor will have his portion under damnation in hell, and the believer will have his portion with and like Christ in heaven! This is the prize that awaits each saint of God.
We may be citizens of some country on earth, but our true “commonwealth” is in heaven. It is our fatherland and our home. We are simply waiting for the “Saviour” to come and take us there. This is a future aspect of salvation which all believers will experience when the Rapture occurs (Rom. 13:1111And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13:11); Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28); 1 Peter 1:55Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)). Paul explains that we will not go home to heaven in the condition in which our bodies are presently in. There must of necessity be a physical transformation by which our “body of humiliation” will be “changed” into the likeness of the Lord’s “body of glory” (1 Cor. 15:51-5651Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55O death, where is thy sting? O grave, where is thy victory? 56The sting of death is sin; and the strength of sin is the law. (1 Corinthians 15:51‑56)). This has to do with the saints’ bodies having His likeness in substance; we will each retain our individual appearance, and thus will be recognized as such—as the disciples recognized Moses and Elijah on the mount of transfiguration (Luke 9:3030And, behold, there talked with him two men, which were Moses and Elias: (Luke 9:30)).
The KJV says, “Our vile body,” but this could be misleading. While “vile” might have been an acceptable word to use 400 years ago (when the translation was made), today the word conveys a different thought. A better translation is: “body of humiliation.” Our bodies have become such through the fall of Adam and the resulting effects of sin in the creation. Consequently, our bodies are subject to sickness, decay, and death (Eccl. 12:1-71Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: 3In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; 5Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets: 6Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 7Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (Ecclesiastes 12:1‑7)). In the modern sense of the word, there is nothing vile or evil about the human body; the evil lies in the wrong uses to which it is put. Thus, the human body is never said to be sinful. (Romans 6:66Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6) speaks of “the body of sin,” but it is not referring to the human body, but rather to the totality of sin as a system in the creation. Using the word “body” the way Paul does in Romans 6:66Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6), we might say similarly, “The body of a river,” or “The body of scientific knowledge,” etc.) Our human bodies have been involved in many sinful acts (for which we are responsible), but they are not said to be sinful in themselves. If our bodies were sinful, they could not be presented to God to be used in the service of the Lord (Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1)).
Christians often speak of receiving a “new” body when the Lord comes, but this could convey the idea that we will get another body, which is not true. Scripture does not say that the saints will get “new” bodies, but rather, that their bodies will be "changed" (Job 14:1414If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. (Job 14:14); 1 Cor. 15:51-5251Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:51‑52); Phil. 3:2121Who 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. (Philippians 3:21)). The very same body which was buried will be raised, but in an altogether different condition of glorification. 1 Corinthians 15:42-4442So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: 44It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. (1 Corinthians 15:42‑44) states this clearly. It says that the same body that is “sown” in the earth in burial will rise again. (Note: the use of the word “it” in that passage refers to both burying and raising.) If the saints are to receive a new, or another body when the Lord comes, then, taken to its logical conclusion, He really doesn’t raise the bodies in which they once lived. This denies resurrection. To avoid any idea like this, Scripture is careful never to say that we get “new” bodies.
When the Lord walked on this earth, His human body was not that of “humiliation,” neither was it a “body of glory.” His body was holy and immortal (Luke 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)). It wasn’t until He rose from the dead that His body was glorified. Scripture says that He was “received up in glory” (1 Tim. 3:1616And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)). That is, He went up to heaven in a glorified state.
The right posture for the believer is to “look for the Saviour” to come. Our next move is to be called away from this earth at any moment.