The Grace Commentary – Your free verse-by-verse Bible commentary Philippians 3

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Philippians 3:1

Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.

(a) Brethren. In the New Testament, the word “brethren” typically refers to Christian brothers and sisters (see entry for Heb. 2:11).

(b) Rejoice in the Lord. Be glad in God for he has clothed you with garments of salvation and he has wrapped you in his robes of righteousness (Is. 61:10). Find your joy in Jesus knowing that whatever trial you are facing he holds you securely in his hands (Ps. 63:8, 139:10, Php. 3:12).

To rejoice in the Lord is to replace worry with worship. It’s choosing to be cheerful instead of fearful. It’s celebrating the good things God has done and promised to do. It’s having the attitude that “though the fig tree may not blossom and there be no fruit on the vines, I will exult in the Lord and rejoice in the God of my salvation” (Hab. 3:17–18).

“Rejoice in the Lord.” These four words convey one of the takeaways from this letter. Are you confined, as Paul was? Then look up and rejoice in the Lord. Are you awaiting a verdict or decision? Rejoice in the Lord. Have you been treated unjustly? Rejoice in the Lord. There is no trial or hardship that cannot be improved by rejoicing in the Lord (Php. 4:4).

(c) Write the same things. “I don’t mind repeating myself.” The Philippians had heard Paul preach on several occasions—“I often told you” (Php. 3:18)—and they may have received other letters from him. He is about to remind them of things they have heard him say before.

(d) A safeguard for you. Reminders keep us safe.

Many of Paul’s letters contain warnings: “Watch out for those who put obstacles in your way contrary to what you have been taught” (Rom. 16:17). “See that no one takes you captive through philosophy which depends on men rather than Christ” (Col. 2:8). “If anyone preaches a different gospel, let him be cursed” (Gal. 1:8). “Charge certain men not to teach a different doctrine” (1 Tim. 1:3).

In addition to preaching the good news, Paul warned his readers about false teachings that cause us to drift from faith in Jesus and lead us down the path of dead works. The issue facing the Philippians was the old covenant law of circumcision (see next verse).

(e) Safeguard. The original adjective (asphalēs) is the negative version of the word (sphallo) that means “to fail.” Being reminded of the truth keeps us from falling and failing (2 Pet. 1:12–13).

Philippians 3:2

Beware of the dogs, beware of the evil workers, beware of the false circumcision;

(a) Beware. The original verb (blepō) means take heed and watch out. By saying it three times in this verse—“Beware, beware, beware”—Paul is sounding a clear warning. “Have nothing to do with moralizers and law-preachers.” It was a preemptive warning. There may have been no Judaizers in Philippi, but there were plenty just down the road. In nearby Thessalonica, religious Jews had incited a riot that forced Paul to leave the city under the cover of darkness (Acts 17:1–10).

(b) Dogs. The original word (kuōn) means “hound.” It is an apt label for the religious Jews who hounded Paul from town to town (Acts 14:19, 17:13).

(c) Evil workers. Those who preach self-righteousness do evil because they promote unbelief in the finished work of Christ. In context, Paul is referring to law preachers.

(d) “The false circumcision” is a collective name for those who promote the circumcision of the flesh as a means of getting right with God. They can be contrasted with “the true circumcision” (see next verse).

Further reading: “Beware the dogs of law”

Philippians 3:3

for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh,

(a) “The true circumcision” are those who have been spiritually circumcised by the Holy Spirit (Rom. 2:29). Believers, in other words. Those who glory in Christ Jesus rather than themselves. “In him you were also circumcised with a circumcision made without hands” (Col. 2:11).

(b) The Spirit; see entry for Php. 1:19.

(c) Glory. The original verb (kauchaomai) means to boast. To “glory in Christ Jesus” is to boast or rejoice in the Lord (1 Cor. 1:31, 2 Cor. 10:17). It is celebrating his finished work (because of his perfect sacrifice, you don’t need to sweat and strive to make yourself acceptable to God) and reveling in his resurrection (because Christ lives you have eternal life).

(d) No confidence in the flesh. We refuse to rely on our performance or pedigree.

A religious person, such as Paul had been, may boast of his heritage (“a Hebrew of Hebrews”) and his law-keeping performance (“as to the Law, a Pharisee;” see verse 5). But someone who has encountered the radical love and acceptance of God realizes that our best and greatest accomplishments count for nothing (Php. 3:7). In the kingdom of God, we stand on grace alone.

Philippians 3:4

although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more:

(a) Confidence even in the flesh. To have confidence in the flesh is to trust that you can make yourself right with God on the basis of your performance or pedigree. Self-reliance is the antithesis of relying on Christ. It is unbelief by another name.

(b) Flesh. The original noun (sarx) has two distinct meanings in this letter. In chapter 1, the flesh refers to Paul’s natural body (Php. 1:22, 24). Here in chapter 3 it describes the mindset of self-sufficiency. To walk after the flesh is to be worldly rather than spiritual (Rom. 8:4). To have confidence in the flesh is to trust yourself instead of trusting the Lord. It is relying on your morality, good deeds, and acts of service.

(c) If anyone else. “If you want to play the comparison game.” The self-righteous man justifies himself by comparing himself with others. He prays, “Thank God I’m not like other men” (Luke 18:11).

See entry for Self-righteousness.

(d) I far more. If anyone had reason to brag about their accomplishments it was Paul (see next verse).

Philippians 3:5

circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee;

(a) Eighth day. Paul was born a Jew. He was not a Gentile who had converted to the Jewish religion. He was circumcised on the eighth day, as all Jewish boys were (Lev. 12:3). He was not circumcised later like a proselyte.

(b) Of the nation of Israel. Paul’s lineage could be traced back to the patriarchs of Abraham, Isaac, and Israel (Rom. 11:1, 2 Cor. 11:22).

(c) Nation. The original noun (genos) is related to the word for “kin” (ginomai) and is not usually translated as “nation.” It means “race” or “family” (e.g., Acts 7:13, 19). Some Bibles translate it as “stock.” Paul belonged to the family of Israel.

(d) Benjamin was the son of Israel’s beloved wife, Rachel (Gen. 35:16–18). His tribe produced Israel’s first king and, along with Judah, was one of the two tribes that remained loyal during Jeroboam’s revolt (1 Kgs. 12:21).

(e) A Hebrew of Hebrews. “You won’t find anybody more Jewish than me.” In addition to his Jewish antecedents, Paul spoke Hebrew and was schooled by the great Gamaliel (Acts 21:40, 22:3). Unlike Greek speakers who read the Septuagint, Paul could read the Old Testament in the original Hebrew.

Paul was a Hebrew of Hebrews and under the old covenant that meant something. But in the new covenant, our pedigree counts for nothing (Col. 3:11). Your race, tribe, or family name does not matter. The only pedigree that counts is being in Christ.

(f) A Pharisee. No one kept the law better than the strict Pharisees (Acts 26:5).

The Pharisees held high opinions of themselves because they were more devout and law-abiding than others. If our righteousness was based on our ability to keep the rules, the Pharisees would have been the most righteous people around. But Jesus was not impressed by their piety (see entry for Luke 18:9). Ultimately, neither was Paul (see Php. 3:7).

Philippians 3:6

as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.

(a) Zeal. The religious take pride in their deep devotion to God. “Lord, look how much I’ve done for you.” In his youth, Paul the firebrand boasted that he “was advancing in Judaism beyond many of my contemporaries, being more zealous for my ancestral traditions” (Gal. 1:14).

(b) A persecutor of the church. The religious zealot believes he can enhance his position by attacking “heretics” who don’t share his views. Paul persecuted the church “beyond measure” (Gal. 1:13). He was relentless in his quest to hunt down Christians and more than ready to kill in the name of God (Acts 22:4, 26:10).

(c) The church is the body of believers (Col. 1:18). The original word (ekklesia) is translated as church about 100 times in the New Testament and occasionally as congregation (Acts 7:38, Heb. 2:12) or assembly (Acts 19:32, 39, 41, Heb. 12:23).

(d) Righteousness which is in the Law. The kind of righteousness that comes from observing the Law of Moses is not true righteousness because it is not based on faith (Gal. 3:11–12, Php. 3:9).

(e) Found blameless. Paul was a faultless Pharisee, or so he told himself. In truth, Paul struggled with secret sins such as covetousness (Rom. 7:8). None of us can keep the standard of the law, but the self-righteous man likes to pretend. “I have kept the commands of God from my youth” (Luke 18:21). He does not realize that he is an idolater glorifying himself and, consequently, a law-breaker to boot.

Philippians 3:7

But whatever things were gain to me, those things I have counted as loss for the sake of Christ.

(a) Whatever things. Some people take pride in their pedigree and performance, but these things can hinder us from enjoying the life that is ours in Christ.

(b) Counted as loss. Things he had considered assets, he now counted as liabilities.

There is nothing wrong with a good pedigree or performance. But if we are counting on these things to make us righteous, holy, or acceptable to God, we are living under a self-righteous delusion. Our best is not good enough. Our righteous acts are like filthy rags in comparison with the perfections of the Father (Is. 64:6).

Paul had embraced the law because he thought it was the pathway to a blessed life (Deut. 28:1–14). But living under the law made him wretched and miserable (Rom. 7:24). It did not bring the peace and joy that come from knowing Christ’s righteousness (Rom. 14:17). Happily, he had a change of heart. After he met the Lord on the road to Damascus, he transferred his assets into the liabilities column leaving him free to receive the righteousness that comes by faith.

Philippians 3:8

More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ,

(a) More than that. “I count as liabilities all those things that get in the way of knowing Christ.” The preceding verse is in the past tense (“I counted”), while this verse is in the present tense (“I count”).

(b) I count all things to be loss. What the world calls “wins,” Paul calls “losses.” Having encountered the right-side up kingdom of God, he rejected the crooked and counterfeit values of this fallen world.

(c) Count… count. The original verb (hēgeomai) means “to consider” and “think.” The verb appears six times in this letter (see Php. 2:3, 6, 25, 3:7–8). “I count” means Paul is still counting. He has not stopped counting. Every day brings a fresh opportunity to know Christ more.

Some people come to God as broken sinners, but Paul was one of life’s winners. He was Mr. Success, the Head Honcho of Holiness, and the Sultan of Self-Righteousness. It wasn’t failure that brought Paul to his turning point, but an encounter with the Lord followed by some clear-eyed reckoning. Paul had thought he was a godly man, but he came to understand that his “good works” were an offense to Christ (see Acts 9:4). Realizing this, he repented, rejected all he once held dear, and took hold of Christ.

(d) Surpassing. The original verb (hyperechō) means “to hold above” or “to be superior in rank.” The value of knowing Christ Jesus as Lord is worth more than all things.

(e) Knowing Christ Jesus my Lord means trusting him, leaning on him, and abiding in him (Pro. 3:5, John 14:1, 15:4, 1 John 2:28).

Many people know about Christ, but to know him as Lord—to know his mind, sense his Spirit, and hear his voice—is how we experience his abundant life (Jer. 17:7). “In all your ways know him and he will make your paths straight” (Pro. 3:6).

How do we come to know Christ more? Through the gospel of Christ. We grow and strengthen our faith by hearing the good news of Jesus. Every day we need to remind ourselves of how good God is and how Jesus reigns as Lord over whatever situation we are facing.

(f) I have suffered the loss of all things. “I have turned my back on the world and its ways. I gave up what I could not keep to gain what I could not lose.” Paul is not preaching an ascetic life but an exchanged life. He gave up the life he had made to receive the far better life that Christ offers.

(g) Rubbish. The original noun (skubalon) implies the worthless table scraps that are thrown to the dogs. Anything that hinders us from knowing Christ—pride in our performance, our accomplishments, our pedigree—is best viewed as rubbish to be rid of.

(h) Gain Christ. To gain Christ is to fully enjoy the blessed life that is ours in him. It is living on this earth as Christ did, in total dependence on the Father. It is resting in the work of Christ and walking in the freedom his Spirit brings.

Philippians 3:9

and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith,

(a) May be found in him. Paul was not hoping to be found in Christ as though he was somehow outside of Christ. He was already in Christ and he knew it (Rom. 16:7, Col. 3:3). He’s saying, “I have no interest in being clothed with the righteousness that comes from keeping the law. I am clothed with the righteousness that comes from God.”

(b) A righteousness of my own. There are two kinds of righteousness: ours and God’s. One is based on our effort, the other is a free gift that is received by faith.

(c) Derived from the law. To define righteousness requires a standard, and in the old covenant that standard was the Law of Moses. The law is holy, righteous, and good (Rom. 7:12), but no one was ever made righteous by keeping it (Rom. 3:20, 9:31, Gal. 2:21, 3:21). All of us fall short of God’s glory (Rom. 3:23). The righteousness which is derived from the law can be distinguished from the righteousness which is by faith (Rom. 4:13, 9:30, 10:6).

(d) Through faith in Christ. The primary call to action of Paul’s epistles is “put your faith in Christ” (Rom. 3:22, Gal. 2:20). We are justified through faith in Christ (Rom. 3:26, Gal. 2:16, 3:24), we are made sons of God through faith in Christ (Gal. 3:26), and we receive God’s promises by faith in Jesus Christ (Gal. 3:22).

The King James Version and a few other translations translate this verse as the “faith of Christ.” (The KJV also refers to “the faith of Jesus Christ” in Galatians 2:16, 2:20, and 3:22.) In other words, the righteousness of God comes through the faith of Christ. If this was Paul’s meaning, we can say that we are made righteous because Jesus was faithful unto death, and we are empowered to live in Christ because he remains faithful. It is Christ’s love and faith that enable us to love and trust him. In the new covenant, God takes the lead and we respond. We love because he first loved us, and we believe because Christ first believed in us. He is our supplier of faith, hope, and love.

(e) Katuwiran; see entry for Php. 1:11.

(f) The righteousness which comes from God. The good news reveals a righteousness that comes from God and is received by faith (Rom. 1:17, 3:21–22, 26, 4:13, 9:30, 10:6, 10, Gal. 3:6, 11, Heb. 11:7, 2 Pet. 1:1). This divine righteousness is sometimes referred to as “the righteousness of faith” (Rom. 4:11, 13, 9:30, 10:6, Heb. 11:7).

See entry for Righteousness.

(g) On the basis of faith. All of God’s blessings, including forgiveness, salvation, righteousness and sanctification, come to us freely by grace and are received by faith. Faith does not compel God to forgive us or sanctify us. But faith is the conduit through which grace flows. See entry for Eph. 2:8.

(h) Pananampalataya. The original noun (suplado) is derived from a word (peitho) that means to convince, win over, or persuade. Faith is being persuaded or convinced that God loves you (Acts 28:24). Abraham, the believer and father of the faith, “was fully persuaded that God had power to do what he had promised” (Rom 4:21). Faith is not a work, but a rest. Faith is being fully persuaded, and when you are fully persuaded you can rest.

Philippians 3:10

that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death;

(a) That I may know him. “That I may fully experience the love and life of Christ to the end of my days.”

(b) Know. The original verb (ginōskō) means to understand through personal experience. It’s the kind of knowledge that comes from relationship. “I am the Good Shepherd, and I know my own and my own know me” (John 10:14). Eternal life is the fruit of knowing or experiencing the only true God and Jesus Christ whom he sent (John 17:3).

To know Christ—to receive his love, feel his presence, and to be guided by his gentle hand—is the highest point of human existence. To walk in fellowship with our Creator, revel in his love, and share his life with others is the greatest joy we can know. This is the life Paul was striving for and the life we can enjoy here and now.

Paul placed a high emphasis on experiential knowledge. The words “know,” “knowing,” “known,” and “knowledge” appear fifteen times in this letter and almost 200 times in all his letters. Christianity is not about learning a book or a doctrine, but participating in the divine life of God.

The new creation does not run on political power, economic power, or military power, but God’s resurrection power. If Christ had not been raised, there was no new creation and we would still be in the cursed family of Adam. But Christ has been raised, and the same God who raised him from the dead will raise you from the dead (Gal. 1:1, 1 Cor. 15:52).

(d) The fellowship of his sufferings. Paul counted it a privilege to be persecuted for the sake of Christ.

Paul did not seek out persecution and he avoided trouble whenever possible (e.g., Acts 9:25, 14:20, 16:40, 17:10). But when beaten, flogged, or imprisoned for preaching Christ, he resisted the temptation to be bitter. Rather than viewing himself as a victim, he saw his trials as a sharing in Christ’s sufferings. To him, persecution was part of the deal. If preaching the gospel carried a cost, he was happy to pay it. “Since Jesus suffered for my salvation, I will gladly suffer for the salvation of others” (see 2 Cor. 1:6).

(e) Conformed to his death. Paul desired to live in total dependence on the Lord to the end of his life. He wanted to go out like Jesus, totally submitted to the will of the Father.

Philippians 3:11

in order that I may attain to the resurrection from the dead.

(a) In order. “That along with all believers I may be raised from the dead when Christ returns” (see 1 Th. 4:16–17).

(b) Attain may be an unfortunate translation as it suggests some sort of accomplishment on Paul’s part. “If I do the right things I might merit resurrection.” Nope. We are saved, kept, and raised by the grace of God. The original verb (katantaō) means “to come to” or “arrive at” or “reach a destination.” Because of the Lord’s promises (e.g., John 6:40), Paul fully expected to be raised from the dead.

(c) Resurrection from the dead. The resurrection of the dead was the central plank in Paul’s gospel (1 Cor. 15:12–14). The apostle did not proclaim a God who rewards and punishes us for our deeds. He revealed a God who loves us like a Father and who will not let death separate us from his love (Rom. 8:38–39).

Philippians 3:12

Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.

(a) Not that I have already obtained it. “I have not experienced all that it means to know Christ in this life” (see verse 10). Paul is not discussing resurrection, but his unfinished life on earth.

Every believer desires to know Christ in this life and to be with him in the next. Paul, facing the prospect of execution, was torn between these desires. “I want to go, I want to stay” (see Php. 1:21–24). But when it came down to it, he could think of three reasons for staying: “If I stay, it will be good for you, it will mean more fruitful labor for me, and it will give me more opportunities to know Christ in this life” (Php. 1:22, 25, 3:10).

(b) Become perfect. Be made complete or more Christlike.

Just as every baby is completely human, every believer is complete in Christ (Col. 2:10). But we still need to mature in the faith and grow in the grace of God. We become more perfect or more like Christ by discovering more of his measureless love for us. Paul prayed that the Ephesians would know the love of Christ “so that you may be filled up to all the fullness of God” (Eph. 3:19). Growth is not the result of discipline and duty. Spiritual growth comes from feeding on the love of God that is revealed to us in Jesus.

(c) I press on. The original verb (diōkō) means “to pursue”. We are to pursue love (1 Cor. 14:1), pursue righteousness (2 Tim. 2:22), and pursue peace with all men (Heb. 12:14). Sometimes this verb is translated as “persecute” (e.g., Matt. 5:11). It’s the same word Paul used when he said he was a zealous persecutor of the church (Php. 3:6). Paul had gone from pursuing the church for all the wrong reasons, to pursuing Christ for all the right ones.

(d) I press on so that I may lay hold. “I want to experience all that Christ has in store for me in this life.”

Paul had accomplished much, but he was not done. There was more to discover about Christ and more he wanted to do with Christ. Paul’s excitement inspires us. He reminds us that every new day is a gift from God and an opportunity to do something of lasting significance. “While we have opportunity, let us do good to all people” (Gal. 6:10).

(e) I was laid hold of by Christ Jesus. “Jesus took me in his mighty hand.” Salvation is not about holding onto Jesus for dear life. Salvation is Jesus holding on to you and never letting go (John 10:28). Yet Jesus did not take hold of you just to save you, but to reveal himself to you and through you. When Jesus took hold of you he was inviting you to participate in his eternal purposes. It’s as though the Author of the play had brought you onto the stage and given you a part to play in his great story.

Philippians 3:13

Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead,

(a) Brethren; see entry for Php. 1:12.

(b) I do not regard myself as having laid hold of it yet. “I’m not done. I’m still growing in grace. There’s more to this Christ-life that I have yet to experience” (see previous verse).

(c) Forgetting. The original verb (epilanthanomai) means “to lose out of mind.” In context, it means “letting go of the past.”

(d) Forgetting what lies behind. Don’t let the past distract you from your glorious future. The runner who looks back is no longer straining forward for the goal.

Paul wasted little energy reviewing past accomplishments (“look how many churches I’ve planted!”) and failures (“look how badly I persecuted the church!”). He had no time for trophies or regrets. All that stuff only distracted him from knowing Jesus and pressing on to know him more.

(e) Reaching forward. Sticking with his athletic metaphor, the original verb (epekteinomai), which means “to stretch” or “strain forward,” suggests a runner straining for the finishing tape.

(f) Reaching forward to what lies ahead. What lies ahead is more of the good life with Christ.

Every believer is growing into the son or daughter God made them to be. This journey of discovering who we are in Christ and why he made us the way he did and what he wants to do with us and through us, is the greatest thrill on earth. Why would we settle for anything less?

Philippians 3:14

I press on toward the goal for the prize of the upward call of God in Christ Jesus.

(a) I press on; see entry for Php. 3:12.

(b) Toward the goal. The goal is to know Jesus and see his purposes fulfilled in our lives.

(d) The upward call is the heavenly invitation of God for us to live in union with him now and forever more.

The call of God, which is proclaimed in the gospel, is an upward call. It is an invitation to press on and reach for this life that is ours in Christ. How do we “walk in a manner worthy of the (upward) calling in which you have been called” (Eph. 4:1)? We set our minds on things above and live from the divine reality that is found in Christ Jesus (Col. 3:2).

Philippians 3:15

Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you;

(a) As many as are perfect. Those who consider themselves spiritually mature. “You who are spiritual” (Gal. 6:1).

There is some irony here. Paul says, “I am not yet perfect (verse 12), but you may think you are perfect. If so, you will agree with me.” In truth, none of us is as perfect or complete as we are going to be. We are all pressing on and growing in the Lord. But if you are mature in the faith, you will share Paul’s desire to press on toward the goal (see previous verse).

(b) A different attitude. If you don’t yet have this mindset, the Holy Spirit will reveal it to you in due course.

What a relief for parents and pastors to read these words. We can share the good news of Jesus with those in our care, but ultimately the responsibility for leading and guiding the sheep belongs to the Good Shepherd. We sow the seed, but God makes it grow.

Philippians 3:16

however, let us keep living by that same standard to which we have attained.

Standard. The word is italicized to show it is not in the original text but has been added for clarity. Paul is not setting standards for us to live up to. He’s saying, “Follow my example of how to walk” (see next verse).

Philippians 3:17

Brethren, join in following my example, and observe those who walk according to the pattern you have in us.

(a) Brethren; see entry for Php. 1:12.

(b) Following my example. It was Paul’s habit to encourage others to imitate his faith (1 Cor. 4:16, 11:1, Gal. 4:12, 1 Th. 1:6, 2 Th. 3:7, 9). “The things you have learned and received and heard and seen in me, practice these things” (Php. 4:9). The Apostle of Grace calls all of us to walk in the grace of God.

(c) Observe those who walk. Have good role models. Don’t follow people who are confused, fruitless, or going the wrong way. Follow those who look and talk like Christ.

(d) Walk as the wise (Eph. 5:15). Walk as children of the light (Eph. 5:8). Don’t walk any longer as the unbelievers walk, in the futility of their mind (Eph. 4:17).

(e) The pattern you have in us. “The pattern or example we have set of walking in step with the Spirit” (Gal. 5:16, 25). Paul was not promoting himself as some sort of cult leader to be followed. He was promoting the pattern or way of life that he and others were following. This pattern, of course, came from Christ himself. “Be imitators of me, just as I am of Christ” (1 Cor. 11:1).

Philippians 3:18

For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ,

(a) Many walk. Paul knew from first-hand experience that many opposed the message of grace.

(b) I often told you. Paul made it his habit to warn churches about those who would try to seduce them and lead them astray.

(c) Weeping. It broke Paul’s heart to think that believers could be deceived and drawn away (Acts 20:29–30). “Be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:31).

(d) Enemies. The original adjective echthros means “odious” or “hateful.” This word is sometimes translated as “hostile” when describing unbelievers. “You were formerly alienated and hostile in mind” (Col. 1:21).

(e) Enemies of the cross. False teachers diminish the cross by promoting either legalism (e.g., Php. 3:2) or licentiousness (e.g., Php. 3:19). The former puts price tags on the grace of God (e.g., “you must be circumcised, you must tithe, you must obey the law”), while the latter removes the price tags from sin (e.g., “do what you want”).

Philippians 3:19

whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things.

(a) Whose end is destruction. They will perish because they reject the life that Christ offers (John 3:16, 2 Th. 2:10). Paul is not talking about seekers or confused Christians. He’s warning us to watch out for wolves in the sheepfold.

(b) Appetite. The original noun koilia is better translated as “belly” or “stomach.” It’s the same word Paul uses when he says, “Food is for the stomach (koilia) and the stomach (koilia) is for food” (1 Cor. 6:13). Paul is describing licentious teachers who live for their flesh. He’s talking about people who make pigs of themselves at love feasts (2 Pet. 2:13–14, Jude 1:12). “For such men are slaves, not of our Lord Christ but of their own appetites” (Rom. 16:18).

(c) Their glory is in their shame. Like the Sodomites who proudly displayed their sin (Is. 3:9), licentious teachers make shocking statements to attract attention and gain followers. They flaunt their so-called freedom while remaining slaves of corruption (2 Pet. 2:19). Like “wild waves of the sea, casting up their own shame like foam,” they are all froth and no substance (Jude 1:13).

(d) Set their minds on earthly things. False teachers are disconnected from Christ (Col. 2:19). Instead of setting their minds on the superior realities of God’s heavenly kingdom, they are focused on earthly concerns such as self-preservation and self-righteousness.

Philippians 3:20

For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;

(a) Our citizenship is in heaven. We who have been born again are brand new creatures, a new race, and citizens of a heavenly kingdom (Eph. 2:19).

The Philippians reading this letter would have resonated with Paul’s words, for they were Roman colonists and citizens of Rome. They understood their role was to bring the culture and civilization of Rome to the backwaters of Macedonia. In the same way, Christians are citizens of heaven, and our role is to bring the culture of heaven to earth. This colonizing role is reflected in the way we pray. “Our Father who is in heaven. Let your kingdom come and your will be done, on earth as it is in heaven” (Matt. 6:9–10).

(b) We eagerly wait. In his eschatological parables, Jesus told stories of masters, noblemen, and bridegrooms being gone “a long time” (Matt. 24:48, 25:5, 25:19). Since Jesus has been gone a long time, he exhorts us to “be like servants waiting for their master” (Luke 12:36). The need to wait is echoed by the epistle writers. “Wait eagerly for our adoption as sons” (Rom 8:23); “We hope for what we do not see, with perseverance we wait eagerly for it” (Rom 8:25); “We eagerly await a Savior” (Php. 3:20); “Be patient brethren, until the coming of the Lord. The farmer waits…” (Jas. 5:7); “Wait for the mercy of our Lord Jesus Christ to bring you to eternal life” (Jude 1:21).

Jesus and every New Testament writer spoke of the need to wait patiently and eagerly for the Lord’s return. We are to be watchful and ready, but we are not to put life on hold. Plant trees, raise families, and do whatever God put you on this earth to do. Invest, build, dig deep, and go long. Let your light shine so others may praise your Father in heaven.

(c) Savior. In the New Testament, Jesus Christ is called Savior (Luke 2:11, Acts 5:31, 13:23, Php. 3:20, 2 Tim. 1:10, Tit. 1:4, 3:6, 2 Pet. 1:1, 11, 2:20, 3:18, 1 John 4:14, Jude 1:25) and God is also called Savior (Luke 1:47, 1 Tim. 1:1, 2:3, 4:10, Tit. 1:3, 2:10, 13, 3:4, Jude 1:25). Jesus is God in the flesh who came down from heaven to save us. Jesus is known as the Savior of the world (John 4:42), but only those who put their faith in him are saved (Eph. 2:8). For this reason, Jesus is called the “Savior of the body” and the Savior “especially of those who believe” (1 Tim. 4:10).

(d) Lord; see entry for Php. 1:2.

(e) Jesus Christ; see entry for Php. 1:2.

Philippians 3:21

who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.

(a) Transform. The original verb metaschematizō describes an outward change. When Christ returns, we will be physically changed. In the twinkling of an eye, our humble bodies will be exchanged for resurrection bodies (1 Cor. 15:50–52).

(b) Our humble state. Our earthly bodies are frail and subject to decay. They are burdens that cause us to groan with weariness and age (2 Cor. 5:2, 4). They are also the battleground where we encounter the temptation to sin (Rom. 6:6, 7:5, 23–24). Our physical bodies are pretty pathetic compared to what’s coming.

(c) The body of his glory. Our resurrection bodies will be as glorious as Christ’s body. We will be beautiful, ageless, and immortal (1 Cor. 15:52–53).

(d) Glory; see entry for Php. 1:11.

(e) The power that he has. The God who spoke the universe into existence, and who even now is bringing all things under submission to Christ, will have no trouble clothing you with a resurrection body.

(f) Subject all things to himself. All that was lost and broken will be restored, united, and brought under the headship of Christ (Acts 3:21, Eph. 1:22). Everything in the spiritual and physical realms will be made new and filled with the presence of God. There will be healing, harmony, and everlasting peace. As part of God’s great restoration plan, he will clothe you with a glorious resurrection body.

(g) All things. All of creation including the heavens and the earth (Eph. 1:10, 22).

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Philippians 3