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Phil.3:1. However, my brothers, rejoice in the Lord. Since the Philippians were in sorrow, not knowing what the state of Paul’s affairs was, what the state of the preaching was, what the state of Epaphroditus’ illness was, and he resolved all this, saying that the preaching is prospering, and I am coming to you, and Epaphroditus has already been sent, then the Apostle Paul says: “However, rejoice,” because there is no longer any reason not to rejoice. He calls the Galatians children because they needed correction, and the Philippians brothers because he treats them with respect. He said beautifully: “in the Lord,” since worldly joy is not joy, but in the Lord even sorrows bring joy. Or, since the Lord has made our affairs easier, then rejoice. Writing to you about the same is not burdensome for me, but edifying for you. Having introduced many praises, he begins to make an exhortation, so as not to seem heavy at the very beginning. Phil.3:2. Beware of the dogs There were some Jews who, distorting Christianity, preached the Gospel, mixing Jewish views into it. Since they could not easily be recognized, the apostle says: watch, beware, pay attention that they are not among you. Formerly the pagans were called dogs, but now they are the Jews, because they are shameless, insolent in relation to the light of truth and slandered everyone. beware of evil doers, Here he deprives them even of the name “dogs”; because many dogs, he says, are close to the meal, and also protect the houses of their masters. And these, although they act, do so for evil, and their action is much worse than inaction itself, since they upset the well-established. That is, those who are circumcised. Circumcision was once considered great and precious by the Jews, when even the Sabbath was broken for its sake. And since it has now been abolished, it remains nothing more than simply cutting off the flesh, for when this action ceases to be legal, then it is nothing more than cutting off the flesh. Or: “beware of the circumcision,” that is, the Jews who tried to divide the Church. Phil.3:3. because circumcision is us who serve God in spirit If, he says, you should look for circumcision, then you will find it among us, who serve God spiritually, that is, with soul and mind. Those who are circumcised in the soul and serve God with it - these are the ones who have true circumcision, as high as the soul is higher than the body. He did not say: we have circumcision, but: we, for man is circumcision combined with virtues. And again he did not say: in them there is circumcision, but they themselves are destruction and evil. and those who glory in Christ Jesus, and have no confidence in the flesh, So, what is better: to boast in Christ, who circumcises our hearts and raises us through baptism to the dignity of sons of God, or to boast in the flesh, that is, to be proud of carnal circumcision simply because they are children of Abraham? Phil.3:4. although I can rely on the flesh. If I, he says, came from pagans, then someone could say that I condemn circumcision because I do not have a noble Jewish origin. Now, he says, I myself have the same thing that you boast about - hope and praise through fleshly circumcision. So, obviously, I condemn circumcision not because I am deprived, as you say, of your nobility, but for the sake of truth itself. If anyone else thinks to rely on the flesh, then more so I, Pay attention to his wisdom: he did not call anyone by name, so as not to arouse hatred with such speech; the expression “if someone else thinks” shows that others forced him to say such words. He said perfectly: “he thinks” - either because the Jews could not hope for circumcision as much as he did; or because the hope of circumcision is not true, but only seems so. Phil.3:5. circumcised on the eighth day. What they especially boasted about, namely circumcision, is what he puts in first place. By the expression “on the eighth day” he showed that he was not a proselyte. That is, not from proselyte parents, but from the family of the Israelis themselves. That is, from the more famous part of the family; for everything pertaining to the priesthood was the inheritance of this tribe. As for my ancestors, he says, I come from noble Jews. You could be from the family of Israelites, but not a Jew from the Jews. For for many the matter was spoiled by the fact that they did not even know the Hebrew language, living in dispersion among the pagans, and did not strictly observe the scriptures. I, he says, am a Jew, that is, I retain this character. Or the apostle indicates by this his especially noble origin. What the apostle said above, namely: about circumcision, descent from the family of Israel, etc. - all this did not depend on his authority. Now he speaks of a deed that was accomplished according to his own election: “according to the teaching,” he says, “a Pharisee,” that is, according to the study of the law. The Pharisees were the most famous sect among the Jews. Phil.3:6. out of jealousy - a persecutor of the Church of God, Since some of the Pharisees were not particularly zealous for the law, the apostle says that I was so zealous that I persecuted the disciples of Christ. according to lawful truth - blameless. Since many were zealots out of covetousness and for other reasons, and not for the sake of the law, the apostle says that, being blameless in legal righteousness, how could I be a persecutor for the sake of something human, and not out of divine zeal. Phil.3:7. But what was an advantage for me, I counted as loss for the sake of Christ. Phil.3:8. And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: Here the heretics, who condemn the law, say: behold, Paul calls it “vanity,” how then could it be given by God? But first of all, let us be grateful that the Holy Spirit has arranged it in such a way that they accept these words as if speaking in their favor. If this were not the case, they would simply destroy these words, like many others. Then, pay attention: the apostle did not directly say that the law is vanity, but “I count” it “vanity,” since the law in itself is not vanity. Otherwise, how could it lead to Christ when understood correctly? Before, understanding it falsely, I did not turn to Christ; Afterwards, having learned the truth, I turned to Christ, and the law now showed me that it was vanity at the time when I, understanding it falsely, did not turn to Christ. The law itself is an acquisition. Listen further: I did not say: what I considered an advantage, but: “what was”, since the law is truly an “advantage”, because, freeing people from brutality and superstition and becoming a ladder, it leads us to life according to Christ. Just as someone who climbs a ladder does not neglect the steps, on the contrary, remains grateful, because without them, he could not ascend. So the law was gain, but now we consider it vanity and harm, not because it really is, but because there is great grace. Or just as a person who has silver, if he finds gold, and it is impossible to possess both, considers it a harm to keep the silver and keeps the gold with him, so the law becomes a harm if it leads away from Christ, but if it led to Him, it would not be a harm. So, he says, not only did I previously consider the law to be vanity, but now I consider it so. Why? according to the excellence of grace. You see, he's making a comparison. Only homogeneous objects are compared, and therefore what is superior is superior to what is homogeneous. And the law is knowledge, but less; just as a lamp is light, but not like the light of the sun, although it is light. for Him I have given up everything and count everything as rubbish, in order to gain Christ For the sake of Christ, he says, I renounced everything, that is, I considered everything as vanity, or rejected everything. You see, after this, the law is not vanity in itself, but for the sake of Christ. Whether the word “litter” refers to the law is not clear. It is more likely that here we are talking about worldly affairs in general, for he said above: “for Him I gave up everything,” that is, everything worldly. But if what has been said is applied to the law, then there will be no dishonor for it. For “rubbish” is straw or a stalk of wheat; but the stalk serves as a guard and support for the wheat, so that if there were no stalk, there would be no wheat. But when the latter is ripe and chosen, then the stem becomes unnecessary. In the same way, the law is the affirmation and witness of grace; when the latter has appeared, one should no longer adhere to the letter of the law. Phil.3:9. and be found in Him, not having your own righteousness, which is from the law, but that which is through faith in Christ, the righteousness from God So that I may not have my righteousness, which comes from the works of the law, as if already done by me, for there is no righteousness from works, because I have not done these works; but to have the righteousness that comes through faith in Christ, which is the righteousness of God, that is, the gift of God, a righteousness that justifies those who believe by grace. “For if you confess with your mouth that Jesus is Lord and believe in your heart, you will be saved” (Rom. 10:9). Divine gifts exceed to the greatest extent the insignificance of deeds accomplished by human effort, just as wheat is much better than straw. Phil.3:10. to know Him and the power of His resurrection, So, knowledge occurs through faith. For what conclusion will the resurrection prove to us? Nothing, but faith. If the resurrection is known by faith, then how will the greater thing be known by the mind - birth? But why is it bigger? Because there are many examples of resurrection; since many were resurrected even before Christ. But no one was born of a virgin. Therefore, the righteousness that is from God lies in faith, that is, it rests on it and has it as its foundation. Said: “and the power of resurrection.” Indeed, great strength is needed in order to be resurrected. On the other hand, the resurrection gives us strength to walk along the same path that Christ walked. and participation in His sufferings, Being persecuted and oppressed, he says, we become participants in the suffering of Christ. Because if we did not believe that we would reign with Him, we would not endure so much and so much. Note that he who suffers believes most in the resurrection of Christ. Listen further. That is, becoming completely like Him. Just as He suffered from people, so I must suffer. Because persecution and suffering paint the image of His death, and we, so to speak, become Christs to the extent that we suffer. Do you see how great the dignity of suffering is? Phil.3:11. to achieve the resurrection of the dead. What then? Is it possible that if you had not suffered, Paul, you would not have risen? But by resurrection here understand His glorious ascension on the clouds, because everyone will be resurrected, but not everyone will be ascended on the clouds: sinners below await the Judge, and saints are delighted in the clouds at the meeting of the Lord. You will understand what has been said from the following. Christ has died, he says, and I am dying. He rose in glory, and I strive to achieve the same glorious resurrection. Notice the caution of the one who has done so much and who is above people: “to achieve,” he says, for I am not yet sure; - he is so humble-wise. He speaks about this in another place: “Therefore, if anyone thinks that he stands, take heed lest he fall” (1 Cor. 10:12); and again: “lest, while preaching to others, you yourself remain unworthy” (1 Cor. 9:27). Phil.3:12. I say this not because I have already achieved or perfected myself; Having said: “in order to achieve,” he confirms this, saying: I said so uncertainly because I have not yet achieved the reward, I have not yet perfected myself. but I strive, lest I attain as Christ Jesus attained me. He says: I am still in a feat, I am still striving to see if I will reach both the end and the reward. Then, showing that this is his duty, he adds: for this reason “Christ reached me,” that is, when I was among the lost and rejected, Christ pursued me and reached me while I was running, and turned me to Himself. Therefore, I myself must pursue Him in order to reach Him. He said very expressively: “I strive,” because the striver does not pay attention to anything else except what he strives for, he loses sight of everything, even the most precious and most necessary. So we must hurry, not paying attention to any obstacles. Phil.3:13. Brethren, I do not consider myself to have attained; Since he had previously praised the Philippians a lot, now, humbling their thoughts, he says: and I, your teacher, do not yet consider myself to have reached complete perfection: just as if someone said about a runner that he has not yet run the entire distance. How does he say in another place: “I have finished the course” (2 Tim. 4:7). But he said this in view of death. but only, forgetting what is behind and stretching forward, I do, he says, one thing, I strive for one thing only, to always move forward. I forget the deeds I have done and leave them behind, and do not remember them at all, and thus I strive forward to what I still lack. Because the one who thinks that he has already completed the race stops, as if he had already completed everything. What does “extending” mean? This means trying to grab something before you reach it, it means forestalling your legs, although they are running, with the rest of your body, leaning forward, which comes from great zeal. Phil.3:14. I press toward the goal for the prize of the high calling of God in Christ Jesus. I, he says, do not run aimlessly, but direct my gaze towards the goal. What is this goal? “The honor of the highest calling,” that is, the incorruptible, which is in heaven; because the feat takes place below, but the crown is above, in the lordship of the saints. For the king, rewarding the ascetics with greater honor, crowns them, calling them to heaven. In order to show that everything is done with the help of Christ, without which even the feat is unsuccessful, he says: “in Christ Jesus,” that is, with His assistance. Phil.3:15. So, whoever is perfect among us should think like this; What is this? To forget what is behind. The characteristic of a perfect person is not to consider himself perfect; because perfection lies in not relying on yourself. if you think differently about something, then God will reveal this to you. Here Paul encourages the Philippians: if, he says, you think that you have done everything, then God will show you, as if you were ignorant, what is due. This is said about the perfection of life and that they should not consider themselves perfect. Phil.3:16. However, as far as we have reached, we must think and live according to that rule. What, he says, we have done so far, we must adhere to, that is, unanimity and peace; “and live according to that rule,” that is, with the same faith and for the same purpose. For the rule allows neither addition nor subtraction. So, do not transgress the commands of the Holy Spirit. Phil.3:17. Imitate me, brothers, and look to those who walk in the image that you have in us. Above he said: “Beware of dogs,” and thus alienated the Philippians from them. Now he brings them closer to those who lead a good life; for this means: “look,” that is, pay attention to them and, seeing a prototype in them, imitate them; Just as you have an example in me, so also in them. For he taught them not only with words, but also in his life and behavior he showed himself as an example; This is what perfect teaching consists of. Phil.3:18. For many of whom I have often told you, and now even with tears I say, He does not call them by name, so as not to excite them, but still gives the Philippians an idea of them when he says: “of which I have often spoken to you.” And now, since the evil has increased and spread, I cannot even remember them without tears. Do you see his compassion? He cried not about his own vices (since he had none), but about the fact that others lived, unaware of their vices and in pleasures. act as enemies of the cross of Christ. Some hypocritically professed Christianity, but lived in joy and tranquility; the apostle calls them enemies of the cross. Because the cross is looking for a soul ready for death, thirsty for danger. But they are free from this and live completely opposite to this. If they loved the cross, they would love the life of the cross, that is, the bitter life. After this, will we not be afraid of the thought that the one who is a friend of luxury, earthly peace and security is the enemy of the cross of Christ? Phil.3:19. Their end is destruction, their god is the womb, Because they serve him as God and please him in every possible way. For some, God is money, for others, the womb; Paul says about them in another place: “Let us eat and drink, for tomorrow we will die” (1 Cor. 15:32). This is the new idolatry. Some understand this about circumcision, which they thought was a glory, but which is really a dishonor. But this is not true; through this he shows their foolishness. For those who sin should be ashamed and hide; and they consider it glory for themselves. Because they have a belly with God, without thinking about anything spiritual or heavenly. Phil.3:20. Our residence is in heaven, from where we await the Savior, our Lord Jesus Christ. So, we must think about the above, we must strive for our fatherland, where we are destined to live, since our Lord and King is there, and from there we await His coming in the glory of the Father with the holy angels. So, both the place and the person should excite you to shame. Phil.3:21. Who will transform our humiliated body Our body now endures a lot: it is tied up, scourged and subjected to countless disasters. That is why it is called a “humiliated body” because it is subject to decay and destruction. But it will be transformed, that is, while remaining the same, it will be clothed with incorruption; because by transformation one must understand liberation from corruption. so that it will be consistent with His glorious Body, Since, he says, our body became similar to the Body of Christ through communication in suffering, then it will become the same in His glory. Oh! What did he say? Our body will be in conformity with that Body that the angels worship, which sits at the right hand of the Father; our body will be like that glorious Body and will be glorified just like it. So, if the whole universe tearfully mourns those who have lost such glory, will it mourn them with dignity? by the power by which He acts and subdues everything to Himself. Since the apostle spoke about great and almost incredible things, he therefore says: do not doubt; because He has the power with which He does all things and with which He has subdued angels, archangels and demons. Therefore, if He did so great, then even more so He can do much less. Who conquered? Some say that God the Father subjected everything to Him, that is, to Christ. But this does not follow from the previous one, because the apostle did not speak above about the Father. So, it is better to understand this about Christ, Who, by the power of His Divinity, subjected everything to Himself, that is, to His Body. Let us not be afraid that we seem to be dividing Christ; we know Him, one even in the diversity of His natures. You might be interested in: