Bible Commentaries

Finally (το λοιπον — to loipon). Accusative of general reference, literally, “as for the rest.” So again in Phlippians 4:8. It (or just λοιπον — loipon) is a common phrase towards the close of Paul‘s Epistles (2 Thessalonians 3:1; 2 Corinthians 13:11). In Ephesians 6:10 we have του λοιπου — tou loipou (genitive case). But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29; 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times.

To write the same things (τα αυτα γραπειν — ta auta graphein). Present active articular infinitive, “the going on writing the same things.” What things? He has just used χαιρετε — chairete (go on rejoicing) again and he will repeat it in Phlippians 4:4. But in Phlippians 3:2 he uses βλεπετε — blepete three times. At any rate Paul, as a true teacher, is not afraid of repetition.

Irksome (οκνηρον — oknēron). Old adjective from οκνεω — okneō to delay, to hesitate. It is not tiresome to me to repeat what is “safe” (ασπαλες — asphales) for you. Old adjective from α — a privative and σπαλλω — sphallō to totter, to reel. See note on Acts 21:34.

Beware (βλεπετε — blepete). Three times for urgency and with different epithet for the Judaizers each time.

The dogs (τους κυνας — tous kunas). The Jews so termed the Gentiles which Jesus uses in a playful mood (κυναριοις — kunariois little dogs) to the Syro-Phoenician woman (Matthew 15:26). Paul here turns the phrase on the Judaizers themselves.

The evil workers (τους κακους εργατας — tous kakous ergatas). He had already called the Judaizers “deceitful workers” (εργαται δολιοι — ergatai dolioi) in 2 Corinthians 11:13.

The concision (την κατατομην — tēn katatomēn). Late word for incision, mutilation (in contrast with περιτομη — peritomē circumcision). In Symmachus and an inscription. The verb κατατεμνω — katatemnō is used in the lxx only of mutilations (Leviticus 21:5; 1 Kings 18:28).

For we (ημεις γαρ — hēmeis gar). We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans 2:25-29; Colossians 2:11; Ephesians 2:11). See note on Galatians 5:12 for αποτεμνειν — apotemnein (to cut off) in sense of mutilation also.

By the Spirit of God (πνευματι τεου — pneumati theou). Instrumental case, though the dative case as the object of λατρευω — latreuō makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God).

No (ουκ — ouk). Actual condition rather than μη — mē with the participle.

In the flesh (εν σαρκι — en sarki). Technical term in Paul‘s controversy with the Judaizers (2 Corinthians 11:18; Galatians 6:13.). External privileges beyond mere flesh.

Might have (εχων — echōn). Rather, “even though myself having.”

Confidence (πεποιτησιν — pepoithēsin). Late word, condemned by the Atticists, from πεποιτα — pepoitha (just used). See note on 2 Corinthians 1:15; 2 Corinthians 3:4.

Thinketh to have confidence (δοκει πεποιτεναι — dokei pepoithenai). Second perfect active infinitive. Old idiom, “seems to himself to have confidence.” Later idiom like Matthew 3:9 “think not to say” and 1 Corinthians 11:16, “thinks that he has ground of confidence in himself.”

I yet more (εγω μαλλον — egō mallon). “I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5, Phlippians 3:6.

Circumcised the eighth day (περιτομηι οκταημερος — peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος — tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21).

Of the stock of Israel (εκ γενους Ισραηλ — ek genous Israēl). Of the original stock, not a proselyte.

Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14).

A Hebrew of the Hebrews (Εβραιος εχ Εβραιων — Ebraios ex Ebraiōn). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized.

A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22.

As touching zeal (κατα ζηλος — kata zēlos). So the old MSS. treating ζηλος — zēlos as neuter, not masculine. He was a zealot against Christianity, “persecuting the church” (διωκων την εκκλησιαν — diōkōn tēn ekklēsian). He was the ringleader in the persecution from the death of Stephen till his own conversion (Acts 8:1-9:9).

Found blameless (γενομενος αμεμπτος — genomenos amemptos). “Having become blameless” (Galatians 1:14). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

Were gain to me (εν μοι κερδη — en moi kerdē). “Were gains (plural, see note on Phlippians 1:21) to me (ethical dative).” Paul had natural pride in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin.

Have I counted (ηγημαι — hēgēmai). Perfect middle indicative, state of completion and still true.

Loss (ζημιαν — zēmian). Old word for damage, loss. In N.T. only in Phil. and Acts 27:10, Acts 27:21. Debit side of the ledger, not credit.

Yea, verily, and (αλλα μεν ουν γε και — alla men oun ge kai). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (ηγουμαι — hēgoumai), “I still count all things loss for the excellency of the knowledge (το υπερεχον — to huperechon the surpassingness, neuter articular participle of υπερεχω — huperechō Phlippians 2:3) of Christ Jesus my Lord.”

Dung (σκυβαλα — skubala). Late word of uncertain etymology, either connected with σκωρ — skōr (dung) or from ες κυνας βαλλω — es kunas ballō to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T.

That I may gain Christ (ινα Χριστον κερδησω — hina Christon kerdēsō). First aorist active subjunctive of κερδαω — kerdaō Ionic form for κερδαινω — kerdainō with ινα — hina in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

Be found in him (ευρετω εν αυτωι — heurethō en autōi). First aorist (effective) passive subjunctive with ινα — hina of ευρισκω — heuriskō At death (2 Corinthians 5:3) or when Christ comes. Cf. Phlippians 2:8; Galatians 2:17.

Through faith in Christ (δια πιστεως Χριστου — dia pisteōs Christou). The objective genitive Χριστου — Christou not subjective, as in Galatians 2:16, Galatians 2:20; Romans 3:22. Explained further by επι τηι πιστει — epi tēi pistei (on the basis of faith) as in Acts 3:16.

That I may know him (του γνωναι αυτον — tou gnōnai auton). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of γινωσκω — ginōskō to have personal acquaintance or experience with. This is Paul‘s major passion, to get more knowledge of Christ by experience.

The power of his resurrection (την δυναμιν της αναστασεως αυτου — tēn dunamin tēs anastaseōs autou). Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31.

The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου — tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24).

Becoming conformed to his death (συμμορπιζομενος τωι τανατωι αυτου — summorphizomenos tōi thanatōi autou). Present passive participle of συμμορπιζω — summorphizō late verb from συμμορπος — summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι — sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy).

If by any means I may attain (ει πως καταντησω — ei pōs katantēsō). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ει πως — ei pōs see note on Romans 1:10; and note on Romans 11:14 where παραζηλωσω — parazēlōsō can be either future indicative or aorist subjunctive like καταντησω — katantēsō here (see subjunctive καταλαβω — katalabō in Phlippians 3:12), late compound verb κατανταω — katantaō (εχαναστασιν — exanastasin). Late word, not in lxx, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double εχ — ex (τεν εχαναστασιν την εκ νεκρων — ten exanastasin tēn ek nekrōn). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

Not that (ουχ οτι — ouch hoti). To guard against a misunderstanding as in John 6:26; John 12:6; 2 Corinthians 1:24; Phlippians 4:11, Phlippians 4:17.

I have already obtained (ηδη ελαβον — ēdē elabon). Rather, “I did already obtain,” constative second aorist active indicative of λαμβανω — lambanō summing up all his previous experiences as a single event.

Or am already made perfect (η ηδη τετελειωμαι — ē ēdē teteleiōmai). Perfect passive indicative (state of completion) of τελειοω — teleioō old verb from τελειος — teleios and that from τελος — telos (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him.

But I press on (διωκω δε — diōkō de). He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω — diōkō as in 1 Corinthians 14:1; Romans 9:30; 1 Timothy 6:11).

If so be that (ει και — ei kai). “I follow after.” The condition (third class, εικαταλαβω — ei̇̇katalabō second aorist active subjunctive of καταλαμβανω — katalambanō) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné{[28928]}š of the use of ει — ei and the subjunctive as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for which (επ ωι — Ephesians' hōi purpose expressed by επι — epi) I was laid hold of (κατελημπτην — katelēmphthēn first aorist passive of the same verb καταλαμβανω — katalambanō) by Christ Jesus.” His conversion was the beginning, not the end of the chase.

Not yet (ουπω — oupō). But some MSS. read ου — ou (not).

To have apprehended (κατειληπεναι — kateilēphenai). Perfect active infinitive of same verb καταλαμβανω — katalambanō (perfective use of κατα — kata to grasp completely). Surely denial enough.

But one thing (εν δε — hen de). No verb in the Greek. We can supply ποιω — poiō (I do) or διωκω — diōkō (I keep on in the chase), but no verb is really needed. “When all is said, the greatest art is to limit and isolate oneself” (Goethe), concentration.

Forgetting the things which are behind (τα μεν οπισω επιλαντανομενος — ta men opisō epilanthanomenos). Common verb, usually with the genitive, but the accusative in the Koiné{[28928]}š is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it).

Stretching forward (επεκτεινομενος — epekteinomenos). Present direct middle participle of the old double compound επεκτεινω — epekteinō (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

Toward the goal (κατα σκοπον — kata skopon). “Down upon the goal,” who is Jesus himself to whom we must continually look as we run (Hebrews 12:2). The word means a watchman, then the goal or mark. Only here in N.T.

Unto the prize (εις το βραβειον — eis to brabeion). Late word (Menander and inscriptions) from βραβευς — brabeus (umpire who awards the prize). In N.T. only here and 1 Corinthians 9:24.

Of the high calling (της ανω κλησεως — tēs anō klēseōs). Literally, “of the upward calling.” The goal continually moves forward as we press on, but yet never out of sight.

As many as be perfect (οσοι τελειοι — hosoi teleioi). Here the term τελειοι — teleioi means relative perfection, not the absolute perfection so pointedly denied in Phlippians 3:12. Paul here includes himself in the group of spiritual adults (see Hebrews 5:13).

Let us be thus minded (τουτο προνωμεν — touto phronōmen). Present active volitive subjunctive of προνεω — phroneō “Let us keep on thinking this,” viz. that we have not yet attained absolute perfection.

If ye are otherwise minded (ει τι ετερως προνειτε — ei ti heterōs phroneite). Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect.

Shall God reveal unto you (ο τεος υμιν αποκαλυπσει — ho theos humin apokalupsei). He turns such cases over to God. What else can he do with them?

Whereunto we have already come (εις ο επτασαμεν — eis ho ephthasamen). First aorist active indicative of πτανω — phthanō originally to come before as in 1 Thessalonians 4:15, but usually in the Koiné{[28928]}š simply to arrive, attain to, as here.

By that same rule let us walk (τωι αυτωι στοιχειν — tōi autōi stoichein) Aleph A B do not have κανονι — kanoni (rule). Besides στοιχειν — stoichein is the absolute present active infinitive which sometimes occurs instead of the principal verb as in Romans 12:15. Paul means simply this that, having come thus far, the thing to do is to go “in the same path” (τωι αυτωι — tōi autōi) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

Imitators together of me (συνμιμηται μου — sunmimētai mou). Found only here so far, though Plato uses συμμιμεισται — summimeisthai “Vie with each other in imitating me” (Lightfoot).

Mark (σκοπειτε — skopeite). Old verb from σκοπος — skopos (Phlippians 3:14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Romans 16:17.

An ensample (τυπον — tupon). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17).

I told you often (πολλακις ελεγον — pollakis elegon). Imperfect active, repetition in Paul s warnings to them.

Even weeping (και κλαιων — kai klaiōn). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2 Corinthians 2:4).

The enemies of the cross of Christ (τους εχτρους του σταυρου του Χριστου — tous echthrous tou staurou tou Christou). Either the Judaizers who denied the value of the cross of Christ (Galatians 5:11; Galatians 6:12, Galatians 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4).

Whose god is the belly (ου το τεος η κοιλια — hou to theos hē koilia). The comic poet Eupolis uses the rare word Κοιλιοδαιμων — Koiliodaimōn for one who makes a god of his belly and Seneca speaks of one who abdomini servit. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame.

Who mind earthly things (οι τα επιγεια προνουντες — hoi ta epigeia phronountes). Anacoluthon. The nominative does not refer to πολλοι — polloi at the beginning, but with the accusative τους εχτρους — tous echthrous in between. See note on Mark 12:40.

Our citizenship (ημων το πολιτευμα — hēmōn to politeuma). Old word from πιλιτευω — piliteuō (Phlippians 1:27), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John 18:36). Milligan (Vocabulary) doubts if commentators are entitled to translate it here: “We are a colony of heaven,” because such a translation reverses the relation between the colony and the mother city. But certainly here Paul‘s heart is in heaven.

We wait for (απεκδεχομετα — apekdechometha). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul‘s eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

Shall fashion anew (μετασχηματισει — metaschēmatisei). Future active indicative of μετασχηματιζω — metaschēmatizō for which see note on 1 Corinthians 4:6; 2 Corinthians 11:13.

Conformed to (συμμορπον — summorphon). For which (συν μορπη — sunκατα την ενεργειαν — morphē) see note on Romans 8:29, only N.T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ‘s glory (1 Corinthians 15:54.).

According to the working (kata tēn energeian). “According to the energy.” If any one doubts the power of Christ to do this transformation, Paul replies that he has power “even to subject all things unto himself.”