You cannot do this on your own. Paul begins this new section of his letter with the words, Finally, my brothers and sisters, rejoice in the Lord! Going beyond questions of authorship, date, sources, and historicity, respected linguist and teacher Gundry offers a one-volume exposition of the New Testament that focuses on what is most useful for preaching, teaching, and individual study--what the biblical text really . In the first study we dealt with 3:1-8 and in the second we will be looking at 3:9-11. If you are not close to him, you are undoubtedly a very religious person who feels/demands that others need to do more and that more must be done to please God. the Sadducees) and devoted themselves to the oral tradition developed around the Law in an attempt to prevent any violation of its standards. Also, the language of his resurrection, his sufferings, and transformation, is all personal to Paul. You are not saved because you grew up in a Christian home, went to church faithfully, or can recite the apostles creed. (New York: Oxford University Press), 1579. They called themselves followers of Christ, thus they were able to infiltrate Christian communities. Instead, he places all his confidence in Christ. Romans 8:17 puts it this way: If children, then heirs; heirs of God and fellow-heirs with Christ, if indeed we suffer with him in order that we may be glorified with him (my translation). He is no fool who gives up what he cannot keep, to gain what he cannot lose.177. There is a discernible progression in Pauls narration. If there ever were a Jew who rightly inherited the promises of his forefathers it was the apostle Paul. 5:19-25), 5. It modifies the participle far greater value (to huperechon) in an appositional manner. Paul was the son of a Pharisee (Acts 23:6) and studied under the well known rabbi, Gamaliel (Acts 5:34; 22:3). In this lesson we will look at 3:9-11 where Paul reveals his deepest desire to know Christ and enjoy the power of the resurrection in his current experience. The term my once again suggests the intimacy that Paul shared with his risen Lord and the One who had captivated his allegiance. The phrase to know him (tou gnwnai auton) picks up the thought of verses 8 and 9: Paul regards (present tense) all things as loss compared to the surpassing greatness of the knowledge of Christ Jesus [his] Lord for whose sake he has lost all things and considers (present tense) them dung. After a brief introduction (1:1-2) and a section devoted to Pauls thanksgiving and prayer for the church (1:3-11), the apostle begins a rather lengthy section emphasizing humility and unity in the face of opposition from without and division from within (1:12-2:18). 6:3; 8:2). get to know the Bible better! If this doctrine were allowed to develop it would have destroyed unity in the church between Jew and Gentile (Eph 2:11-22). The Judaizers of the first century worked hard to gain proselytes, but their work was evil, taking away from a Christ-centered faith. None of this can be said of following a religion with all its dos and donts. But knowing is a verbal noun, that is, it has verbal qualities and therefore we translated it as a verb, i.e., knowing. In the end, we are in the family of God because of Christ and his work (1 Cor 1:30-31), not because of any work or effort on our part. What he means by gain Christ is according to what he has just been saying and will say in 3:9-11. Because certain Judaizers161 had been in contact with the church, the apostle focuses on true righteousness in contrast to false, law-based righteousness. To write the same things to you, to me indeed [is] not grievous, but for you [it is] safe." . Paul starts off a rather charged warning section with three quick commands all beginning with the term beware! A. So then, Paul says that not only does he regard all things as loss (zemia), but that he has suffered the loss (ezemiothen) of all things. But, in the end, such merit is really demerit and often hinders, if not precludes, a person from coming to know Christ. [3] Senior, Introduction to the Letter to the Pauls considered judgment (hegemai) was that his perception of those things had indeed turned them into one huge loss for him. Paul says the same thing in Romans 2:28-29. Ask God, out of his amazing grace and mercy, to give you a passion to know him more intimately. Gospel Driven Work In The COVID-19 Crisis . It is true that elsewhere the apostle Paul is certain of his future with the Lord (Rom 8:30-31; 2 Tim 1:12). He does so that he might gain Christand that he might know him. Second, the church is the real circumcision because its members worship by the Spirit of God not according to some external rite or ritual. Related Topics: Regeneration, Justification, Law, Greg lives in Calgary Alberta, Canada with his wife and 4 kids. The translation is as follows: 3:1 Finally, my brothers and sisters, rejoice in the Lord! Living to the Next Level . The choice of the term dogs (kunas) is ironic since this was a term characteristically used by Jews in reference to Gentiles since the latter were ritually unclean (1Enoch 89:42; see Matt 15:26; Rev 22:15). In Phil 3:3 the term refers to the best the religious man can produce apart from Christ. Further, they fail to realize that the presumption that one can keep the law to gain merit with God is itself inimical to the gospel; it is diametrically opposed (in the strongest way) to both fallen, human nature and the free grace of God. Paul's Previous Life in Judaism (3:4-6) 2. Philippians, in. What was the incident at Antioch in Galatians 2:1114? In the Greek text beware (blepete) means not so much to look carefully at, but to stay clear of. Paul wants the Philippians to note the error of these Jewish false teachers and to avoid it for all their worth! Paul is not referring here to our participation in Christs sufferings on the cross as if somehow our sufferings could contribute to Christs atoning work. The point is that the very best that he can achieve still leaves him condemned before God. It means to be tired or lazy. Paul is saying that warning the Philippians is not a tiresome chore for him, but something that he gladly does because, as he says, it is a safeguard (asphales) for them. T. In Philippians 3:1-3 Paul issues a warning to the Philippians to beware of these individuals and their legalistic teaching. Previous. Philippians 1:1-3:1 with 4:4-9 is Paul's "farewell" letter. Philippians Chapter 3 Philippians 3:1 "Finally, my brethren, rejoice in the Lord. 161 These were often from the more legalistic segment of the church which taught that Gentiles needed to be circumcised and obey the law of Moses in order to be saved (cf. ed. His death was a death to sin and, therefore, to be conformed to his death means to die to sin in this life so that resurrection to eternal life is our lot in the next. One cannot cling to ones pedigree, achievements, or status, on the one hand, and know Jesus intimately, on the other. His desires stand in marked contrast to the selfish, carnal lives of the Judaizers whose confidence in themselves reeked with smug arrogance and incited the judgment of God. Warning against False Righteousness: The Judaizers (3:2-3) 1. In the cultural context, dogs were identified as wild, vicious, homeless animals in the streets that attacked those who passed by. Again, it was his perception of his background and its place before God that had changed. The Subject/Complement and Exegetical Outline Note: The exposition of Philippians 3:1-11 was completed in two studies, i.e., 3:1-8, and 3:9-11. In Greek there is a play on words: the Judaizers are not the peritome (circumcision) as they thought they were, but indeed they are the katatome (mutilation). The note of uncertainty in the passage also prepares the reader for 3:12-14. According to the righteousness stipulated in the law I was blameless. But cf. In 3:3 Paul emphatically states four things about the churchfour things which stand in stark contrast to the Judaizers on the one hand, and certify that the church is the true people of God, on the other. 3:6 In my zeal for God I persecuted the church. Most dogs were untamed scavengers and considered disgusting because they ate anything. 3:10-14). As Martin comments: Those mutilators of the flesh refers to the practice of circumcision; but Paul will not give it its proper name peritome. We have, however, included the translation and outline for the entire 3:1-11 in both studies to provide a quick reference for understanding the immediate context of each . I lived according to the law as a Pharisee. His bragging here is not altogether different from that which he felt compelled to do for the Corinthians (2 Cor 11:16; 21:11).168 He says that if someone thinks he has good reasons to put confidence in human credentials, he has more. 5:19-25), 5. The fact of his zeal, although misdirected, is admirable in itself and so is the upright life he strove to live. Philippians 3:1-11 will be treated in two separate studies. He wants to overcome sin, not by carnal adherence to the Law, but by the indwelling Christ who gives him resurrection power. Paul in no way wants to appear before the Judge of all mankind with only his own righteousness to offer (cf. Zjoin in being my imitators Php 3:17. I lived according to the law as a Pharisee. In all ways, Paul had gained Christ. But, says Paul, if the Judaizers want to play the game of credentials, he can play it tooeven better than they can. Matt 16:26). The problem is not with the things in themselves per se, but rather with Pauls approach to them and what he hoped theyd accomplish before God. Paul, in contrast to the Judaizers, truly knew and loved God. The next phrase, namely, to experience the power (thn dunamin) of his resurrection (ths anastasews) is a further description of what it means to know Christ personally. There is nothing wrong with being born a Jew. become Jewish through the ritual of a proselyte). 3:8 More than that, I now regard all things as loss compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all thingsindeed, I regard them as dung!that I might gain Christ, 3:9 and be found in him, not because of having my own righteousness derived from the law, but because of having the righteousness that comes by way of Christs faithfulnessa righteousness from God that is based on Christs faithfulness. Philippians 3:2 in all English translations, NIV, KJV, NASB, Amplified Parallel Bible--hardcover. These words came off his pen with a note of pride as Benjamin held primacy of place among the tribes of Israel. Paul begins his next sentence in v. 3 with the term For (gar). It is knowing Christ Jesus personally that is worth more than anything else to Paul. It introduces the reason for the warning in v. 2. Philippians 3:1-11 has been treated in two separate studies due to the length of the passage. In the final analysis, then, it was a revolting term and provided a sober crescendo to how Paul came to understand his previous thinking about his Judaism; his previous attitude toward his background and accomplishments was damning.175. We note that Paul did not spurn or repudiate his background as such, since much of his Pharisaical exegetical training shows up in his letters, he exploited his background as Jew in his missionary efforts, and he continued to be a man of great zeal. The point is that for Paul knowing Christ was of more value than anything else in his heritage and more precious to him than anything else in his present experience. Do we really regard all things as loss compared to the surpassing value of knowing Christ Jesus our Lord? [1]. As I said above, it is the joy of the Lord that protects a person from legalism (as well as the works of the flesh such as murmuring, divisive behavior, etc.). The term finally (to loipon) can indicate the end of a letter, as for example in 2 Cor 13:11. The Warning Proper (3:2) 2. Gal 6:1-2). More insights from your Bible study - Get Started with Logos Bible Software for Free! The particular Judaizers in view in Phil 3:2 may not have been saved, but actually Jewish teachers on the floating on the fringes of Christian communities. Therefore, it may better to see the background of the term coming out of the OT and referring to the true knowledge of God as expressed in personal relationship, love, and obedience. We have, however, included the translation and outline for the entire 3:1-11 in both studies to provide a quick reference for understanding the immediate context of each passage. Facebook 0 Twitter 0 Likes. The Gentiles, by virtue of the fact that they had no Jewish heritage to appeal to, would have de facto been viewed as second class. Paul maintains this radical perception, not just of his own past, but presently of all things. They, on the other hand, only loved their tradition. It is also interesting to note in Gal 1:13 that the term church (ekklesia) refers to the entire church of God, not just a local congregation. The Gentiles, by virtue of the fact that they had no Jewish heritage to appeal to, would have de facto been viewed as second class citizens. We died with him on the cross so that he might live in us. In Pauls use here, then, it has a somewhat polemical value in terms of proclaiming that the true knowledge of the so-called gods is knowledge of Christ Jesus, the One and Only true God (cf.2:6). Paul is commanding us here to exhibit a certain emotion of joy in the Lord. The term whatever (hatina) takes in Paul background and achievements in 3:5-6 but also includes anything he might ever have viewed as gain to his spiritual account. While it is an essential part of the package, even correct doctrine is not enough. After confessing all known sin, we ought to rejoice in Gods grace and mercy. For example, it is used of Gods knowledge of his people in election and grace (in Am. Let us listen well to what Paul is saying in 3:1-11 and give careful thought to our ways (Haggai 1:7; 2:15). The Cross And Christs Substitution (Gal. Philippians 3:2-4:3 with 4:21-23 is a polemical letter written in response to the Judaisers who were adversely influencing the Philippian Christians. 1. Philippians, in The Catholic Study Bible, We do not rely on our own abilities to please God. 3:7 But whatever was gain to me, I consider these things as loss because of Christ. 4:4-7), 4. Philippians 3:2 Jews often used "dogs" as a derogatory term to refer to Gentiles, so Paul's reference to his Jewish opponents in this verse is ironic. The second option may well be true but we have no evidence to confirm that Paul had actually written anything previously intended specifically for the Philippians. the same things); it is not a bother for him to write this, but what does he mean by this? May your life be swallowed up by your joy for the Lordperhaps it will be contagious! However, they advocated observing the statues of the Mosaic Law, adding works to grace, thus obscuring and even nullifying the good news of the gospel. Now the reason Paul regarded his past and present accomplishments, etc. But first he tells the Philippians to rejoice in the Lord (chairete en kurio). ed., ed. The term asphales means certain, or firm.163 In 1 Clement 33:3 (2nd century AD) Clement refers to the creation as set upon the firm foundation of Gods will. Most dogs were untamed scavengers and considered disgusting because they ate anything. Try Bible Gateway Plus free today! "Evil Workers": The Judaizers prided themselves on being workers of righteousness. Do Christians have to obey the Old Testament law? Philippians 1:17: "insincerely" S. The Judaizers were inordinately ambitious people seeking to gain proselytes for themselves at the expense of Paul. Lest someone should thinkand it appears that there was a teaching/doctrine of perfectionism floating around in Philippithat Paul had spiritually arrived, he lets them know in v. 11, and then explicitly in vv. Second, Paul signaled his great zeal for God (note what he says about zeal without knowledge in Rom 10:2) by persecuting (diokon) the church, having people thrown into prison, and having given approval for their executions (Acts 8:1). To write this again is not a bother for me, and it is a safeguard for you. He even gives two examples of humble service to the Lord, namely, Timothy and Epaphroditus (2:19-30). Pauls Present and Future Life in Christ (3:7-11), a. But here the context appropriates the word to the Judaising party, who claimed special purity, ceremonial and moral, and who probably were not characterised by peculiar impuritysuch as, indeed, below ( Philippians 3:17-21) would seem rather to attach to the Antinomian party, probably the extreme on the other side. But in this context the knowing to which he refers is much more intimate and personal. In fact he begins with justification in v. 9, then moves to sanctification in v. 10 and concludes with glorification in v. 11. B. Then, in 3:1-4:1 he embarks on a distinct yet related topic. Nothing could be more inimical to the cross than to attempt to trust wholly in Jesus and yet secretly cling to some other thing for comfort, help, and ultimate salvation. This was something which Paulinsofar as it depended on himwould not countenance. The translation is as follows: 3:1 Finally, my brothers and sisters, rejoice in the Lord! In the end, he repudiates his previous attitude toward his background, knowing that such renouncing was necessary in order to know Christ and be found in him not having his own righteousness based on the Law (i.e., based ultimately on human merit and achievement), but one which comes through faith. But, by yielding your life to him and humbly asking that he create a new heart within you, he will do it. Paul may have lost all things, but he has gained the one thing that really matters. . The next three aspects of Pauls life relate to what he had accomplished, not what he had inherited from his past per se. It must be married to authentic experience. Score: 4.3/5 (1 votes) In the New Testament, the Judaizers were a group of Jewish Christians who insisted that their co-religionists should follow the Mosaic Law and that Gentile converts to Christianity must first be circumcised (i.e. Nonetheless, their focus on externals to the complete neglect of love and mercy earned them a scathing rebuke from Jesus himself (Matt 23). Thus, Paul says, I want thisnot because of having my own righteousness (emhn dikaiosunhn) derived from the law (ek nomou), but (alla) because of having the righteousness that comes by way of Christs faithfulness (thn dia pistews cristou)a righteousness (thn dikaiosunhn) from God (ek qeou) that is based on Christs faithfulness (epi th pistei). The grammar of 3:8 is somewhat tricky and we ought to take a moment and discuss it. 3:3 For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials 3:4 though mine too are significant. By his continuing persistence in relying on his obedience to the Law, the Judaizer repudiates the gospel and winds up under the judgment of God (cf. If you are close to him, and know him deeply, you are grieved over the sin of Christians and that more is not done to honor Christ. Sign in|Recent Site Activity|Report Abuse|Print Page|Powered By Google Sites, Donald Senior, Introduction to the Letter to the But faith that genuinely taps into the grace of God will always express itself in works that have their source in Christ as well as their nature and goal in Christ and His law (cf. This is not to say that Paul underwent a gradual change of heart over the years. It was a tremendous privilege to belong by birth to the nation of promise and descend from one of the most famous tribes within it. In many respects he was a model citizen. 176 These were often from the more legalistic segment of the church which taught that Gentiles needed to be circumcised and obey the law of Moses in order to be saved (cf. They were gain to me (moi kerde), the apostle says, in that he thought they would achieve standing and merit with God. "Beware of dogs, beware of evil-workers, beware of the concision" (Philippians 3:2). Pauls Present and Future Life in Christ (3:7-11), a. as loss and dung was in order that he might gain Christ. They were scavengers that roamed the streets searching through the garbage165an apt metaphor for the Judaizers. To write this again is not a bother for me, and it is a safeguard for you. What Paul means here is that by the standard of external Law-keeping he was without fault. 1:5; of an individual; cf. After a brief introduction (1:1-2) and a section devoted to Pauls thanksgiving and prayer for the church (1:3-11), the apostle begins a rather lengthy section emphasizing humility and unity in the face of opposition from without and division from within (1:12-2:18). The implication is that he grew up and was educated (until he left for Jerusalem) in an obedient Israelite family. The third and final comment Paul makes about his former life is that he was, at least according to the righteousness (dikaiosunen) stipulated in the law, blameless (amemptos). He has just commanded them to rejoice for the second time. Such an idea is foreign to the apostle who pronounced the whole world unworthy sinners and taught that salvation, including the faith to believe, was by grace (Rom 3:10-20; Eph 2:8-9). 2 Paul publicly embarrassed Peter for his hypocrisy about the Judaizers. Acts 19:8-9, 33). Never in his wildest dreams did he regard his efforts or works as dungnot until, that is, he met Christ. 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