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( Php_3:17 to Php_4:1)
Php_3:18. The Apostle confirms his exhortation by two contrasts (Php_3:18-21).—For many walk ( ðïëëïὶ ãὰñ ðåñéðáôïῦóéí ), since there are many wicked persons who strive to lead others astray, consider us, not them. [They should heed his expostulations the more because there were so many ( ðïëëïß ) whom they could not safely imitate. “The persons here meant are not the Judaizing teachers, but the anti-Roman reactionists. This view is borne out by the parallel expression, Rom_16:18 : ôῷ êõñßῳ ἡìῶí ×ñéóôῳ ïὐ äïõëåõïõóéí ἀëëὰ ôῇ ἑáõôῶí êïéëßᾳ , where the same persons seem to be intended; for they are described as creating divisions and offences (Rom_3:17), as holding plausible language (Rom_3:18), as professing to be wise beyond others (Rom_3:19), and yet not innocent in their wisdom: this last reproach being implied in the words èÝëù äὲ ἡìᾶò óïöïὺò åἶíáé åἰò ôὸ ἀãáèüí , ἀêåñáßïõò äὲ åἰò ôὸ êáêüí . They appear therefore to belong to the same party to which the passages Rom_6:1-23; Rom_14:1 to Rom_15:6, of that epistle are chiefly addressed. For the profession of “wisdom” in these faithless disciples of St. Paul, see 1Co_1:17 sqq.; 1Co_4:18 sqq.; 1Co_8:1 sqq.; 1Co_10:15” (Lightfoot). See the remarks on Php_3:18.—H]. Ðåñéðáôåῖí is not neutral here as in 1Pe_5:8, circulantur (Heinrichs), ‘go about’ (Meyer). It could not stand absolutely after ïὕôùò ðåñéðáôïῦíôåò . Paul wishes to describe more closely the moral walk of those in question, but he is led away from the adverbial construction by the first relative clause, and proceeds in relative clauses to speak of the end, motive, and character of this walk. Hence neither êáêῶò (Œcumen.) nor longe aliter (Grotius), is to be supplied, nor is the concluding limitation ( ïἱ ôὰ ἐðßãåéá öñïíïῦíôåò ) to be joined with the verb to relieve the difficulty (Calvin); nor are we to assume that since ðåñéðáôïῦóéí in itself needs no qualifying term, the sentence proceeds with entire correctness with the subjoined limitations of the subject (Meyer). Those, whose example the Philippians should shun ( ðïëëïß ) are according to the entire description members of the church, not false teachers, as in Php_3:2; at the most they are those who, led astray by such teachers, have become in turn corrupters of others.—Of whom I told you often, but now tell you even weeping, ( ïὓò ðïëëÜêéò ἕëåãïí ὑìῖí , íῦí äὲ êáὶ êëáßùí ëÝãù .) [The imperf. shows the habit=“was accustomed to speak of.” This is an instance of Paul’s repeating in his letter what he had said in person when he was among the Philippians. See the remarks on Php_3:1. The Apostle in this passage, refers evidently to his former warnings, when he was at Philippi.—H]. To understand the remark of passages in the letter itself (Php_3:2; Php_1:15), is untenable; for these here are different persons from those referred to in the passages mentioned. To ðïëëïß corresponds ðïëëÜêéò . Why he now weeping repeats that which he had formerly said without tears, is well explained by Chrysostom, ὅôé ἐðÝôåéíå ôὸ êáêüí . [The evil in the meantime had become more serious.—H]. He writes with deeper emotion, with streaming eyes.—That they are the enemies of the cross of Christ ( ôïὺò ἐ÷èñïὺò ôïῦ óôáõñïῦ ôïῦ ×ñéóôïῦ ) we are to join with ïὓò Ýëåãïí . [On this construction see Winer’s Gram., p. 530.—H]. Paul thus designates those to whom the cross is an offence or foolishness; formerly they may have been Jews or heathen, but now they are Christians, who wish to know nothing of the “fellowship of Christ’s sufferings,” ( êïéíùíßá ôῶí ðáèçìÜôùí ×ñéóôïῦ , Php_3:10), to whom the ‘sufferings of Christ’ ( ðáèÞìáôá ôïῦ ×ñéóôïῦ , 2Co_1:5) are offensive, who are not willing to suffer with Him, ( óõìðÜó÷åéí , Rom_8:17), nor allow the world to be crucified to them and themselves to the world (Gal_6:14), nor crucify their flesh together with its lusts and desires (Gal_5:24). The Apostle is speaking of immorality of life, ethical errors, while Php_3:19 ( ù ̇͂ í ὁ èåὀò ἡ êïéëßá ) indicates an Epicurean, careless life ( ἐí ἀíÝóåé æῶíôåò êáὶ ôñõöῇ , Chrysostom). No reference is made to their doctrine of the cross (Theodoret); or even to theoretical errors, or intellectual misconceptions. The reference is not to those who are not Christians (Rilliet) or hostes evangelii (Calvin).
Php_3:19. Whose end is destruction ( ù ̇͂ í ôὸ ôÝëïò ἀðïëåßá ) is first mentioned. Hoc ponitur ante alia, quo majore cum horrore hsæ legantur; in fine videbitur. Finis, ad quem cujusvis rationes tendunt, ostendit sane, quæ sit ejus conditio (Bengel). Ἀðùëåßá , the opposite of óùôçñßá (Php_1:26) is passive. Bengel incorrectly regards salvator as the equivalent term, and Heinrichs takes the meaning to be: their end is to destroy Christianity. The end is described by ôὸ ôÝëïò (2Co_11:12-15) as their own peculiar, appointed end.—Whose God is their belly, ( ù ̇͂ í ὁ èåὸò ἡ êïéëßá ). The belly is termed their God, as being their highest concern, the master whom they serve (Rom_16:18). Êïéëßá from êïῖëïò , cavus, is venter (Mat_15:17; Mar_7:19; Luk_15:16) uterus (Luk_1:41; Luk_1:44; Luk_2:21; Joh_3:4; Mat_19:12), and also intirma hominis (Joh_7:38). It embraces here the organs of sensual desire and of gluttony, not excluding licentiousness, nor referring exclusively to it: so that this passage comprehends more than 1Co_15:32.—And whose glory is in their shame ( êáὶ ἡ äüîá ἐí ôῇ áἰó÷ýíῃ áὐôῶí ). Êáß takes the place of ù ̇͂ í . Ἡ äüîá signifies the honor and glory which belong peculiarly to them; that which they conceive to be glory, but which is actually and truly their shame, and will in the end prove to be such. Bengel well remarks: Deus et gloria ponuntur ut parallela. Sic venter et pudor sunt affinia. Id colunt isti, cujus ipsos maxime pudere debebat et suo tempore pudebit misere. But there is no reference to circumcision, the genitals (Bengel, et al.) It is not intimated that they have perverted Christian truth to palliate their moral laxity (Wiesinger).—Who mind earthly things. The individualizing article ïἱ introduces the comprehensive characteristic: ôὰ ἐðßãåéá öñïíïῦíôåò . The nominative is the logical subject (Meyer), and it is not vocative (Winer’s Gram., p. 183).
Php_3:20. For our citizenship is in heaven ( ἡìῶí ãὰñ ôὸ ðïëßôåõìá ἐí ïὐñáíïῖò ὑðüñ÷åé ). The confirmatory sentence ( ãÜñ ) points back like Php_3:18-19, to Php_3:17, and states why the Philippians should look to Paul and to those who walk as he does ( ἡìῶí as in Php_3:17 ἡìᾶò ). [Their souls are mundane and grovelling. They have no fellowship with us; for we are citizens of a heavenly commonwealth. The emphatic position of ἡìῶí contrasts the false adherents of St. Paul with the true (Lightfoot). On the state of the text see the notes.—H.] Ðïëßôåõìá , found only here, in the N. T., denotes according to its termination and its derivation (from ðïëéôåýåóèáé Php_1:27) citizenship, commonwealth, the rank and rights of a citizen. Comp. ðïëéôåßáí ôáýôçí ἐêôçóÜìçí , Act_22:28. True Christians have nothing to do with an earthly possession and existence simply, but are citizens of the heavenly ( ἐí ïὐñáíïῖò ) Jerusalem (Gal_4:26; Rom_5:2; Rom_8:24; 2Th_2:8; Heb_12:22-23) even here. We are not to join ὑðÜñ÷åé with ἐí ïὐñáíïῖò , as if the citizenship did not exist here at all, but to regard ἐí ïὐñáíïῖò as descriptive of the character of the ðïëßôåõìá rather than the place. Hence this sentence does not confirm the conclusion of Php_3:19 (Winer’s Gram. p. 453, Meyer, et al.); for it is not pertinent to say ‘for this very reason I warn you against them,’ since he does not warn but exhorts them. It does not confirm êáèὼò ἔ÷åôå ôýðïí ἡìᾶò (Wiesinger), but óõììéìçôáß ìïõ ãßíåóèå êáὶ óêïðåῖôå ôïὺò ïὕôùò ðåñéðáôïῦíôåò (Php_3:17). Nor does it present the higher glory of the true Christian as the cause of his deep sorrow over the misconduct of the enemies of the cross (Schenkel), since êáὶ êëáßùí is too subordinate a remark. Again, ðïëßôåõìá is not ÜíáóôñïöÞ , walk, (Luther) nor does it refer to the Messiah’s kingdom which has not yet appeared (Meyer), for it exists already even upon earth, and only waits for its completion.—From whence also we look for a Saviour, the Lord Jesus Christ. Ἐî ïὗ , an adverbial expression, equivalent to unde (Vulg., Winer’s Gram., p. 141 sq.) refers to ἐí ïὐñáíïῖò , not to ðïëßôåõìá (Bengel); but is not equivalent to ex quo (Erasmus), nor even to ἐê ù ̇͂ í (Matthies). Êáß before óùôῆñá indicates that He is looked for ( Üðåêäå÷üìåèá , an awaiting, ad finem usque, perseveranter exspectare, Rom_8:19; Rom_8:23; Rom_8:25; 1Co_1:7; Gal_5:5) not merely as êýñéïò in their ðïëßôåõìá , in contrast with the èåüò of the enemies of the cross, but also as a Saviour, in contrast with their ‘destruction’ ( ἀðþëåéá ). Comp. Luk_18:7-8; Luk_21:28. Êáß points neither to a relation corresponding to what has been said of their citizenship (Meyer), nor to ‘conduct’ (Wiesinger), which does not agree with ἀðåêäå÷üìåèá .
Php_3:21. Who will transform the body of our humiliation ( ὃò ìåôáó÷çìáôßóåé ôὸ óῶìá ôῆò ôáôåéíþóåùò ἡìῶí ) explains how the Lord will manifest Himself as óùôÞñ . The reference is to a future transformation which relates to the ó÷ῆìá or fashion of the body (Php_2:8; 2Co_11:13-14; 1Co_4:6); and not to its identity. Hence Paul does not speak of the body alone as the object of the change ( ôὸ óῶìá ) but adds the genitive of characterization (Winer’s Gram., p. 187 sq.), namely, ôῆò ôáðåéíþóåùò , as in Col_1:22 : óῶìá ôῆò óáñêüò ; Rom_6:8; ôῆò ἁìáñôßáò ; Rom_7:24; ôïῦ èáíÜôïõ ôïýôïõ . Chrysostom well observes: ðïëëὰ ðÜó÷åé íῦí ôὸ óῶìá , äåóìåῖôáé , ìáóôßæåôáé , ìíñßá ðÜó÷åé äåéíÜ . But we must also include here the carnal, the sinful in man’s nature; for it is that especially which makes up the ôáôåßíùóéò ἡìῶí . Not merely the body, but we ourselves (note the ἡìῶí ) suffer these things, which constitute this humiliation, that cleaves to the body. The object or result of the transformation is now stated,—That it may be fashioned like unto the body of his glory, óýììïñöïí ôῷ óþìáôé ôῆò äüîçò áὐôïῦ . The breviloquence (or adj., instead of a sentence) is like 1Th_3:13; Mat_12:13. See Winer’s Gram., p. 624 sq. Out of this arose the variation noted in the critical remarks. The body is now no longer óῶìá ôῆò ôáðåéíþóåùò , but has become óῶìá ôῆò äüîçò , and as that was ours ( ἡìῶí ) so this is his ( áὐôïῦ ). The body comes forth from our present humiliation, and becomes a participant in the glory of Him who has transformed it. This is to be effected by the change which makes it like, conformed to, the body of His glory; hence through a transformation into His image (Rom_8:29), which begins even here (2Co_3:18 : ìåôáìïñöïýìåèá ). [The body is that which exhibits His glory not merely because He has it in His glorified state, but because His glory in that state so pre-eminently appears in the spiritual body with which He is there clothed, and which stands forth as the type of the spiritual body into which every one of His true followers will be transformed.—H.] Hölemann joins ἡìῶí with óῶìá , áὐôïῦ with óþìáôé . Hammond explains óῶìá as the church; Luther supposes only the weakness and frailty of the body to be meant, Meyer, the change which first begins at the time of Christ’s second advent. All of these views are more or less faulty. He has the power necessary to produce such a transformation.—According to the working whereby he is able also to subdue all things unto himself. On êáôἀ ôὴí ἐíÝñãåéáí , see Eph_1:19, where ôïῦ êñÜôïõò ôῆò ἴó÷õïò áὐôïῦ is added, while here we have ôïῦ äýíáóèáé áὐôὸí êáὶ ὑðïôÜîáé áὐôῷ ôὰ ðÜíôá . Since all things are and must be subject to Him, He can also ( êáß ) transform the (body ìåôáó÷çìáôßæåéí ); for the êáß connects that verb with ὑðïôÜîáé . It is an argumentum a majori ( ὑðïôÜîáé áὐôῳ ôὰ ðÜíôá ) ad minus ( ìåôáó÷çìáôßæåéí ). Comp. 1Co_15:25-28; 1Co_15:56-57. It is incorrect for Hölemann to connect äßíáóèáé and ὑðïôÜîáé by êáß , as if Paul would say that He is able to do all things and subject all things to Himself. [ Ôὰ ðÜíôá is stronger with the article: not only this, but all the things together which require infinite power (comp. Php_3:8).—H.]
Php_4:1. Therefore ( ὥóôå ) introduces the conclusion, as in Php_2:12. The section extends from Php_3:1 to Php_4:1, not merely from Php_3:17 to Php_3:21 (Meyer); for óôÞêåôå ἐí êõñßῳ points back to ÷áßñåôå ἐí êõñßῳ . [So extended a reference of ὥóôå is uncommon and not necessary here. In view of the glorious destiny which awaits those whose citizenship is above, they should persevere and not frustrate such a hope (Php_4:20-21). Comp. 1Co_15:58.—H.]—My brethren dearly beloved and longed for, my joy and crown, is an expression of his love and recognition of them. Ἀäåëöïß ìïõ indicates the relation of fellow-believers with respect to the personal fellowship, which not only renders the Philippians an object of special love ( ἀãáðçôïß ), but also of earnest longing ( êáß ἐðéðüèçôïé ; comp. Php_1:8). [The Apostle’s separation from them was so painful because his affection for them was so strong.—H.] ×áñÜ marks the personal, óôÝöáíüò ìïõ the official relation: they are the joy of his heart and the honor of his office (Schenkel). The first expression refers to the present, the second reaches onward into the future. [The óôÝöáíïò among the Greeks was the emblem of victory, and not of regal power or dignity, which was denoted by äéÜäçìá . On this distinction see Smith’s Dictionary of the Bible, vol. i. p. 597 (Amer. ed.) Hence “his converts will be his wreath of victory;” for it will appear that he “did not run in vain,” (Php_2:26), and he will receive the successful athlete’s reward. Comp. 1Co_9:25 (Lightfoot).—H.]—So stand fast in the Lord ( ïὕôùò óôÞêåôå ἐí êõñéῳ ); i.e., as I and those who walk with me stand (Php_3:17) and as I have exhorted you (Php_3:1 sq.) Comp. Php_1:27. Bengel, incorrectly, ita, ut statis, state [which disagrees with Php_2:17.—H.].—Beloved ( ἀãáðçôïß ) thus repeated shows his ardent affection for them.
2. Enmity to the cross of Christ, which takes offence at Christ’s form as a sufferer, and His path of suffering wherein His followers ought to walk, has its ground not exclusively indeed, but to a great extent, in a sensual character, subject to the lust of the world, by which many are governed even in the church. From an occasional, easy, and subtle service of the senses it may come to be uninterrupted and overbearing. Gentleness towards the natural man is cruelty towards the spiritual. Forbearance towards sensual desire ends in the loss of eternal glory, and that which passes current under the forms of conventional propriety, is in truth often a shame and disgrace.
3. The stand-point in the Christian life which fixes the eye on the future, the familiarity with God which maintains a close connection with the church, militant on earth but triumphant in heaven, and does not suffer the child of God to forget his eternal inheritance, affords the surest protection against evil example, and gives to good example its strongest attractive power.
4. [Neander:—The earthly mind Paul would say (Php_4:19-21) must be far from us, who are Christians; ‘for our conversation,’ (more correctly ‘citizenship’) is in heaven.’ His meaning is, that Christians, as to their life, their walk, belong even now to heaven; in the whole direction of their life existing there already.—This he deduces from their relation to Christ, their fellowship with Him to whom they are inseparably united, so that where He is there are they also. While here, they are sustained by the consciousness that Christ now lives in heaven, manifested to believers, though hidden from the world. Thither is their gaze directed, as their longings rise towards a Saviour, who will come again from thence to make them wholly like Himself, to fashion them wholly after His own glorious pattern, to transform them wholly into the heavenly. Hence Paul says: “From whence also we look for the Saviour, the Lord Jesus Christ; who shall change the body of our humiliation, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” There is not presented here a resurrection, as a restoration merely of the same earthly body in the same earthly form; but, on the contrary, a glorious transformation, proceeding from the divine, the all-subduing power of Christ; so that believers, free from all the defects of the earthly existence, released from all its barriers, may reflect the full image of the heavenly Christ in their whole glorified personality, in the soul pervaded by the divine life and its now perfectly assimilated glorified organ.—H.]
5. [Chr. Wordsworth:—Christ, at His own transfiguration, gave a pledge and glimpse of the future glorious transformation of the risen body, and thus prepared the apostles to suffer with Him on earth, in order that they may be glorified forever with Him, in body and soul, in heaven (N. T. Commentary, vol. 2. p. 357).—H.]
Starke:—Not all who point out the way to heaven will themselves be received into it. Many helped to build the ark of Noah who did not enter it.—Thou rejoicest when thou canst lay off an old garment and put on a new one: why art thou troubled because thy body shall experience corruption? By this means it lays aside not only what is worthless but attains to a glorious transformation (Php_3:21).
Rieger:—Our house, home, city, and fatherland where we belong, the seeking and hoping for which govern all our thoughts, are not mere fancies to be grasped only by the imagination, but exist in heaven; God has prepared them there; and faith in His word affords us a complete representation of them.
Gerlach:—Every one who is not redeemed by Christ’s cross from sin and from the present evil world, serves his flesh and minds earthly things, though his imagination take ever so exalted flights, though he be a philosopher, or a slave to grovelling lusts.—No Christian can find perfect rest until even the last trace of sin is overcome and destroyed: hence his life upon earth is a life of waiting and longing.
Schleiermacher:—If a man still values and seeks sensual good he is then an enemy of the cross of Christ. If he has earthly honor in view, and desires to distinguish himself before the world, he is then an enemy of the shame of Christ which accompanied His sufferings.—Eternal life is not to be thought of apart from a man’s reconciliation with himself and with Christ, who has left peace as His most beautiful legacy to His followers.
Heubner:—They who will not recognize the crucified Redeemer as their only righteousness, who are proud of their legal virtue, are as much enemies of the cross of Christ as those who from a fleshly mind will not follow the crucified Redeemer, nor crucify their flesh together with its lusts and desires.—Pride and the lust of the world can make a man an enemy of the cross of Christ.—The holiest thing may become an offence to a corrupt heart, and excite violent opposition.—Even evil examples must be salutary to the Christian, because they deter him from evil: they present it to him in all its fearfulness and render him anxious for himself.—The man who opposes the cross of Christ, labors for his own ruin.—That which is honorable with God, the worldly man does not understand at all.—The present body disturbs the heavenly life; and hence this body is to be glorified. The future body will promote, facilitate the spiritual life. We are to attain to a complete likeness to Christ, even the body is to become like His; but as the condition of this the soul here must first resemble His soul. The power of Christ extends to the new creation of our bodies and of the world.—-Though difficult, the Christian may guard himself against the destructive influence of evil examples. 1) He has no lack of good examples around him; 2) He sees the fearfulness of evil examples; 3) He has a heavenly calling.—There is a Christian use of bad examples as well as good.
Passavant:—This is the three-fold divine working of the one Redeemer; He has redeemed His people from the curse of sin through His blood; He redeems them more and more by His Holy Spirit from the power of sin, and He will finally redeem them from all misery and all oppression in this evil, godless world, and bring them to His heavenly kingdom.
[Neander:—Each one is required to apply to his own life the measure of spiritual discernment bestowed upon him (Php_3:16).—All progressive revelation of the Spirit, all new light of which man is made partaker, presupposes a faithful application of what has previously been given (Php_3:15).—If each one were careful to put in practice with strict fidelity his own measure of Christian knowledge, without contending with others about matters wherein they differ from himself, how many schisms might have been avoided in the church, how many differences might for its interest have been, overcome and adjusted!—H.]
Footnotes:
Php_3:20. [The ãÜñ here has the support of all the oldest manuscripts, though the passage is cited by many early writers, as if äÝ was the connective.—H].
Php_3:21. Before óýììïñöïí some codices insert åἰò ôὸ ãåíÝóèáé áὐôü manifestly an interpretation.
Ibid. à A B et al. have áὐôῷ . A few copies read ἑáõôῷ [adopted in the received text.—H].