Bible Commentaries
Philippians 3

Verses 1-3

Further, my brothers and sisters, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you. Philippians 3:1

Here we may think Paul is sounding like a lot of preachers today. They say "finally" and then go on preaching for another twenty minutes. It looks like Paul is doing this since he repeats "finally" once more in 4:8. We can be assured this is not the case. The Greek expression for "finally" is "to loipon." It does not mean "finally" in today's manner of expression but instead it is a transition to another subject and has the meaning of "furthermore," or "as to what remains."^(F1) This verse with the words "write the same things to you again," may indicate that Paul had written at least one other letter to the Philippians^(F2) It is possible that a number of Paul's letters were lost. We can however be sure that we have all that the Holy Spirit desired us to have.

Once more, Paul emphasizes the theme of the letter and that is rejoicing in the Lord. Their joy was a joy in Jesus that no one could take from them (cf. John 16:22). Paul the good teacher repeats the themes of joy and rejoicing often in the letter (1:4,18,25,26; 2:2,17,18,29; 3:1; 4:1,4,10). Barclay points out, "We do not tire of the foods which are the essentials of life. We expect to eat bread and to drink water every day; and we must listen again and again to the truth which is the bread and the water of life."^(F3)

Christians in the first century seemed to have a lot more joy than we have in our society. In fact, today many people, including a number of Christians, are quite depressed. In the US, 2.4 billion prescriptions are written each year. It is of note that 118 million or these, or the largest group, are for anti-depressants.^(F4) We need to hear again and again the great truths of the gospel that can revive our joy in the Lord.

"Watch out for those dogs, those men who do evil, those mutilators of the flesh" (3:2). Alexander Maclaren comments here, "This outburst is very remarkable, for its vehemence is so unlike the tone of the rest of the letter…that is calm, joyous, bright, but this is stormy and impassioned, full of flashing and scathing words."^(F5) Paul calls these people "dogs." In our soft and luxurious western societies we may not get the full meaning of his term. Stedman says, "The reference to dogs is not to the pampered, shampooed, manicured pets we have today. These were not cultured canines."^(F6) Dogs were detested in the Greco/Roman society. They were also detested in ancient Israel. The Rabbis often referred to the Gentiles as "dogs." Male prostitutes were also called "dogs" (cf. Deuteronomy 23:18).

In Ancient Greek, Roman and Israelite societies dogs represented the low-life. Barclay says, "The dogs were the pariah dogs, roaming the streets, sometimes in packs, hunting amidst the garbage dumps and snapping and snarling at all whom they met…the dog stands for everything that is shamelessly unclean."^(F7) I can remember taking my walks on the hills above the Sea of Galilee and running in to packs of dogs devouring the city garbage. I always considered myself fortunate that these curs did not turn away from their garbage and turn on me.

The dogs Paul is speaking of here though were not low-life animals but the two-legged variety. They were men who were teaching evil things. They were mutilators of the flesh, insisting that born-again Christians would have to undergo circumcision and keep the commands of the law to really be saved. We remember in Paul's experience, when he began to encounter these types as early as in his ministry with Barnabas at Antioch (Acts 15:1). In fact, the great Jerusalem Conference of mid-century was called together to deal with this very problem. The conference ruled in favor of Paul, that Gentiles would not have to be circumcised (Acts 15:1-29; Galatians 2:1-10). However, these legalistic enemies continued to pursue the ministry of Paul. They are generally referred to as Judaizers.

In the second and third verses of this chapter we have two Greek words. The first in verse two is katatome and it has the meaning of cutting to pieces or mutilating. The second word in verse three is peritome, which means circumcision or cutting around.^(F8) Under the Old Covenant peritome was not only permitted but was required for all Jewish males. However, with the advent of the New Covenant, this rite was fulfilled by the spiritual "circumcision of Christ" (Colossians 2:11). This involved the crucifixion or cutting off of the fleshly life along with the new birth in the Spirit, as pictured in baptism. For the newly born Christian to return to circumcision was considered a mutilation of the flesh, which was forbidden in Leviticus 21:5. Furthermore, it brought such a person under the curse of the law as seen in Galatians 3:10.

In a very real sense the position taken by the Judaizers was the easy way out for them. By taking such a position they would be accepted by Judaism, which at the time had favor with the Roman government. Christianity was "the new kid on the block" so to speak and had no acceptance with Rome. The Judaizers were choosing the way of compromise in order to avoid persecution (cf. Galatians 5:11).^(F9)

"For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh – though I myself have reasons for such confidence" (3:3-4a). As we have pointed out, Christianity could boast of a spiritual circumcision performed by Christ. This circumcision fulfilled and far exceeded circumcision in the flesh. It was a spiritual circumcision of the heart (Deuteronomy 10:16; Romans 2:28-29), of the ears (Jeremiah 6:10) and of the lips (Exodus 6:12). This circumcision also has to do with worship since it made possible worship in Spirit and in truth (John 4:23). The spiritually circumcised Christian is done with the flesh and fleshly ways. Such a person will no longer be content to reproduce according to the flesh.

So far as the flesh and fleshly achievements were concerned Paul had a great list of accomplishments. No doubt, the false teachers were boasting in such things and Paul takes this opportunity to outdo them so far as such accomplishments are concerned.

Verses 4-6

PAUL'S FLESHLY ACCOMPLISHMENTS

If someone else thinks they have reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; Philippians 3:4b-5

Paul as a Hebrew was a thoroughbred. He was circumcised on the eighth day as the law required (cf. Genesis 17:12ff & Leviticus 12:3). Thus he was not a proselyte but a true Israelite. This was a day when many Jews were unable to trace their Jewish descent but Paul had an unquestioned pedigree.^(F10) He could trace his lineage all the way back to the tribe of Benjamin. The tribe of Benjamin had many distinctions. Benjamin and Joseph were favorite sons of Jacob. This tribe remained with Judah and did not join the revolt of Jeroboam (1 Kings 12:21). The territory of Benjamin lay mostly to the north of Jerusalem but its boundary passed through parts of the sacred city (Judges 1:21).

Paul calls himself "a Hebrew of Hebrews." No doubt part of this distinction was that he fluently spoke the ancient Hebrew language (Acts 21:40). Many Jews were so assimilated in the Gentile world that they had to labor to learn and speak the ancient tongue.^(F11)

The apostle also calls himself a Pharisee. The Pharisees were a small and elite group probably never numbering over six thousand. Barclay calls them "the spiritual athletes of Judaism."^(F12) They were the devoted keepers of the law and considered themselves "separated" from all others. They prided themselves in being the strictest sect (Acts 26:5).

Paul continues with his pedigrees saying, "as for zeal, persecuting the church; as for righteousness based on the law, faultless" (3:6). Paul was such a zealous Pharisee that he even persecuted the church (cf. Acts 8:3; 9:1,13,21; 1 Corinthians 15:9; Galatians 1:13-14, 23; 1 Timothy 1:13). When he finally returned to Jerusalem after his spectacular conversion the church continued to be afraid of him. No doubt, this was for good reason. He had probably placed many of the Jerusalem Christians in jail and it is possible he had caused the death of some.^(F13)

As for legalistic righteousness, Paul was perfect. Barnes says, "we are left to the fair presumption that, if any man could be saved by his own works, he was that man."^(F14)

Verses 7-9

THE SURPASSING GREATNESS OF CHRIST

But whatever were gains to me I now consider loss for the sake of Christ. Philippians 3:7

This argument of profit and loss or gain and loss was a Rabbinic way of looking at things and would have been recognized as such by the Jews and Judaizers. This type of speech was also used by Jesus when he talked about losing one's life to save it (Mark 8:35; Matthew 16:25; Luke 9:24; John 12:24-25). Jesus asked what it would profit a man to gain the whole world if he lost his own soul in the process (Mark 8:36; Matthew 16:26; Luke 9:25).^(F15)

His former way of life as a zealous Pharisee may have delighted the Jerusalem Jews, his teacher Gamaliel and the whole Sanhedrin, but it was a total loss in the sight of the holy God and of Heaven. Interestingly, the word for "gain" is in the Greek plural but the term for "loss" is in the singular. All Paul's gains were counted as one big loss.^(F16)

After reading this verse we all may wish to take inventory of our lives. What things are we really counting on in life, and what are the things we cannot do without? Would we list our background, education, good name, family standing, money in the bank, other financial holdings, fame, physical assets? If we are looking toward these things we will likely never be able to get hold of God's riches that are in Jesus Christ.^(F17)

Some have no doubt felt that Paul is here talking like a madman. Some have even thought that Paul had epileptic seizures and perhaps he was in one of these. When someone suggested this to the preacher Charles Spurgeon he remarked, "Oh, blessed epilepsy. Would that every man in London could have epilepsy like that."^(F18)

"What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ…" (3:8). For Paul, nothing remotely compared to Christ. Barnes mentions that "It is by no means improbable that he had been excommunicated by the Jews; and that he had been disowned by his own family."^(F19) Even today, when Jewish people convert to Christianity their family may disown them and even hold a mock funeral for them. Paul was willing to lose it all for Christ.

Paul was willing to consider all his accomplishments as rubbish when compared to Christ. The Greek word for rubbish is skubala. It is a term of uncertain etymology, and it may mean dung (skōr) or what is thrown to dogs (es kunas ballō). It could describe any kind of refuse.^(F20)

Paul wanted to know Christ, "and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ – the righteousness that comes from God on the basis of faith" (3:9). Here Paul begins to hit upon relationship with Jesus, which is the key to real religion. He will talk much more about this in the next verse. He is not willing to trust in his own righteous or in his legalism. Godbey remarks here saying of legalism that it is "Satan's greased plank, on which he shoots millions through the churches into hell…The great masses of church members at the present day are dumb in the pews, from the simple fact that they have no experiences to tell; they are depending on 'church loyalty,' legal obedience, and good works to save them."^(F21)

There has been much discussion in the commentaries about Paul's concept of righteousness (Gk. dikaiosune). Barclay says it is difficult to find an English word that conveys all the meaning of righteousness. He notes that the basic problem of human life is to find fellowship with the Creator, so he nearly always uses "righteousness" to signify a right relationship with God.^(F22) Righteousness is a gift of God that comes by his grace, through faith in Jesus and in his saving work for us. (Romans 3:21,23,25; 5:15-16; 2 Corinthians 9:15; Ephesians 2:8; 3:7; Romans 6:23).

Verses 10-11

KNOWING CHRIST

I want to know Christ – yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead." Philippians 3:10-11

Here is the very essence of true religion – to know God and to know him personally and intimately. We see this kind of knowing in the Old Testament. In Genesis 4:1, we read that Adam "knew" his wife Eve. The Hebrew expression used is "yada." Even in the Old Testament it was a word for knowing intimately. Here the New Testament term is ginoskein and it almost always speaks of a personal knowledge. This is not an intellectual knowledge but a personal experience of another person. It actually speaks of a most intimate knowledge of another.^(F23)

On one occasion in Israel, the President of the United States was visiting the nation. A delegation of people was assembled to meet him and the delegation included government officials, other important people as well as some religious leaders. The leader of our Christian organization was selected to greet the President, along with another of our friends who was a church leader. Our director was on one end of the receiving line and the church leader was on the other end. When the President arrived and began to greet those in line he stopped and began a long conversation with our friend who was the church leader. Our director noticed how the dignitaries in line began to grow agitated and they wondered who the church leader was that the President of the US would spend so much time with him. Later, our director learned that the church leader had gone to school with the President and as a child they were friends. The church leader "knew" the President as no other person in the line that day.

So the critical concept in religion is whether or not we know Jesus Christ on a personal basis. That implies a lot of things like a true conversion, long hours spent in the word of God, intimate prayer times, and other things mentioned in this verse. At the Judgment we see many "religious" folks in line to greet Jesus. Surprisingly, Jesus says to them "…I never knew you. Away from me, you evildoers!" (Matthew 7:23). The day is surely coming, perhaps in the Millennial Era, when God will say, "…They will know me from the least of them to the greatest…" (Jeremiah 31:34).

It is a bit surprising that Paul felt he needed to know Jesus better. For sure, if Paul needed to know him better, then we certainly do. Perhaps Paul was reflecting the very thing he prayed for others in Ephesians 1:17, "I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better." To know Christ is a never-ending challenge and will go on through eternity. If all about him could be written the whole world could not contain it (John 21:25).

There are some important ways that we can know Jesus better. We can begin to realize the awesome power of his resurrection. As Fee says, "…the power inherent in Christ's resurrection guarantees our own resurrection."^(F24) We can also begin to experience the fellowship or sharing of his sufferings. Fee also says, "Christian life is cruciform in character."^(F25) To each true believer there is a cross to bear. In another place Paul says, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20). There is a way, quite unknown to us, that we share in the suffering of Christ and somehow actually fill up that suffering (2 Corinthians 1:5; 4:10-11; Galatians 6:17; Colossians 1:24).

As we suffer with Christ we also begin to conform ourselves to his death. 2 Timothy 2:11-12 says, "Here is a trustworthy saying: If we died with him, we will also live with him; if we endure, we will also reign with him. If we disown him, he will also disown us…" To die with Christ is to die to our own fleshly natures and to the sin that afflicts us. It is to die to all those passions and desires that are of this present evil age. What can the devil do to a dead person? He can only kick at such a one in disgust and walk away.

There are two aspects of our death in Christ. First our death is perfect passive as Paul speaks of it in Galatians 2:20. In some way unknown to us we died with Christ almost two thousand years ago (Romans 6:8). We now need to reckon or count ourselves as dead (Romans 6:11). So there is a past and present aspect of our death with Christ. Paul sums it up saying, "I face death every day"…" (1 Corinthians 15:31). When we starve and deny our old man we are dying with Christ in a very real sense.

It is of note that some scholars have been a bit baffled about the expression, "somehow, attaining to the resurrection from the dead." They have felt that after all his confidence, Paul is here showing a bit of uncertainty and a few have thought that he might be trying to gain the resurrection by his own efforts. This is not the case. "Some commentators believe that Paul's 'somehow' (Gk. ei pos) contains no element of uncertainty about whether he will experience the resurrection, only about the way in which he will reach the resurrection – whether by martyrdom, by Christ's coming, or by a natural death."^(F26)

The word for "resurrection" used here is an interesting one that is used nowhere else. The Greek expression reads, "the resurrection out of the dead." This speaks of the first resurrection or that of the righteous, who come out from the midst of the other dead.^(F27) The second resurrection will be of the wicked dead who will then face judgment.

Verse 12

PRESSING TOWARD THE GOAL

Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Philippians 3:12

The British Methodist theologian and scholar, Adam Clarke, says here that from the 11th through the 17th verses, Paul is alluding continually to the great contests of the Olympic games.^(F28) The apostle may throw us into some confusion by his usage of the expression "made perfect." The Greek word for "perfect" is teteleiomai (from teleioo). This term does not speak of abstract perfection but something closer to functional perfection, or that a person is adequate for a given purpose.^(F29)

Over the centuries there has been a good deal of confusion concerning the idea of perfection. In the Calvinistic or Reformed tradition there remains the notion of Galatians 5:17, that there is still some remnant of corruption in every believer. This would be the case until the final day of redemption. John Wesley (1703-1791), on the other hand, taught that perfection should be attained in this life, but was somewhat cloudy as to the details of this attainment.

Wesley and Calvin were of different minds about how close the believer could come to the ideal of undivided devotion to God in this life, but the emphasis of both lay on the ideal itself and on the necessity of striving for it, not on whether or not one could reach it. Paul's emphasis on not attaining perfection until the final day appears to favor Calvin's understanding of sanctification.^(F30)

Paul has not yet reached the goal but he is pressing on to take hold of it. Calvin says of him, "he thinks of nothing but Christ – knows nothing else – desires nothing else – is occupied with no other subject of meditation."^(F31) It appears that Paul here is looking at the work of his apostolic ministry as he does in other places (cf. 2:16; 1 Corinthians 9:24-26). His great obsession is to be able to present his congregations blameless before the Lord on that final day (1:10; 2:14-18; 1 Corinthians 1:8; 1 Thessalonians 2:19; 3:13; 5:23).^(F32)

We might ask ourselves if we have such a desire in our hearts to be complete in our faith and to endure to the end, thus winning the race of life. Wiersbe says of this, "Many Christians are self-satisfied because they compare their 'running' with that of other Christians, usually those who are not making much progress."^(F33) Others may get a little proud about their progress. Thielman remarks, "Paradoxically, only those who understand their lack of perfection…have reached spiritual maturity (teleios)."^(F34)

Verses 13-14

FORGETTING WHAT IS BEHIND

Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus. Philippians 3:13-14

Paul had a true appraisal of himself and realized his shortcomings. It is important that we do the same and not become proud of our status in Christ. Paul knew he had a ways to go. Meyer says of this, "The nearer the saint comes to the perfect life, the farther he feels from it. It is only when we have climbed the foothills that we realize how lofty the mountain summits are…"^(F35)

The apostle is continuing with the imagery of the Olympic Marathon races here. When we watch the Olympics on TV we realize how carefully and thoroughly the participants have trained themselves. We cannot help but notice how focused they are on the goal ahead. They do not turn to watch the crowd, nor do they usually glance behind them. In 1954 at Vancouver B.C. two racers, Roger Bannister and John Landy, were involved in the famous "miracle mile." This was the first time two racers ran the mile in under four minutes. Landy had been in the lead all the way, but as he came to the finish he looked back over his shoulder to see where Bannister was. At that precise moment Bannister dashed past him on the other side and won the race.^(F36)

In order to win the race we must forget the things that are behind. No doubt, a lot of things are involved here. These might include past failures that weigh on the mind. Wiersbe says, "We cannot change the past, but we can change the meaning of the past…Too many Christians are shackled by regrets of the past…"^(F37) Paul had to forget all his past achievements in the flesh and even his great failures, for these would only weigh him down. The scripture says "… let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith…" (Hebrews 12:1-2).

Paul was "straining toward what is ahead," and pressing toward the goal. Robertson says this is a "metaphor of a runner leaning forward as he runs."^(F38) It is a picture of a runner "straining every nerve to reach the goal."^(F39) It is truly amazing how miniscule the time difference is between the Gold Medal and the Silver one. In the 2014 Sochi Olympics Downhill race, the time differential between gold and silver medals was six one-hundredths of a second. In the Super-G it was thirty one-hundredths of a second. Literally in these races there is not a hundredth of a second to lose.

We see in this scripture that Paul was doing one thing and one thing only. To be successful in the spiritual world we must focus…focus…focus. We must focus on the race and on the finish line. We must focus on the heavenly kingdom and the heavenly call. As Colossians 3:2 tells us, we must set our minds on things above (cf. Hebrews 3:1).

This focus on the important things is illustrated by Dwight Moody, the evangelist:

Before the tragedy of the Chicago fire in 1871, Mr. Moody was involved in Sunday school promotion, YMCA work, evangelistic meetings, and many other activities, but after the fire, he determined to devote himself exclusively to evangelism. "This one thing I do!" became a reality to him. As a result, millions of people heard the gospel. The believer must devote himself to "running the Christian race." No athlete succeeds by doing everything: he succeeds by specializing.^(F40)

Verses 15-16

TAKING THE MATURE VIEW

All of us, then, who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. Philippians 3:15

Once more we run into the Greek word teleioi which is here translated "mature." This is a much safer translation than "perfect" as we have seen. To be mature, is to finish the race. It is to complete the task assigned to us on earth. To be mature is to run the race according to the rules.

At the 1912 Olympics in Stockholm, he [Jim Thorpe] won the Pentathlon and the Decathlon, and was undoubtedly the hero of the games. But the next year officials found that Thorpe had played semiprofessional baseball and therefore he had forfeited his amateur standing. This meant that he had to return his gold medals and his trophy, and that his Olympic achievements were erased from the records.^(F41)

To be mature is to keep a proper and godly balance between heaven and earth. Fee says, "Although Paul's focus is altogether on the heavenly prize, his running shoes make regular contact with terra firma."^{teleios is regularly used to indicate maturity rather than perfection, and in Paul spiritual maturity. Jesus tells us that we are to be 'teleios because our Father in Heaven is teleios' (Matthew 5:48). … a true representation of what the Father is, a spiritual maturity …A person who does not offend in his words is teleios (James 3:2), that is, he reveals his full growth and maturity. In 1 Corinthians 2:6 those who are spiritually mature (teleios) recognize true spiritual wisdom. In 1 Corinthians 14:20 we are to be mature (teleios) in understanding as adults, as opposed to having the immaturity of children…For if anyone has a different mindset it will require God to reveal the truth to him." Utley says of this (3:15), "Christians can be mature without being sinless (cf.1 Corinthians 2:6; 14:20; Ephesians 4:13; Hebrews 5:14; 6:1)."">(F42)}

We see in this passage that the mind or mindset (Gk. phroneo, phroneite) is very important. Not only does Christ help us in the race of life but we are told that we have the mind of Christ (1 Corinthians 2:16). Trapp says, "Different measures of knowledge and holiness are given to the saints at different times. We are narrow mouthed vessels, and cannot receive all at once."^(F43)

"Only let us live up to what we have already attained" (3:16). Paul could command the church with great confidence, "Follow my example, as I follow the example of Christ" (1 Corinthians 11:1). Not so many pastors in our modern and postmodern times have been able to advise the flock to walk as they walk.

Verses 17-19

PAUL'S GREAT EXAMPLE

Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do. Philippians 3:17

In many places, Paul speaks of how he follows the example of Christ and he invites others to follow his example (cf. 4:9; 1 Corinthians 4:16; 1 Thessalonians 1:6; 2 Thessalonians 3:7,9). He was a serious imitator of Christ (1 Corinthians 11:1).

Paul says that we should take note (skopos) of those who live according to this pattern. The Greek word skopos means to look at, behold, watch or contemplate.^(F44) We see in this verse that there is a pattern of sound doctrine (Gk. tupon), as well as the doctrine itself. In 2 Timothy 1:13, Paul speaks of this as an outline or standard of his teaching. It is almost like a blueprint by which all correct teaching should be measured. All who refused to live by the pattern of righteousness should be noticed, marked and avoided. Robert Neighbour, the Baptist pastor and missionary, remarks here saying, "As high as the heavens are above the earth so high are the conceptions of the new life above the old."^(F45)

"For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things" (3:18-19). It seems that scholars are in doubt as to who this group of people might be. They are obviously not sincere Christians. They are probably not Judaizers, however, errant Judaism would tend to glorify certain foods and make them almost as gods. More than likely, these were some Gnostic elements that were certainly widespread throughout the ancient world.^(F46) After all, the main road system of that day ran through Philippi, and eventually all types of folks would show up on the Philippian church doorstep.

The Gnostics believed, as many Greeks did, that the flesh amounted to nothing and that the spiritual world was all that mattered. Some Gnostics were aesthetic to the extreme but others thought that since the flesh was unimportant, it really did not matter what a person did with it.^(F47) These people indulged the flesh to the maximum. They would certainly fit Paul's description here. The apostle had encountered this type of people on other occasions (cf. 1 Corinthians 6:12-20; Romans 6:1). If these folks had any Christian background at all, they were certainly not in the mood to take up the Lord's cross of self-denial (Matthew 16:24-26).

We see that Paul was weeping about this situation. When will we ever learn to weep about the sins of our day? The Psalmist wept over those who broke God's law. He cried, "Streams of tears flow from my eyes, for your law is not obeyed" (Psalm 119:136). The Prophet Jeremiah wept over the sins of Israel (Jeremiah 13:17). It is no joking matter that many people in our present evil age worship the belly-god. Statistics show that in the US we have over 60 percent of our people overweight. My wife and I were watching some old Billy Graham crusades on TV and suddenly we were shocked at how thin people were back in the 60s and 70s. Today, most of the people in such a public gathering would be waddling along toting all their extra fat.

Occasionally my wife and I go out for dinner. Recently a friend gave us a Christmas gift allowing us to visit one of the really good steak houses. We were astounded when they brought the salad in what looked like a small washbasin for each of us. The salad would have been a large meal in itself. This seems to be the pattern in US restaurants. They serve massive amounts of food, no doubt in hope that our gluttonous society will frequent their establishments. We realize every time we go out to eat that judgment is coming on the US for such excesses. Trapp in his curt manner mentions, "Nabal, Dives, and others, that digested in hell what they ate on earth."^(F48)

We also see that there is a mindset involved in all this abuse. These have their minds set (Gk. phronountes) on earthly things.^(F49) Paul speaks of such folks in Romans 16:18, "For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people." We can say with certainty today that the cross needs to fall over our bellies. Some of our feasting needs to be turned into fasting.

Verses 20-21

CITIZENS OF HEAVEN

But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, Philippians 3:20

Paul is here speaking in a manner that the Philippians could easily understand. As we have mentioned, Philippi was a Roman colony. It was likely made up of retired soldiers who had served Rome faithfully. Because of this, Rome granted them citizenship. In these Roman colonies, the people wore Roman dress, spoke Latin, and observed Roman morals. They were ruled by Roman magistrates and Roman justice was administered. It is as if Paul is saying to the Philippians, "Just as the Roman colonists never forget that they belong to Rome, you must never forget that you are citizens of heaven; and your conduct must match your citizenship."^(F50)

We see this mindset demonstrated in our father Abraham. It is said of him in Hebrews 11:9-10, "By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God." Peter also says of us that we are aliens and strangers in this world (1 Peter 2:11).

Paul continues describing the lordship and rulership of Christ saying, "who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body" (3:21). Christ will change these lowly bodies of our humiliation. He will do this because of the working of his mighty power (Gk. energeian). No doubt this is alluding to the day of Christ's revelation spoken of in 1 Corinthians 15:51-52, "Listen, I tell you a mystery: We will not all sleep, but we will all be changed – in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed."

The early church looked and longed for this coming day of Christ with great anticipation. They knew Jesus would bring everything under his control. Even the emperor and all those who were causing trouble for the Philippians would be brought under his control.^(F51) It was for this reason that the early Christians had such joy. May we focus once more on the resurrection that our joy may return.