Verse-by-Verse Bible Commentary
Philippians 3:19

Clarke's Commentary

Verse 19. Whose end is destruction — This is the issue of their doctrine and of their conduct. They are here described by three characters:

1. Their god is their belly-they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry.

2. Their glory is in their shame-they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers.

3. They mind earthly things-their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke.

Despicable as these men were, the apostle's heart was deeply pained on their account:

1. Because they held and taught a false creed;

2. Because they perverted many by that teaching; and,

3. Because they themselves were perishing through it.

Bridgeway Bible Commentary

A guide for behaviour (3:17-21)

Jewish false teachers tried to make the Philippians keep laws; other false teachers said they could do as they liked. Paul warns the Philippians to believe neither. They will learn the standards of Christian behaviour by following the example of Jesus and those who live like him. Those who allow themselves to follow the natural desires of their bodies and their minds are not disciples of Jesus Christ, but enemies (17-19). Christ’s people are interested in things of spiritual and heavenly value. They will be careful how they live, knowing that the body they have now is the body in which they will meet Christ. When that time comes, Christ will change their bodies to be like his (20-21).

Coffman's Commentaries on the Bible

Whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things.

This description includes all of every name and doctrine whose interest and concern are focused upon the earth and earthly considerations alone. The apostolic description fits a great many people who would be chagrined and embarrassed to admit it; but it is evident to all except themselves that their one and only interest is centered in the present life on earth.

Barnes' Notes on the Whole Bible

Whose end is destruction - That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven.

Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications; see Romans 16:18.

And whose glory is in their shame - That is, they glory in things of which they ought to be ashamed. They indulge in modes of living which ought to cover them with confusion.

Who mind earthly things - That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honor, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth. to gain honor, or to enjoy the pleasures of the world! How many are there who have no interest in a prayer meeting, in a Sunday school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who “mind earthly things,” that injure this holy cause in the world.

Calvin's Commentary on the Bible

19Whose end is destruction He adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence ⁽¹⁹⁹⁾, that the glory with which they are now puffed up will be exchanged for ignominy.

Whose god is the belly As they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others. ⁽²⁰⁰⁾

(199) “ Hardiment et d’vne grande asseurance;” — “Boldly, and with great confidence.”

(200) “Pour esteindre et appaiser le feu des nutres;” — “For the sake of mitigating and allaying the fire of others.” Calvin’s meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those around them. — Ed.

Smith's Bible Commentary

Shall we turn now in our Bibles to Philippians 3 .

Again, remember that the background of this epistle, Paul is chained to a Roman soldier in Rome, in prison, writing to the Philippians. The keynote of the epistle is rejoice, and he said,

Finally, my brethren, rejoice in the Lord ( Philippians 3:1 ).

You know, oftentimes it is extremely difficult to rejoice in circumstances. In fact, I think sometimes it is impossible to rejoice in circumstances. I just did a dumb thing, I ran through a red light and hit somebody and I am being sued for a million dollars. It is hard to rejoice in circumstances. But you can always rejoice in the Lord, because He is above circumstances. So, the exhortation in the scripture is always that of rejoicing in the Lord. And Paul writes,

To write the same things to you, to me indeed is not grievous ( Philippians 3:1 ),

In other words, "Here I am, I am chained in prison, but I don't find it hard to write this to you. I am rejoicing here, in the Lord." I am sure he wasn't rejoicing in the circumstances themselves. They were rather miserable, but that does not stop you from rejoicing in the Lord. There is always cause to rejoice in the Lord.

but for you it is safe. Beware of dogs ( Philippians 3:1-2 ),

Now, immediately after telling them to rejoice in the Lord, he is warning them about the false teachers. Paul had certain people that seemed to follow him wherever he went, trying to pervert that which he taught of the grace of God, especially the Jewish legalizers who sought to bring the people back to a legal relationship with God, putting them under the law. They demanded that they be circumcised and they keep the law of Moses in order to be saved, which Paul called the perversion of the gospel of Jesus Christ.

It is interesting that these people usually referred to the Gentiles as dogs. That was a common name by which the Jews referred to the Gentiles: the gentile dogs. It was not a reference to a kindly family pet, but it was a reference to those mean wild dogs that roamed Israel. Barking and snapping at everybody, and belonging to nobody. And they were a sort of a hated animal. And thus the name dog the Jews began to apply to the Gentiles. It is interesting that Paul turns it around and uses it of those teachers that would seek to put the believers back under the law.

Beware of dogs, beware of evil workers, beware of the concision ( Philippians 3:2 ).

The word concision comes from a Greek word, which means mutilators. Paul is talking about their demands that the Gentiles be circumcised to be saved. And then he uses a contrasting Greek word, and it is a play on Greek words. If you read any Greek, you can pick up on the play on words. "Beware of the concision."

For we are the circumcision, which worship God in the spirit ( Philippians 3:3 ),

Paul was constantly emphasizing that the physical rites had no value except there be a corresponding spiritual experience, that the circumcision of the flesh accounted for nothing. What God was interested in is that my heart was circumcised, that I had the heart after the Spirit, and not after the flesh. And though I may have a fleshly rite, if my heart was after the things of the flesh, then what happened to me physically has no bearing upon my relationship with God at all.

The same can be said of any of the other rites that we have within the church. The rite of water baptism is really not a physical rite, but a spiritual experience. It is not the physical experience that saves, it is the spiritual: the death to the old nature and the old man in my heart, the reckoning of myself to be dead, and living that new life in the resurrected Lord. And so Paul says, "Beware of those who would mutilate your body, for we are of those who are circumcised in the spirit." We worship God in the spirit.

Jesus said, "God is a spirit, and they that worship Him must worship Him in spirit and in truth."

worship God in the spirit, and rejoice in Christ Jesus ( Philippians 3:3 ),

And that is in the glorious liberty that we have in Christ Jesus, that relationship that we can now have with God apart from the law.

and have no confidence in the flesh ( Philippians 3:3 ).

Now, Paul said in his Roman epistle, "I know in me, that is in my flesh, there dwells no good thing." I have no confidence in the flesh. Paul said,

Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more [If anyone might have something to boast in the flesh. I am the one who would]: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless ( Philippians 3:4-6 ).

Hey, this is a pretty good pedigree. I mean, if you can be saved by works, if you can be saved by your own efforts, if you can be saved by keeping the law, then Paul said, "Hey, I am ahead of the pack. I more than anybody else. I had everything going for me as far as righteousness from the law."

You remember Jesus, in the Sermon on the Mount, chapter 5 of Matthew, said, "Except your righteousness exceeds that of the scribes and the Pharisees, you shall in no wise enter the kingdom of heaven." Now, Paul was a classic example of what Jesus was referring to. As far as the righteousness of the scribes and Pharisees, Paul had it. He had done everything that he was supposed to do according to the law to be righteous. In fact, he had gone beyond. He was a Pharisee. He persecuted the church. As far as his zeal and according to the righteousness that is in the law, he was blameless. But still, that is not enough to bring a man an entrance into the kingdom of heaven.

Now, here they were going around and trying to tell the Gentile believers that you had to keep the law to be righteous. Paul said, "No, I came out of that. I had it made as far as the law was concerned." But then this monumental statement,

But what things were gain to me, those I counted loss for Christ ( Philippians 3:7 ).

All of this background that put me in a high standing as far as the law is concerned I counted loss for Christ.

Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord ( Philippians 3:8 ):

Paul the apostle is on his way to Damascus to persecute the church. He had papers from the high priest that empowered him to throw in prison those who believed in Jesus Christ. And as he headed out towards Damascus, he was going out with threatenings of murder against the believers. But while he was on his way, just before arriving in Damascus about noontime, there came a light from heaven brighter than the noonday sun. Paul fell on the ground, and there the Lord spoke to him and said, "Saul, Saul, why persecutest thou me?" And he answered, "Who art thou, Lord that I may serve thee?" And He said, "I am Jesus. It has been hard for you to kick against the pricks." And there Paul was converted. He met Christ on the Damascus road. Suddenly upon meeting Christ, all that he counted as important to him up to that point in his life, all of his religious credits, all of the religious background, he said lost for Christ. Because this is going to bring him an estrangement from his cronies back in Jerusalem that he has been going around with.

Paul is writing this epistle to the Philippians some thirty years after the Damascus road experience. He is referring to it, "The things which were gain to me, I counted loss for Christ, thirty years ago, on the road to Damascus." But then Paul updates his experience. And he said, "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus." In other words, "I experienced it thirty years ago, and I had a turn-around in my life, and all of the past legalism and legal relationship with God, and all of those endeavors in my own flesh, the works of my flesh, I counted loss. Now I do count them, thirty years later, I still count them loss."

A lot of people testify of an experience that they had in Christ years ago. "Oh, I had such a glorious experience, the Lord met me in such a powerful way. And I just dedicated my life completely to the Lord. I was so moved, I was so touched by the Spirit of God upon my life." But unfortunately, since then, a lot of those things that they counted loss at that point, they picked back up, so that they are encumbered again. You see, past experience is only valid if it is translated into the present. If the past experience has not been translated into the present, then it really has no value at all. There is really no value to say I counted those things loss for Christ thirty years ago, if in the meantime I have picked them back up and I am encumbered with them again. Always, we must be able to translate the past experience into the present relationship if it is to be a valid experience at all. Otherwise, the experience is invalidated.

I really am not so much interested in what happened to you thirty years ago, twenty years ago, or ten years ago. I am interested in what is your relationship tonight with the Lord. That is what is important. Experiences are good. Thank God for the experiences, but they are not valid unless they are translated into the immediate, present relationship, and I do count them but loss. It is still going on. The past is translated into the present. "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." I love that phrase. The excellency of the knowledge of Christ Jesus.

I think that we have to be the most blessed and privileged people in the world. You know, there are many people in the world tonight who have never had the excellency of the knowledge of Christ Jesus our Lord. People lived and died without ever having heard of Jesus Christ our Lord. Not only do we have the excellency of the knowledge of Jesus Christ, but we have the privilege of gathering together and studying the word of God together. What some people wouldn't give for the opportunity of gathering with us.

He said,

For whom I have suffered the loss of all things ( Philippians 3:8 ),

Indeed Paul did. He was totally, completely ostracized by those who were once his compatriots, those whom he once shared with. When he received Jesus Christ, as far as they were concerned, he was dead. He no longer existed. But he said those things which were so important to me, those things for which I lived,

And do count them but dung [as refuse], that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith ( Philippians 3:8-9 ):

Now, Paul had excelled in the righteousness in the law. He said he was blameless. But he said he cast that over for the knowledge of Jesus Christ. He counts all of the works of the past just wasted effort, refuse. "My desire is to know Him, and to be found in Him." Not having my own righteousness, my works through the law, but now the righteousness which is of God by faith, that righteousness which is imputed to those who believe, that righteousness that Abraham had when God imputed his faith for righteousness.

Now, I can endeavor to be righteous before God by my own works and efforts. I must, first of all, set the standard: what constitutes righteousness? What is right and what is wrong? And having determined then what is right and what is wrong, I may then seek to always do that which is right. Work hard at doing that which is right. And, at best, I can develop a self-righteousness. The effect of it usually on the individual who has obtained such a thing: I keep the rules; I never do anything wrong; I always do what is good; I am a doo bee; I am just living by these righteous standards. The effect upon the individual is usually pride and the developing of a judgmental attitude.

As the Pharisee who went in before the Lord and said, "Father, I thank you that I am not as other men. I am not an extortioner, and the other things. God, I thank you that I am so good," that pride and self-righteousness. But then, worse than that, this judgmental spirit. Because suddenly, you see, I am on a little spiritual pinnacle, and I can begin now to judge everybody else who doesn't live by the same standards of holiness by which I live. "How can they say they are a child of God? How can they say . . . " and here I am in my little pompous righteous throne, judging everybody else who isn't living by my standards. It can be a very dangerous thing.

On the other hand, I can recognize that I have a problem with sin, with myself, with my flesh. I can be honest with myself. When I have been upset (because that is against my rules, never be upset) and so I am upset, I have to lie to myself and say, "I really wasn't upset, I was just indignant." And you can become a phony, because, you know, you set your own standards; you live by your own rules. But when I take the righteousness which is by Christ, it is an honest life, I can say, "Hey, I am not perfect, but I believe in Jesus Christ with all my heart. He is my Savior. He is my Lord." And God then imputes to me, or accounts to me, righteousness. On my account, God writes righteous.

Now, the problem of being righteous by my efforts, by my works, I may be doing right, I may have lived all of my life up to this point by the rules, having never violated, sailing along in good shape, and there is written across my name, righteous. But tomorrow, some nut pulls in front of me on the freeway and then blocks and traps me, and I may shake my fist and honk my horn, and say, "Get off the road, you fool." And all of my good record down the tube and the righteousness is erased. I blew it. Oh, what a shame. Here, my entire life I have never done anything wrong, have been going by the rules, up till now. You see, there would be no security in that kind of righteousness at all. And any moment I could lose it. But not the righteousness which God has accounted to me through my faith in Jesus Christ. Because I may blow my horn and shake my fist, but the Spirit will say, "Hey, don't you remember you have got a fish emblem on the back of your car? What are you going to do when you pass the guy?" And I may pull over to the side of the freeway and decide not to pass him so that I won't be a bad witness, and bow my head and say, "God, I am sorry. That isn't a real representative of You. Forgive me, Lord."

You see, the angel doesn't have to erase the righteousness and then rewrite it, or whatever. It stays there. The righteousness through faith in Christ, my faith in Jesus doesn't waver. My actions they may, but not my faith in Him. And the righteousness is accounted to me by my faith in Him. And so, it is an established righteousness. No wonder Paul opted for the new righteousness, though he had done pretty good up until this point. "Don't know what is going to happen tomorrow, so hey, I will jump this ship and get on this one and I will gladly throw overboard the old life, with the struggle and the effort in my flesh, in order to live this new life after the Spirit, believing and trusting in Jesus Christ, to do for me what I really can't do for myself. And to be found in Him, not having my own righteousness, which is of the law, but the righteousness which is of God, through faith."

Probably the best illustration I have heard of this particular passage is the story of the young girl who came from very poor circumstances, but was diligent and worked hard to work her way through college. And now she was in her senior year. They were going to have the senior prom. And she was so excited over the fact that she had been able to labor and work and make her way through college and was going to be graduating. So, she decided that she would make for herself a new dress for the senior prom. Now, because she had spent all of her money on tuition, and just getting by, on her books, and everything else, she really didn't have much money. She couldn't buy a dress, but she really didn't have much money to buy very good material. But she went down to the dime store and picked out the best that she could afford, bought a simplicity pattern. She laid the thing out, carefully cut it out, but she really had never sewn anything before. So, by the trial and error method, the redoing a lot of the seams and all, and the hem wasn't really straight, but it was a good effort. She gave it her best. It was surely the best that she could do. And so, she put it on and she walked out in the dorm where the other girls were and she said, "Look girls, this is my new dress for the prom. I made it myself." And they were kind to her, they said, "Oh, that is nice," but they did notice the imperfections in it. And did feel rather sorry for her. But they recognized that it was the best that she could do.

About that time, Lady Bountiful walked in the door. And she saw this young girl, modeling her dress and she said, "Would you mind going with me?" And the young girl went outside, and there was a limousine chauffeur, and they went down to I. Magnum's, and the chauffeur took the car up. They went in. And so the models started coming in with all these beautiful dresses showing them off and doing their little stances and all, and a model came in that had a dress that was absolutely gorgeous. She just sort of caught her breath when she saw it, it was just such a glorious gown.

Lady Bountiful, being very astute, noticed that she gasped at that one. She called the model over that they might look at it more closely and feel the texture of the material, and obviously she was very impressed with it. But as the model was turning around, her eye caught the ticket with the price tag $4,295.00. And she thought, "Oh my, I didn't dream anything could cost that much." But, Lady Bountiful, seeing her interest in it, said to the clerk, wrap it up and have it sent to the car.

When she got back to the dorm, she went into her room and she carefully unwrapped this dress, put it on; it fit perfectly. Now she walks back out where all of the girls are waiting, and she said, "Look girls," and as they gasp in amazement at the glory and the beauty of the dress, she said, "This is something that I could have never purchased for myself. It is something that I could have never made for myself, but it was given to me by Lady Bountiful."

So Paul, he had done his best to clothe himself in righteousness by works, but then he came in to that glorious knowledge of Jesus Christ, and, "No longer," he said, "to be found in my own righteousness, which is of the law, my own making, my own work, but I will gladly exchange that for the glorious righteousness which God has accounted to me through my faith in Jesus Christ." The righteousness which is of Christ through faith. Something that I could never purchase for myself, something that I could never do for myself. With all of my efforts I could never come up to that. And yet, that is what God has imparted to me through faith, my faith that He has given to me, in Jesus Christ.

Paul goes on,

That I may know him, and the power of his resurrection ( Philippians 3:10 ),

And at this point we also say, "Ya, ya, power, I want power. I would like to know Him in the power of His resurrection. Give me the power," and we are so power-hungry. But Paul didn't stop there did he?

and the fellowship of his sufferings ( Philippians 3:10 ),

Hey, wait a minute, Paul; I want to get off at the last stop. I don't know about this suffering bit. I like the power, but I don't like the suffering. Don't you know that Christians don't have to suffer? The fellowship of His sufferings.

Our flesh always rebels against suffering. The disciples found it difficult to handle when Jesus started talking about the suffering that he was to experience, and Peter cried out, "Lord, be that far from thee." And Jesus said, "Get thee behind me, Satan, you offend me." It was the natural cry of man, "Spare yourself from suffering." But Paul is willing to follow Jesus to the cross. "I want to know him; I want to know him completely." Yes, the power of the resurrection, but you know, you can never know the power of the resurrection until you have, first of all, know the cross. Jesus wasn't resurrected until he first went to the cross. The resurrected life always follows the crucified life. The power of the resurrection follows the fellowship of the suffering and the cross. And so yes, I want to know the power of the resurrection, but if I am to experience that, I have got to, first of all, experience the fellowship of the suffering, the death on the cross, the death to my old self, my old nature.

being made conformable unto his death; if by any means I might attain unto the resurrection of the dead ( Philippians 3:10-11 ).

But how can you attain the resurrection of the dead unless you, first of all, have died? You see, Jesus could not experience the power of the resurrection until the cross. The cross was essential and necessary for Him to experience the power of the resurrection. So it is true with us. I am crucified with Christ, now I can experience the power of the resurrected life. And many people have never experienced the power of the resurrected life, because they have shied away from the fellowship of the suffering and of the crucified with Christ life. "I want to hang on to the flesh. I don't want to see it nailed to the cross. I want to hold on to the things of the flesh." But you will never know the life of the resurrected Christ until you have experienced the fellowship of the sufferings.

If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect ( Philippians 3:11-12 ):

It is sort of sad that so many people seem to feel that they have attained, or they have achieved their spiritual walk, and they sort of sit on little pedestals, little ivory towers. "I have attained, I have achieved. Here I am, you know, come and I will teach you. Sit at my feet and learn." But Paul the apostle said, "Look, I don't consider that I have attained; I don't look at myself as being perfect, the work of the Lord is not yet complete in me."

but I follow after [I am pursuing], if that I may apprehend that for which also I am apprehended of Christ Jesus ( Philippians 3:12 ).

Now, Paul recognized something that is very important for all of us to recognize who have been apprehended by Jesus Christ. When the Lord apprehended us, and you can all look back in your own life to that point where the Lord apprehended you, where He said, "I have chosen you and ordained you that you should be my disciple," and we turn to follow Jesus Christ. Now, when the Lord apprehended us, He had in His mind a plan and a purpose for each of our lives. The Lord knew exactly what He intended for you to do. He had a work for you to fulfill. Paul said, "I have not yet apprehended that for which I was apprehended. The Lord apprehended me, but when He did, He had a purpose in mind. I have not yet accomplished that purpose."

Now, the fact that we are sitting here tonight, we can all say the same thing, "I am not yet apprehended that for which I was apprehended." The reason why we can all say it tonight is because we are all here. Why did the Lord apprehend you? So that you could share with Him the eternal glories of His kingdom. And so, when He is finished with me here, this robe of flesh I will drop and rise to seize the everlasting prize and shout while passing through the air. Farewell, farewell, sweet hour of prayer. And one day when I am sitting, looking up in Jesus' face, just overwhelmed by His glory and love, I will turn to the fellow next to me, and I will say, "I finally have apprehended that for which I was apprehended. This is what the Lord intended for me, to be with Him in His kingdom, to share with Him His glory. Father, I would that those who You have given to me, to be with me here, would also share with me in the Kingdom."

That is why God apprehended you; He has a glorious plan and a purpose for your future. He has a plan for your life now, and we should be as Jesus, who said, "I must be about my Father's business." Anything I do for myself is a waste of time and effort. I am forestalling the plan of God. So what do I do? I forget those things which are behind.

A lot of people make the mistake of trying to live in the past. And with a lot of people, there is just a lot of bad experiences in the past. And the problem is that they are constantly going back and going over those bad experiences. And they are not really going ahead in life at all, because they are so involved in the past. "They really did me wrong. I can't get over that. I can't believe what they did to me. I just can't rise above it. I just..." And living in the past, and being destroyed in the past, and can't go ahead because they are looking backward. Living in the past, there is always that danger of discouragement, which shuts off initiative for the future. The Lord may inspire you to some good work that He wants you to do. Many times the worst thing you can do is share with your friends what the Lord has laid upon your heart to do. Because so many times, they say, "Well, you really can't do that. You see, someone else already tried that and it just doesn't work." And so they go back to the past, and they pick up the failures of the past, and they are discouraged to try anything in the future. And so looking back to the past, oftentimes, we look at our failures and we are discouraged from trying to go on. "Hey, I tried it before. I tried it for so long. It just doesn't work. I just can't do it. If I could, I would have done it a long time ago," and looking back I am discouraged of trying to go ahead.

Or, on the other hand, a person looks back and glories in their victories of the past, and they are resting on their accolades. "You know, it is what I used to be, what I used to do. I hold the record and my name is on the record books, and all." They are always looking at their past and doing nothing now. They are stagnating now. They go to the bars and drink lite beer and talk about the touchdowns they use to make. They are living in the past, the past glories. Television would cause you to think that that is all retired baseball and football players do is just hang around the bars drinking lite beer, talking about the past. And it is sad when a person is resting in the past, not pressing ahead. The past has been glorious, it has been exciting to see what God has done, but you know, I am more excited about what God is going to do.

So,

forgetting those things which are behind, and reaching forth unto those things which are before ( Philippians 3:13 ),

We haven't seen anything yet. Like the song said, "Mercy drops round us are falling, but for the showers we plead." And rather than resting in the past, what God has done, let's look forward to what God wants to do. We haven't yet scratched the surface of the work that needs to be done in the hearts and lives of the people of Orange County, in Southern California, across the United States. We have only begun to see the work of God; we have only begun to see the glory of God poured out. Let's not just sit back and rest, let's press forward to what God has for us in the future. "Reaching forth to those things which are before, I press," and the word in the Greek is agonizo. They say, that in training for the Olympics, you have got to go till it hurts, and you have to work yourself through the pain. I mean, you have got to give it every effort, working through pain, beyond the pain threshold. You run until you ache and you think you can't go anymore, but you keep going. You think you are going to drop, but you keep going. And there comes that second wind, then it seems like you can go forever. But it is working through it, but it is agonizing. When you are pressing towards the mark. I agonizo towards the mark for the prize of the high calling of God.

Paul said, "Don't you realize that they that run in a race run all, only one receives the prize, so run that you may obtain." There are a lot of people running the race just to say, "Well, I ran in the race." "Well, where did you place?" "Well, I didn't finish it, but I ran in it." Paul said, "One receives the prize, and you run to obtain." In other words, "Give it all you have got."

I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect [would be complete], be thus minded [let this be in your mind] ( Philippians 3:14-15 ):

Let this be the same rule for your life. Forgetting the things which are behind, reaching forth for those things which are before, pressing towards that mark, be thus minded.

and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, [and] let us mind the same thing ( Philippians 3:15-16 ).

Let this be your mind, let's walk by these rules. And so the rule of the Christian life is: forgetting those things which are behind, and pressing for those things which are before, or reaching for those things which are before, pressing towards the mark.

Brethren, be followers together of me ( Philippians 3:17 ),

So, let this be your mind, let this be your attitude, follow me.

and mark them which walk so as ye have us for your ensample [example]. (For many walk, of whom I have told you often, and now tell you even weeping, that they are [really] the enemies of the cross of Christ ( Philippians 3:17-18 ):

You know, there are a lot of people who talk a lot about Jesus Christ but are enemies of the cross of Christ. That is, they want still to live after the flesh so bad, that the idea of being crucified with Christ, the death of the old life, the death of the old man, the death of the old flesh life, is irritating to them. They don't want to hear it; they are enemies of that message. They want to tell you that you ought to be prosperous, you ought to be successful, you ought to be living in luxury, you are God's child, you ought to be indulging your flesh. Whatever you desire, just ask God, insist on God, command God. Because you can drive a Cadillac, and you can live on Lido Island. You can have these things of your flesh, you know. And it is an interesting period in church history where those who are indulging their flesh look upon it as spiritual superiority. "You know, if you only had enough faith, you could be jetting across the United States also in your own Lear Jet." So, it is rather tragic, because these people are opposed to the life of sacrifice, self-denial, and yet, that is the first step that Jesus said was necessary to be a disciple of His; you have got to deny yourself and take up your cross and follow Him.

And Paul said, "Follow me; you have me as your example. The old life, you know, I accounted loss. I want to know Him, I want to know the power of the resurrection, but yet, I want to know the fellowship of the sufferings and the cross. So, those things which we once gained, those things which were once so important to me, I counted loss, and I forget those things which are behind, because I am pressing forth for those things which are before. And now, follow me as an example, live by this rule, because there are those who don't live by this rule. There are those who are living after their flesh. They are enemies to the cross of Christ, not to Christ Himself, but to that aspect of suffering with Him,"

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things [because their minds are always on earthly things] ( Philippians 3:19 ).

They are out there, there are many of them. In front of people they can act very holy and sanctified and excited and exhilarated in the things of the Lord, but when they get away from the stage, they can have filthy mouths; they can tell dirty jokes, they are living a two-faced life. They exist; they are there. Paul warns that they are there, they were there in Paul's day; they are there today. They really mind the earthly things. Their mind isn't after the Spirit and after the things of the Spirit, they are more concerned and interested in the types of cars they drive and the things of the flesh and the earthly things, than they are the things of the Spirit. But Paul said,

For our conversation [citizenship] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body [or our body of 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 ( Philippians 3:20-21 ).

Our citizenship. "Let's not get too," Paul said, "involved in the world. Let your every contact with the world be just as light as possible." Our citizenship isn't here. Abraham and those saints of the Old Testament, the scripture said, confessed that they were just strangers and pilgrims on this earth, that they were looking for the city which hath foundations whose maker and builder is God. They were looking for the eternal kingdom of God. They weren't looking for a place, and so they roamed the earth, as outcast, not possessing of the earth.

Jesus roamed the earth as an outcast, didn't seek to possess any things of the earth. Why? Because He was interested in the heavenly kingdom. Our citizenship is in heaven, from which we look for our Lord and Savior Jesus Christ. Who, when He comes, He is going to change our bodies, that they might be fashioned like His own glorious image. "Beloved, now are we the sons of God, but it doesn't yet appear what we are going to be, but we know when He appears, we are going to be like Him, for we shall see Him as He is" ( 1 John 3:2 ).

"I'll show you a mystery, we are not going to all sleep, but we are all going to be changed in a moment, in a twinkling of any eye. For this corruption must put on incorruption, and this mortal must put on immortality and then will be brought to pass the saying, Oh, death where is thy sting? Oh, grave where is thy victory?" ( 1 Corinthians 15:51-55 )

When Jesus comes again, we will each experience a metamorphosis. "This robe of flesh I will drop and rise to reap the everlasting prize." The new body, the building of God not made with human hands, the eternal house that God has created for my spirit. And so, this body will be changed, and I will receive a new body like His, fashioned like His glorious image, according to that power of the Spirit that raised Him from the dead.

"

Contending for the Faith

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

In four phrases, Paul describes the destiny and character of those whom he has just referred to as "enemies of the cross of Christ." The characteristics that follow either refer to Judaizers or libertines. In keeping with the context and explanations that follow, the Judaizers are the most likely targets of Paul’s scathing description.

Whose end is destruction: The word "end" means "outcome" or "destiny" (Vincent 117). In essence, Paul says they are going to end up in hell.

whose God is their belly: This phrase in particular is one that causes disagreement and confusion as to the identity of these opponents. This expression is also found in Romans 16:18, which refers to those who cause division in the church. Instead of serving Christ, they serve "their own belly." In that passage there are two other phrases that help determine their sin. "Their glory is in their shame" seems to imply sexual immorality, and "who set their minds on earthly things" generally refers to their worldliness. The phrase here apparently refers to people who are immoral. This sudden concern over immorality seems unusual and strained in light of the context of the letter. Paul has not discussed immorality thus far in the letter, and there is no mention of it after this passage. How does one understand this phrase in reference to the Judaizers? Perhaps further investigation will help answer the question.

The word "belly" (koilia) means "the whole belly," "the lower belly," "the gullet," "the womb," or metaphorically, "the innermost part of a man, the soul, heart" (Thayer 351). Some (Hawthorne and Koester), in trying to tie this word to the Judaizers, believe this is a reference to their preoccupation with dietary laws. This term, used in the metaphorical sense, is closely related to the term "flesh" so often used by Paul. The thought is that this is not a specific kind of licentiousness or legalism the apostle is discussing, but a general frame of mind that is opposed to the Spirit. These enemies refuse to accept the new life in the Spirit and hold on to the old life, which in the case of the Judaizers is their adherence to the law, therein forfeiting the new life in Christ.

and whose glory is in their shame: A further reason for confusion as to the identity of the "enemies of the cross" is found in the word "shame" (aischynomai) in this phrase. "Shame" is commonly associated with excesses, especially sexual ones; and, therefore, many scholars again think this is a reference to libertines. However, the word is not necessarily associated with immorality. It is contrasted here with "glory." The sense is that the things in which these opponents glory will actually turn out to be their destruction, thus agreeing with the first phrase of this verse. It also makes sense in light of the first part of the chapter that refers to those things in which the Judaizers gloried. Circumcision, righteousness through law keeping, and their spiritual experiences and attainments are their grounds for glorying. These things, however, have been shown by Paul to be fallacies in order to attain a right relationship with God.

There is in this phrase an allusion to the words of Hosea:

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame (4:6-7).

The destruction mentioned because of a lack of knowledge is consistent with this context concerning Paul’s desire to "know Christ." Silva says:

This reference to disobedient Israel parallels the allusion to Deuteronomy in Philippians 2:14-15 and thus indirectly supports the view that here in Philippians 3:17-18 Paul has the Judaizers in mind (210).

Furthermore, the word "shame" often describes those whom God rejects at the last judgment (Isaiah 45:24-25). Paul has twice spoken of his desire to "know Christ" in contrast to their opponents’ supposed knowledge. He has told them of his continuing on toward the goal of perfection, as opposed to their claims of perfection.

They deny divine righteousness and awake to God’s sentence of destruction when it is too late. God’s glory will be manifested in the judgment, but they will be covered with shame (O’Brien 457).

who mind earthly things.): In keeping with the approach that these "enemies" are Judaizers and not libertines, this phrase focuses on their attitudes of selfishness and superiority. Paul corrects such views in Philippians 2:5; Philippians 3:15. The thought here on their minding "earthly things" prepares the reader for verses 20-21. This phrase also parallels the thought in Colossians 3:2, "Set your affection on things above, not on things on the earth." The context of Colossians 3:2 is in regard to human regulations rather than to the excesses and licentiousness of the libertines; therefore, the phrase here in Philippians 3:19 refers again to the Judaizers.

The word "earthly" corresponds with the concept of "flesh." As the flesh and the Spirit are in opposition to one another, so are the earthly and the heavenly. The Judaizers are concerned with values that are from man rather than God. In their attempts to pacify God, they have rejected Him. Their doctrines and lifestyles are not derived from God and, therefore, are fleeting, doomed to failure and destruction.

Insofar as the group in view represents a pattern of behavior to be shunned by the Philippians, we may argue that Paul is here characterizing an extreme manifestation of the selfishness that was already threatening the Philippian community and that was reflected in the church’s lack of unity (Silva 211).

As at the beginning of Philippians 2:5, the following two verses have many characteristics of a hymn. The thoughts here provide Paul’s conclusion to his warning concerning the Judaizers. Their minds are on earthly things; therefore, their citizenship is on earth. The true followers of Jesus Christ, however, find their citizenship in heaven. The Judaizers seek perfection in the present through law keeping while Christians look forward to the future when they will achieve perfection at the coming of the Lord. While the Judaizers seemingly find superiority and glory in the present, their end will be destruction. Christians, on the other hand, seem to struggle in this life, yet they will receive glory at the end.

Dr. Constable's Expository Notes

The antinomian danger 3:18-19

Another threat to the joy and spiritual development of the Philippians was people who advocated lawless living. This is, of course, the opposite extreme from what the Judaizers taught (Philippians 3:2). Paul warned his readers of this danger next. These verses give the reason for Paul’s exhortation in Philippians 3:17.

Dr. Constable's Expository Notes

The context does not specify whether these people were Christians or not, but antinomianism was common among both groups in Paul’s day, as it is today. [Note: See Robert A. Pyne, "Antinomianism and Dispensationalism," Bibliotheca Sacra 153:610 (April-June 1996):141-54.] Consequently we should probably understand "destruction" in a general sense. The same Greek word (apoleia) occurs in Philippians 1:28 where it probably refers to unbelievers and eternal destruction. Nevertheless believers can experience discipline, and even premature physical death as discipline, if they continue to resist the will of God (Acts 5:1-11; 1 Corinthians 11:30; 1 John 5:16).

Three characteristics mark these people (cf. Philippians 3:2-3). First, they give free rein to the satisfaction of their sensual appetites and do not restrain the flesh (cf. Romans 16:18; 1 Corinthians 6:13; Judges 1:11). Second, they find satisfaction and take pride in things that they do that should cause them shame (cf. Ephesians 5:12). Third, they involve themselves almost totally in physical and material things, things pertaining to the present enjoyment of life, to the exclusion of spiritual matters. In short, their ritualistic observances had taken God’s place in their lives. They had become idolaters.

"He [Paul] is probably describing some itinerants, whose view of the faith is such that it allows them a great deal of undisciplined self-indulgence. . . . In any case, they have not appeared heretofore in the letter, and do not appear again. They have served their immediate purpose of standing in sharp relief to Paul’s own ’walk’ and to his heavenly pursuit, so crucial to this letter, and toward which Paul now turns once more as he begins to draw this appeal to an end." [Note: Fee, Paul’s Letter . . ., p. 375.]

Barclay's Daily Study Bible

Chapter 3

THE INDESTRUCTIBLE JOY ( Php_3:1 )

3:1 As for what remains, my brothers, rejoice in the Lord. It is no trouble to me to write the same things to you, and for you it is safe.

Paul sets down two very important things.

(i) He sets down what we might call the indestructibility of Christian joy. He must have felt that he had been setting a high challenge before the Philippian Church. For them there was the possibility of the same kind of persecution, and even the same kind of death, as threatened himself. From one point of view it looked as if Christianity was a grim job. But in it and beyond it all there was joy. "Your joy," said Jesus, "no one will take from you" ( John 16:22).

There is a certain indestructibility in Christian joy; and it is so, because Christian joy is in the Lord. Its basis is that the Christian lives for ever in the presence of Jesus Christ. He can lose all things, and he can lose all people, but he can never lose Christ. And, therefore, even in circumstances where joy would seem to be impossible and there seem to be nothing but pain and discomfort, Christian joy remains, because not all the threats and terrors and discomforts of life can separate the Christian from the love of God in Christ Jesus his Lord ( Romans 8:35-39).

In 1756 a letter came to John Wesley from a father who had a prodigal son. When the revival swept England the son was in York jail. "It pleased God," wrote the father, "not to cut him off in his sins. He gave him time to repent; and not only so, but a heart to repent." The lad was condemned to death for his misdeeds; and the father's letter goes on: "His peace increased daily, till on Saturday, the day he was to die, he came out of the condemned-room, clothed in his shroud, and went into the cart. As he went on, the cheerfulness and composure of his countenance were amazing to all the spectators." The lad had found a joy which not even the scaffold could take away.

It often happens that men can stand the great sorrows and the great trials of life but are undone by what are almost minor inconveniences. But this Christian joy enables a man to accept even them with a smile. John Nelson was one of Wesley's most famous early preachers. He and Wesley carried out a mission in Cornwall, near Land's End, and Nelson tells about it. "All that time, Mr. Wesley and I lay on the floor: he had my greatcoat for a pillow, and I had Burkitt's notes on the New Testament for mine. After being here near three weeks, one morning about three o'clock Mr. Wesley turned over, and, finding me awake, clapped me on the side, saying: 'Brother Nelson, let us be of good cheer: I have one whole side yet, for the skin is off but on one side!'" They had little enough even to eat. One morning Wesley had preached with great effect: "As we returned, Mr. Wesley stopped his horse to pick the blackberries, saying: 'Brother Nelson, we ought to be thankful that there are plenty blackberries; for this is the best country I ever saw for getting a stomach, but the worst I ever saw for getting food!'" Christian joy made Wesley able to accept the great blows of life, and also to greet the lesser discomforts with a jest. If the Christian really walks with Christ, he walks with joy.

(ii) Here also Paul sets down what we might call the necessity of repetition. He says that he proposes to write things to them that he has written before. This is interesting, for it must mean that Paul had written other letters to the Philippians which have not survived. This is nothing to be surprised at. Paul was writing letters from A.D. 48 to A.D. 64, sixteen years, but we possess only thirteen. Unless there were long periods when he never put pen to paper there must have been many more letters which are now lost.

Like any good teacher, Paul was never afraid of repetition. It may well be that one of our faults is our desire for novelty. The great saving truths of Christianity do not change; and we cannot hear them too often. 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. No teacher must find it a trouble to go over and over again the great basic truths of the Christian faith; for that is the way to ensure the safety of his hearers. We may enjoy the "fancy things" at meat times, but it is the basic foods on which we live. Preaching and teaching and studying the side-issues may be attractive, and these have their place, but the fundamental truths can neither be spoken nor heard too often for the safety of our souls.

THE EVIL TEACHERS ( Php_3:2-3 )

3:2-3 Be on your guard against the dogs; be on your guard against the evil workers; be on your guard against the party of mutilation; for we are the truly circumcised, we who worship in the Spirit of God; we whose proud boast is in Jesus Christ, we who place no confidence in merely human things.

Quite suddenly Paul's accent changes to that of warning. Wherever he taught, the Jews followed him and tried to undo his teaching. It was the teaching of Paul that we are saved by grace alone, that salvation is the free gift of God, that we can never earn it but can only humbly and adoringly accept what God has offered to us; and, further, that the offer of God is to all men of all nations and that none is excluded. It was the teaching of these Jews that, if a man wished to be saved, he must earn credit in the sight of God by countless deeds of the law; and, further that salvation belonged to the Jews and to no one else, and that, before God could have any use for him, a man must be circumcised and, as it were, become a Jew. Here Paul rounds upon these Jewish teachers who were seeking to undo his work. He calls them three things, carefully chosen to throw their claims back upon themselves.

(i) "Beware of the dogs," he says. With us the dog is a well-loved animal, but it was not so in the East in the time of Jesus. 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. J. B. Lightfoot speaks of "the dogs which prowl about eastern cities, without a home and without an owner, feeding on the refuse and filth of the streets, quarrelling among themselves, and attacking the passer-by."

In the Bible the dog always stands for that than which nothing can be lower. When Saul is seeking to take his life, David's demand is: "After whom do you pursue? After a dead dog! after a flea!" ( 1 Samuel 24:14, compare 2 Kings 8:13; Psalms 22:16; Psalms 22:20). In the parable of the Rich Man and Lazarus, part of the torture of Lazarus is that the street dogs annoy him by licking his sores ( Luke 16:21). In Deuteronomy the Law brings together the price of a dog and the hire of a whore, and declares that neither must be offered to God ( Deuteronomy 23:18). In Revelation the word dog stands for those who are so impure that they are debarred from the Holy City ( Revelation 22:15). That which is holy must never be given to dogs ( Matthew 7:6). It is the same in Greek thought; the dog stands for everything that is shamelessly unclean.

It was by this name that the Jews called the Gentiles. There is a Rabbinic saying, "The nations of the world are like dogs." So this is Paul's answer to the Jewish teachers. He says to them, "In your proud self-righteousness, you call other men dogs; but it is you who are dogs, because you shamelessly pervert the gospel of Jesus Christ." He takes the very name the Jewish teachers would have applied to the impure and to the Gentiles and flings it back at themselves. A man must always have a care that he is not himself guilty of the sins of which he accuses others.

(ii) He calls them evil workers, workers of evil things. The Jews would be quite sure that they were workers of righteousness. It was their view that to keep the Law's countless rules and regulations was to work righteousness. But Paul was certain that the only kind of righteousness there is comes from casting oneself freely upon the grace of God. The effect of their teaching was to take men further away from God instead of to bring them nearer to him. They thought they were working good, but in fact they were working evil. Every teacher must be more anxious to listen to God than to propagate his own opinions or he, too, will run the risk of being a worker of evil, even when he thinks that he is a worker of righteousness.

THE ONLY TRUE CIRCUMCISION ( Php_3:2-3 continued)

(iii) Lastly, he calls them, the party of mutilation. There is a pun in the Greek which is not transferable to English. There are two Greek verbs which are very like each other. Peritemnein ( G4059) means to circumcise; katatemnein means to mutilate, as in Leviticus 21:5, which describes forbidden self-mutilation, such as castration. Paul says, "You Jews think that you are circumcised; in point of fact, you are only mutilated."

What is the point of this? According to Jewish belief, circumcision was ordained upon Israel as sign and symbol that they were the people with whom God had entered into a special relationship. The story of the beginning of that sign is in Genesis 17:9-10. When God entered into his special covenant with Abraham, circumcision was laid down as its eternal sign. Now, circumcision is only a sign in the flesh, something done to a man's body. But if a man is to be in special relationship with God, something far more is needed than a mark in his body. He must have a certain kind of mind and heart and character. This is where at least some of the Jews made the mistake. They regarded circumcision in itself as being enough to set them apart specially for God. Long, long before this, the great teachers and the great prophets had seen that circumcision of the flesh is by itself not nearly enough and that there was needed a spiritual circumcision. In Leviticus the sacred law-giver says that the uncircumcised hearts of Israel must be humbled to accept the punishment of God ( Leviticus 26:41). The summons of the writer of Deuteronomy is: "Circumcise the foreskin of your heart and be no longer stubborn" ( Deuteronomy 10:16). He says that the Lord will circumcise their hearts to make them love him ( Deuteronomy 30:6). Jeremiah speaks of the uncircumcised ear, the ear that will not hear the word of God ( Jeremiah 6:10). The writer of Exodus speaks of uncircumcised lips ( Exodus 6:12).

So what Paul says is, "If you have nothing to show but circumcision of the flesh, you are not really circumcised--you are only mutilated. Real circumcision is devotion of heart and mind and life to God."

Therefore, says Paul, it is the Christians who are the truly circumcised. They are circumcised, not with the outward mark in the flesh, but with that inner circumcision of which the great law-givers and teachers and prophets spoke. What then are the signs of that real circumcision? Paul sets out three.

(i) We worship in the Spirit of God; or, we worship God in the Spirit. Christian worship is not a thing of ritual or of the observation of details of the Law; it is a thing of the heart. It is perfectly possible for a man to go through an elaborate liturgy and yet have a heart that is far away from God. It is perfectly possible for him to observe all the outward observances of religion and yet have hatred and bitterness and pride in his heart. The true Christian worships God, not with outward forms and observances, but with the true devotion and the real sincerity of his heart. His worship is love of God and service of men.

(ii) Our only boast is in Jesus Christ. The only boast of the Christian is not in what he has done for himself but in what Christ has done for him. His only pride is that he is a man for whom Christ died.

In the Cross of Christ I glory,

Towering o'er the wrecks of Time;

All the light of sacred story

Gathers round its head sublime.

(iii) We place no confidence in merely human things. The Jew placed his confidence in the physical badge of circumcision and in the performance of the duties of the Law. The Christian places his confidence only in the mercy of God and in the love of Jesus Christ. The Jew in essence trusted himself ; the Christian in essence trusts God.

The real circumcision is not a mark in the flesh; it is that true worship, that true glory, and that true confidence in the grace of God in Jesus Christ.

THE PRIVILEGES OF PAUL ( Php_3:4-7 )

3:4-7 And yet it remains true that I have every ground of confidence from the human point of view. If anyone has reason to think that he has grounds for confidence in his human heritage and attainments, I have more. I was circumcised when I was eight days old: I am of the race of Israel, of the tribe of Benjamin: I am a Hebrew, born of Hebrew parents. As far as the Law goes, I was a Pharisee: as for zeal, I was a persecutor of the Churches: as for the righteousness which is in the Law, I was beyond blame. But such things as I could humanly reckon as profits, I came to the conclusion were all loss for the sake of Jesus Christ.

Paul has just attacked the Jewish teachers and insisted that it is the Christians, not the Jews, who are the truly circumcised and covenant people. His opponents might have attempted to say, "But you are a Christian and do not know what you are talking about; you do not know what it is to be a Jew." So Paul sets out his credentials, not in order to boast but to show that he had enjoyed every privilege which a Jew could enjoy and had risen to every attainment to which a Jew could rise. He knew what it was to be a Jew in the highest sense of the term, and had deliberately abandoned it all for the sake of Jesus Christ. Every phrase in this catalogue of Paul's privileges has its special meaning; let us look at each one.

(i) He had been circumcised when he was eight days old. It had been the commandment of God to Abraham: "He that is eight days old shall be circumcised among you" ( Genesis 17:12); and that commandment had been repeated as a permanent law of Israel ( Leviticus 12:3). By this claim Paul makes it clear that he is not an Ishmaelite, for the Ishmaelites were circumcised in their thirteenth year ( Genesis 17:25), nor a proselyte who had come late into the Jewish faith and been circumcised in manhood. He stresses the fact that he had been born into the Jewish faith and had known its privileges and observed its ceremonies since his birth.

(ii) He was of the race of Israel. When the Jews wished to stress their special relationship to God in its most unique sense it was the word Israelite that they used. Israel was the name which had been specially given to Jacob by God after his wrestling with him ( Genesis 32:28). It was to Israel that they in the most special sense traced their heritage. In point of fact the Ishmaelites could trace their descent to Abraham, for Ishmael was Abraham's son by Hagar; the Edomites could trace their descent to Isaac, for Esau, the founder of the Edomite nation, was Isaac's son; but it was the Israelites alone who could trace their descent to Jacob, whom God had called by the name of Israel. By calling himself an Israelite, Paul stressed the absolute purity of his descent.

(iii) He was of the tribe of Benjamin. That is to say, he was not only an Israelite; he belonged to the elite of Israel. The tribe of Benjamin had a special place in the aristocracy of Israel. Benjamin was the child of Rachel, the well-loved wife of Jacob, and of all the twelve patriarchs he alone had been born in the Promised Land ( Genesis 35:17-18). It was from the tribe of Benjamin that the first king of Israel had come ( 1 Samuel 9:1-2), and it was no doubt from that very king that Paul had been given his original name of Saul. When, under Rehoboam, the kingdom had been split up, ten of the tribes went off with Jeroboam and Benjamin was the only tribe which remained faithful with Judah ( 1 Kings 12:21). When they returned from the exile, it was from the tribes of Benjamin and Judah that the nucleus of the reborn nation was formed ( Ezra 4:1). The tribe of Benjamin had the place of honour in Israel's battle-line, so that the battle-cry of Israel was: "After thee, O Benjamin!" ( Judges 5:14; Hosea 5:8). The great feast of Purim, which was observed every year with such rejoicing, commemorated the deliverance of which the Book of Esther tells, and the central figure of that story was Mordecai, a Benjaminite. When Paul stated that he was of the tribe of Benjamin, it was a claim that he was not simply an Israelite but that he belonged to the highest aristocracy of Israel. It would be the equivalent in England of saying that he came over with the Normans or in America that he traced his descent to the Pilgrim fathers.

So, then, Paul claims that from his birth he was a God-fearing, Law-observing Jew; that his lineage was as pure as Jewish lineage could be; and that he belonged to the most aristocratic tribe of the Jews.

THE ATTAINMENTS OF PAUL ( Php_3:4-7 continued)

So far Paul has been stating the privileges which came to him by birth; now he goes on to state his achievements in the Jewish faith.

(i) He was a Hebrew born of Hebrew parents. This is not the same as to say that he was a true Israelite. The point is this. The history of the Jews had dispersed them all over the world. In every town and in every city and in every country there were Jews. There were tens of thousands of them in Rome; and in Alexandria there were more than a million. They stubbornly refused to be assimilated to the nations amongst whom they lived; they retained faithfully their own religion and their own customs and their own laws. But it frequently happened that they forgot their own language. They became Greek-speaking of necessity because they lived and moved in a Greek environment. A Hebrew was a Jew who was not only of pure racial descent but who had deliberately, and often laboriously, retained the Hebrew tongue. Such a Jew would speak the language of the country in which he lived but also the Hebrew which was his ancestral language.

Paul claims not only to be a pure-blooded Jew but one who still spoke Hebrew. He had been born in the Gentile city of Tarsus, but he had come to Jerusalem to be educated at the feet of Gamaliel ( Acts 22:3) and was able, for instance, when the time came, to speak to the mob in Jerusalem in their own tongue ( Acts 21:40).

(ii) As far as the Law went, he was a trained Pharisee. This is a claim that Paul makes more than once ( Acts 22:3; Acts 23:6; Acts 26:5). There were not very many Pharisees, never more than six thousand, but they were the spiritual athletes of Judaism. Their very name means The Separated Ones. They had separated themselves off from all common life and from all common tasks in order to make it the one aim of their lives to keep every smallest detail of the Law. Paul claims that not only was he a Jew who had retained his ancestral religion, but he had also devoted his whole life to its most rigorous observance. No man knew better from personal experience what Jewish religion was at its highest and most demanding.

(iii) As far as zeal went, he had been a persecutor of the Church. To a Jew zeal was the greatest quality in the religious life. Phinehas had saved the people from the wrath of God, and been given an everlasting priesthood, because he was zealous for his God ( Numbers 25:11-13). It is the cry of the Psalmist: "Zeal for thy house has consumed me." ( Psalms 69:9). A burning zeal for God was the hall-mark of Jewish religion. Paul had been so zealous a Jew that he had tried to wipe out the opponents of Judaism. That was a thing which he never forgot. Again and again he speaks of it ( Acts 22:2-21; Acts 26:4-23; 1 Corinthians 15:8-10; Galatians 1:13). He was never ashamed to confess his shame and to tell men that once he had hated the Christ whom now he loved and sought to obliterate the Church which now he served. It is Paul's claim that he knew Judaism at its most intense and even fanatical heat.

(iv) As for the righteousness which the Law could produce, he was blameless. The word is amemptos ( G273) , and J. B. Lightfoot remarks that the verb memphesthai ( G3201) , from which it comes, means to blame for sins of omission. Paul claims that there was no demand of the Law which he did not fulfil.

So Paul states his attainments. He was so loyal a Jew that he had never lost the Hebrew speech; he was not only a religious Jew, he was a member of their strictest and the most self-disciplined sect; he had had in his heart a burning zeal for what he had thought was the cause of God; and he had a record in Judaism in which no man could mark a fault.

All these things Paul might have claimed to set down on the credit side of the balance; but when he met Christ, he wrote them off as nothing more than bad debts. The things that he had believed to be his glories were in fact quite useless. All human achievement had to be laid aside, in order that he might accept the free grace of Christ. He had to divest himself of every human claim of honour that he might accept in complete humility the mercy of God in Jesus Christ.

So Paul proves to these Jews that he has the right to speak. He is not condemning Judaism from the outside. He had experienced it at its highest point; and he knew that it was nothing compared with the joy which Christ had given. He knew that the only way to peace was to abandon the way of human achievement and accept the way of grace.

THE WORTHLESSNESS OF THE LAW AND THE VALUE OF CHRIST ( Php_3:8-9 )

3:8-9 Yes, and I still count all things loss, because of the all-surpassing value of what it means to know Jesus Christ, my Lord. For his sake I have had to undergo a total abandonment of all things, and I count them as nothing better than filth fit for the refuse heap, that I may make Christ my own, and that it may be clear to all that I am in him, not because of any righteousness of my own, that righteousness whose source is the Law, but because of the righteousness which comes through Jesus Christ, the righteousness whose source is God and whose basis is faith.

Paul has just said that he came to the conclusion that all his Jewish privileges and attainments were nothing but a total loss. But, it might be argued, that was a snap decision, perhaps later to be regretted and reversed. So here he says, "I came to that conclusion--and I still think so. It was not a decision made in a moment of impulse, but one by which I still stand fast."

In this passage the key-word is righteousness. Dikaiosune ( G1343) is always difficult to translate in Paul's letters. The trouble is not that of seeing its meaning; the trouble is that of finding one English word which covers all it includes. Let us then try to see what Paul thinks about when he speaks about righteousness.

The great basic problem of life is to find fellowship with God and to be at peace and in friendship with him. The way to that fellowship is through righteousness, through the kind of life and spirit and attitude to himself which God desires. Because of that, righteousness nearly always for Paul has the meaning of a right relationship with God. Remembering that, we try to paraphrase this passage and to set down, not so much what Paul says, as what was in his mind.

He says, "All my life I have been trying to get into a right relationship with God. I tried to find it by strict adherence to the Jewish Law; but I found the Law and all its ways worse than useless to achieve that end. I found it no better than skubala ( G4657) ." Skubala has two meanings. In common language it was popularly derived from kusi (compare G2965) ballomena ( G906) , which means that which is thrown to the dogs; and in medical language it means excrement, (dung, as the King James Version translates it). So, then, Paul is saying, "I found the Law and all its ways of no more use than the refuse thrown on the garbage heap to help me to get into a right relationship with God. So I gave up trying to create a goodness of my own; I came to God in humble faith, as Jesus told me to do, and I found that fellowship I had sought so long."

Paul had discovered that a right relationship with God is based not on Law but on faith in Jesus Christ. It is not achieved by any man but given by God; not won by works but accepted in trust.

So he says, "Out of my experience I tell you that the Jewish way is wrong and futile. You will never get into a right relationship with God by your own efforts in keeping the Law. You can get into a right relationship with God only by taking Jesus Christ at his word, and by accepting what God himself offers to you."

The basic thought of this passage is the uselessness of Law and the sufficiency of knowing Christ and accepting the offer of God's grace. The very language Paul uses to describe the Law--excrement--shows the utter disgust for the Law which his own frustrated efforts to live by it had brought him; and the joy that shines through the passage shows how triumphantly adequate he found the grace of God in Jesus Christ.

WHAT IT MEANS TO KNOW CHRIST ( Php_3:10-11 )

3:10-11 My object is to know him, and I mean by that, to know the power of his Resurrection, and the fellowship of his sufferings, while I continue to be made like him in his death, if by any chance I may attain to the resurrection of the dead.

Paul has already spoken of the surpassing value of the knowledge of Christ. To that thought he now returns and defines more closely what he means. It is important to note the verb which he uses for to know. It is part of the verb ginoskein ( G1097) , which almost always indicates personal knowledge. It is not simply intellectual knowledge, the knowledge of certain facts or even principles. It is the personal experience of another person. We may see the depth of this word from a fact of Old Testament usage. The Old Testament uses to know of sexual intercourse. "Adam knew Eve his wife; and she conceived and bore Cain" ( Genesis 4:1). In Hebrew the verb is yada' ( H3045) and in Greek it is translated by ginoskein ( G1097) . This verb indicates the most intimate knowledge of another person. It is not Paul's aim to know about Christ, but personally to know him. To know Christ means for him certain things.

(i) It means to know the power of his Resurrection. For Paul the Resurrection was not simply a past event in history, however amazing. It was not simply something which had happened to Jesus, however important it was for him. It was a dynamic power which operated in the life of the individual Christian. We cannot know everything that Paul meant by this phrase; but the Resurrection of Christ is the great dynamic in at least three different directions.

(a) It is the guarantee of the importance of this life and of this body in which we live. It was in the body that Christ rose and it is this body which he sanctifies ( 1 Corinthians 6:13 ff.).

(b) It is the guarantee of the life to come ( Romans 8:11; 1 Corinthians 15:14 ff.). Because he lives, we shall live also; his victory is our victory.

(c) It is the guarantee that in life and in death and beyond death the presence of the Risen Lord is always with us. It is the proof that his promise to be with us always to the end of the world is true.

The Resurrection of Christ is the guarantee that this life is worth living and that the physical body is sacred; it is the guarantee that death is not the end of life and that there is a world beyond; it is the guarantee that nothing in life or in death can separate us from him.

(ii) It means to know the fellowship of his sufferings. Again and again Paul returns to the thought that when the Christian has to suffer, he is in some strange way sharing the very suffering of Christ and is even filling up that suffering ( 2 Corinthians 1:5; 2 Corinthians 4:10-11; Galatians 6:17; Colossians 1:24). To suffer for the faith is not a penalty, it is a privilege, for thereby we share the very work of Christ.

(iii) It means to be so united with Christ that day by day we come more to share in his death, so that finally we share in his Resurrection. To know Christ means that we share the way he walked; we share the Cross he bore; we share the death he died; and finally we share the life he lives for evermore.

To know Christ is not to be skilled in any theoretical or theological knowledge; it is to know him with such intimacy that in the end we are as united with him as we are with those whom we love on earth and that, as we share their experiences, so we also share his.

PRESSING ON ( Php_3:12-16 )

3:12-16 Not that I have already obtained this, or that I am already all complete but I press on to try to grasp that for which I have been grasped by Jesus Christ. Brothers, I do not count myself to have obtained; but this one thing I do--forgetting the things which are behind, and reaching out for the things which are in front, I press on towards the goal, in order that I may win the prize which God's upward calling in Christ Jesus is offering to me.

Vital to the understanding of this passage is the correct interpretation of the Greek word teleios ( G5046) which occurs twice, rendered by the Revised Standard Version as Perfect in Php_3:12 and as mature in Php_3:15 . Teleios ( G5046) in Greek has a variety of interrelated meanings. In by far the most of them it does not signify what we might call abstract perfection but a kind of functional perfection, adequacy for some given purpose. It means full-grown in contradistinction to undeveloped; for example, it is used of a full-grown man as opposed to an undeveloped youth. It is used to mean mature in mind and therefore means one who is qualified in a subject as opposed to a mere learner. When it is used of offerings, it means without blemish and fit to offer God. When it is used of Christians, it often means baptized persons who are full members of the Church, as opposed to those who are still under instruction. In the days of the early Church it is quite often used to describe martyrs. A martyr is said to be perfected by the sword, and the day of his death is said to be the day of his perfecting. The idea is that a man's Christian maturity cannot go beyond martyrdom.

So when Paul uses the word in Php_3:12 , he is saying that he is not by any means a complete Christian but is for ever pressing on. Then he uses two vivid pictures.

(i) He says that he is trying to grasp that for which he has been grasped by Christ. That is a wonderful thought. Paul felt that when Christ stopped him on the Damascus Road, he had a vision and a purpose for Paul; and Paul felt that all his life he was bound to press on, lest he fail Jesus and frustrate his dream. Every man is grasped by Christ for some purpose; and, therefore, every man should all his life press on so that he may grasp that purpose for which Christ grasped him.

(ii) To that end Paul says two things. He is forgetting the things which are behind. That is to say, he will never glory in any of his achievements or use them as an excuse for relaxation. In effect Paul is saying that the Christian must forget all that he has done and remember only what he has still to do. In the Christian life there is no room for a person who desires to rest upon his laurels. He is also reaching out for the things which are in front. The word he uses for reaching out (epekteinomenos, G1901) is very vivid and is used of a racer going hard for the tape. It describes him with eyes for nothing but the goal. It describes the man who is going flat out for the finish. So Paul says that in the Christian life we must forget every past achievement and remember only the goal which lies ahead.

There is no doubt that Paul is here speaking to the antinomians. They were those who denied that there was any law at all in the Christian life. They declared that they were within the grace of God and that, therefore, it did not matter what they did; God would forgive. No further discipline and no further effort were necessary. Paul is insisting that to the end of the day the Christian life is the life of an athlete pressing onwards to a goal which is always in front.

In Php_3:15 he again uses teleios ( G5046) and says that this must be the attitude of those who are teleios ( G5046) . What he means is: "Anyone who has come to be mature in the faith and knows what Christianity is must recognize the discipline and the effort and the agony of the Christian life." He may perhaps think differently, but, if he is an honest man, God will make it plain to him that he must never relax his effort or lower his standards but must press towards the goal, until the end.

As Paul saw it, the Christian is the athlete of Christ.

DWELLER ON EARTH BUT CITIZEN OF HEAVEN ( Php_3:17-21 )

3:17-21 Brothers, unite in imitating me, and keep your gaze on those who live, as you have seen us as an example. For there are many who behave in such a way--I have often spoken to you about them, and I do so now with tears--that they are enemies of the Cross of Christ. Their end is destruction: their god is their belly; that in which they glory is their shame. Men whose whole minds are earthbound! But our citizenship is in heaven, from which we also eagerly await the Lord Jesus Christ as Saviour, for he will refashion the body which we have in this state of our humiliation and make it like his own glorious body, by the working of that power of his whereby he is able to subject all things to himself.

Few preachers would dare to make the appeal with which Paul begins this section. J. B. Lightfoot translates it: "Vie with each other in imitating me." Most preachers begin with the serious handicap that they have to say, not, "Do as I do," but, "Do as I say." Paul could say not only, "Listen to my words," but also, "Follow my example." It is worth noting in the passing that Bengel, one of the greatest interpreters of scripture who ever lived, translates this in a different way: "Become fellow-imitators with me in imitating Jesus Christ," but it is far more likely--as nearly all other interpreters are agreed--that Paul was able to invite his friends, not simply to listen to him, but also to imitate him.

There were in the Church at Philippi men whose conduct was an open scandal and who, by their lives, showed themselves to be the enemies of the Cross of Christ. Who they were is not certain. But it is quite certain that they lived gluttonous and immoral lives and used their so-called Christianity to justify themselves. We can only guess who they may have been.

They may have been Gnostics. The Gnostics were heretics who tried to intellectualize Christianity and make a kind of philosophy out of it. They began with the principle that from the beginning of time there had always been two realities--spirit and matter. Spirit, they said, is altogether good; and matter is altogether evil. It is because the world was created out of this flawed matter that sin and evil are in it. If then, matter is essentially evil, the body is essentially evil and will remain evil whatever you do with it. Therefore, do what you like with it; since it is evil anyhow it makes no difference what you do with it. So these Gnostics taught that gluttony and adultery and homosexuality and drunkenness were of no importance because they affect only the body which is of no importance.

There was another party of Gnostics who held a different kind of doctrine. They argued that a man could not be called complete until he had experienced everything that life had to offer, both good and bad. Therefore, they said, it was a man's duty to plumb the depths of sin just as much as to scale the heights of virtue.

Within the Church there were two sets of people to whom these accusations might apply. There were those who distorted the principle of Christian liberty. They said that in Christianity all law was gone and that the Christian had liberty to do what he liked. They turned Christian liberty into unchristian licence and gloried in giving their passions full play. There were those who distorted the Christian doctrine of grace. They said that, since grace was wide enough to cover every sin, a man could sin as he liked and not worry; it would make no difference to the all-forgiving love of God.

So the people whom Paul attacks may have been the clever Gnostics who produced specious arguments to justify their sinning or they may have been misguided Christians who twisted the loveliest things into justification for the ugliest sins.

Whoever they were, Paul reminds them of one great truth: "Our citizenship," he says, "is in heaven." Here was a picture the Philippians could understand. Philippi was a Roman colony. Here and there at strategic military centres the Romans set down their colonies. In such places the citizens were mostly soldiers who had served their time--twenty-one years--and who had been rewarded with full citizenship. The great characteristic of these colonies was that, wherever they were, they remained fragments of Rome. Roman dress was worn; Roman magistrates governed; the Latin tongue was spoken; Roman justice was administered; Roman morals were observed. Even in the ends of the earth they remained unshakeably Roman. Paul says 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."

Paul finishes with the Christian hope. The Christian awaits the coming of Christ, at which everything will be changed. Here the King James Version is dangerously misleading. In Php_3:21 it speaks about our vile body. In modern speech that would mean that the body is an utterly evil and horrible thing; but vile in sixteenth-century English still retained the meaning of its derivation from the Latin word vilis which in fact means nothing worse than cheap, valueless. As we are just now, our bodies are subject to change and decay, illness and death, the bodies of a state of humiliation compared with the glorious state of the Risen Christ; but the day will come when we will lay aside this mortal body which we now possess and become like Jesus Christ himself. The hope of the Christian is that the day will come when his humanity will be changed into nothing less than the divinity of Christ, and when the necessary lowliness of mortality will be changed into the essential splendour of deathless life.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Philippians 3:19

Gill's Exposition of the Whole Bible

Whose end [is] destruction,.... Everlasting destruction, the destruction of both body and soul in hell, Matthew 10:28; and this is the end, the reward and issue of bad principles and practices; the broad roads of sin and error lead to destruction, Matthew 7:13; however pleasing such ways may be to men, the end of them is eternal death; destruction and misery are in all the ways of profaneness and heresy; not only immoralities, but heresies, such as strike at the efficacy of Christ's cross, his blood, righteousness, and sacrifice, are damnable ones, and bring upon men swift destruction, 2 Peter 2:1; and how should it otherwise be, for there is no salvation but by the cross of Christ? and if men are enemies to that, and the efficacy of it, and the way of salvation by it, there is no more, nor any other sacrifice for sin, Hebrews 10:26, but a fearful looking for of judgment, and fiery indignation, Hebrews 10:27; and this will be the case of all barren and unfruitful professors, who are like the earth, that brings forth briers and thorns, and is nigh unto cursing, whose end is to be burned, Hebrews 6:8; for what will the hope of such an one, founded on his profession, though he may have got credit and reputation among men, avail, when God takes away his soul?

whose god [is their] belly; the belly was the god of the Cyclops, they sacrificed to none but to themselves, and to the greatest of the gods, their own belly a; as money is the covetous man's god, whom he loves, adores, and puts his confidence in, so the belly is the god of the sensualist, the epicure, and voluptuous person; he has more regard for the service of that, than for the service of God? and of this complexion were these professors; they were lovers of pleasure, more than lovers of God, 2 Timothy 3:4; all their pretensions to religion, to Christ, and his Gospel, were only to serve themselves, their own bellies, and not the Lord Jesus Christ, and to do good to the souls of men: or their belly may be said to be their god, because they placed religion in the observance of meats and drinks, either allowed or forbidden in the law of Moses, which profited not those that were occupied therein, Hebrews 9:10; for the kingdom of God, the Gospel dispensation, internal religion, and the exercise of it, lies not in these things, but in righteousness, peace, and joy in the Holy Ghost, Romans 14:17:

and whose glory [is] in their shame; in their evil practices committed in secret, of which it was a shame to speak; in their hidden things of dishonesty, crafty walking, and deceitful handling of the word of God, which were vile and scandalous, 2 Corinthians 4:2; in corrupting the Gospel, and the churches of Christ, with their false doctrine; in observing and urging the ceremonies of the law, which were dead, and ought to be buried; and particularly circumcision in the flesh, in that part of the body which causes shame, and in this was their glory, Galatians 6:13. The idol Baal Peor, and which is no other than the Priapus of the Heathens, is called by this name, Hosea 9:10; so the prophets of Baal are in the Septuagint on 1 Kings 18:19 called the prophets, της αισχυνης, "of that shame"; it may be the apostle may have a regard to the secret debaucheries of these persons; or because they made their belly their god, he calls it their shame in which they gloried, and which was the name given to the idols of the Gentiles:

who mind earthly things. The Arabic version renders it, "who entertain earthly opinions"; and some by, "earthly things" understand the ceremonies of the law, called the elements and rudiments of the world, which these false teachers were fond of, and were very diligent to inculcate and urge the observance of; though rather worldly things, such as honour, glory, and popular applause, and wealth, and riches, are meant; for they sought their own things, and not the things of Christ; through covetousness, with feigned words, they made merchandise of men, and amassed to themselves great sums of money; and yet were greedy dogs, could never have enough, everyone looking for his gain from his quarter, Isaiah 56:11: and now persons of such characters as these were by no means to be followed, but such who are hereafter described.

a Euripides.

Henry's Complete Commentary on the Bible

      17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.   18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:   19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)   20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:   21 Who shall change our vile body, 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.

      He closes the chapter with warnings and exhortations.

      I. He warns them against following the examples of seducers and evil teachers (Philippians 3:18; Philippians 3:19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,

      1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them,Matthew 7:20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe,Philippians 3:1; Philippians 3:1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.

      2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies,Romans 16:18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death,Romans 6:21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.

      II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example,Philippians 3:17; Philippians 3:17. Mark them out for your pattern. He explains himself (Philippians 3:20; Philippians 3:20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.

      1. Because we look for the Saviour from heaven (Philippians 3:20; Philippians 3:20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself.

      2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body,Philippians 3:21; Philippians 3:21. There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to soma tes tapeinoseos hemon--the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death,Romans 7:24. Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was,Ecclesiastes 12:7. But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light,Matthew 17:2. He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren,Romans 8:29. (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power,Ephesians 1:19. It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day,John 6:44. Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Matthew 22:29. At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead (Romans 1:4), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil (Hebrews 2:14), but the last enemy, shall be destroyed, that is, death,1 Corinthians 15:26, shall be swallowed up in victory,1 Corinthians 15:54; 1 Corinthians 15:54.

Spurgeon's Verse Expositions of the Bible

False Professors Solemnly Warned

A Sermon

(No. 102)

Delivered on Sabbath Evening, August 24, 1856, by the

REV. C. H. Spurgeon

At Exeter Hall, Strand.

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"For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." Philippians 3:18-19 .

PAUL was the very model of what a Christian minister should be. He was a watchful shepherd over the flock; he did not simply preach to them, and consider that he had done all his duty when he had delivered his message; but his eyes were always upon the Churches, marking their spiritual welfare, their growth in grace, or their declension in godliness. He was the unsleeping guardian of their spiritual welfare. When he was called away to other lands to proclaim the everlasting gospel, he seems always to have kept an eye upon those Christian colonies which he had founded in the midst of heathen darkness. While lighting up other lamps with the torch of truth, he did not fail to trim the lamps already burning. Here you observe he was not indifferent to the character of the little church at Philippi, for he speaks to them and warns them.

Note, too, that the apostle was a very honest pastor when he marked anything amiss in his people, he did not blush to tell them; he was not like your modern minister, whose pride is that he never was personal in his life, and who thus glories in his shame, for had he been honest, he would have been personal, for he would have dealt out the truth of God without deceitfulness, and would have reproved men sharply, that they might be sound in the faith. "I tell you," says Paul, "because it concerns you." Paul was very honest; he did not flinch from telling the whole truth, and telling it often too, though some might think that once from the lip of Paul would be of more effect than a hundred times from any one else. "I have told you often," says he, "and I tell you yet again there are some who are the enemies of the cross of Christ."

And while faithful, you will notice that the apostle was, as every true minister should be, extremely affectionate. He could not bear to think that any of the members of the churches under his care should swerve from the truth, he wept while he denounced them; he knew not how to wield the thunderbolt with a tearless eye; he did not know how to pronounce the threatening of God with a dry and husky voice. No; while he spoke terrible things the tear was in his eye, and when he reproved sharply, his heart beat so high with love, that those who heard him denounce so solemnly, were yet convinced that his harshest words were dictated by affection. "I have told you often, and I tell you, even weeping, that they are the enemies of the cross of Christ."

Beloved, I have a message to deliver to-night which is to the same effect as that of the Apostle Paul, and I am afraid it is as necessary now as it was in his time. There are many now among us, as there were then, who walk in such a manner that we recognise them at once as the "enemies of the cross of Christ." I do fear that the evil, instead of having decreased, has multiplied and grown in danger. We have more profession now than there was in the age of Paul, and consequently we have more hypocrisy. It is a crying sin with our churches that there are many in their midst who never ought to be there, who would be fit members of an ale-house or any favourite resort of the gay and frivolous, but who never ought to sip the sacramental wine or eat the holy bread, the emblems of the sufferings of our Lord. We have O Paul, how wouldst thou have said it to-night, and how wouldst thou have wept while saying it! we have many in our midst who are the "enemies of the cross of Christ," because "their God is their belly, they mind earthly things," and their life is not consistent with the great things of God.

I shall endeavour, for a short time to-night, to tell you the reason of the apostle's extraordinary sorrow. I never read that the apostle wept when he was persecuted. Though they ploughed his back with furrows, I do believe that never a tear was seen to gush from his eye while the soldiers scourged him. Though he was cast into prison, we read of his singing, never of his groaning. I do not believe he ever wept on account of any sufferings or dangers to which he himself was exposed for Christ's sake. I call this an extraordinary sorrow, because the man who wept was no soft piece of sentiment, and seldom shed a tear even under grievous trials. He wept for three things: he wept on account of their guilt; on account of the ill effects of their conduct; and on account of their doom.

I. First, Paul wept on account of the GUILT of those persons who, having a name to live, were dead, and while uniting themselves with a Christian church, were not walking as they should do among men and before God. Notice the sin with which he charges them. He says, "Their God was their belly;" by this I understand that they were sensual persons. There were those in the early church who, after they sat at God's table, would go away and sit at the feasts of the heathen, and there indulge in gluttony and drunkenness; others indulged in lusts of the flesh, enjoying those pleasures (so miscalled) which, afterwards, bring unutterable pain even to the body itself, and are disgraceful to men, much more to professors of religion. Their God was their belly. They care more about the dress of their body than the dress of their soul; they regarded more the food of the outward carcass than the life of the inner man. Ah! my hearers; are there not many everywhere in our churches who still bow before their belly-god, and make themselves their own idols? Is it not notorious, in almost every society, that professing men can pamper themselves as much as others? I mean not all, but some. Ay, I have heard of drunken professors; not men who positively reel through the street, who are drunken in mid-day or intoxicated before their fellow-men, but men who go to the very verge of drunkenness in their social parties; men who take so much, that while it would be an insult to their respectability to call them intoxicated, it would be equally an insult to the truth to call them sober. Have we not some men in our churches (it is idle to deny it) who are as fond of the excesses of the table and surfeit in the good things of this life as any other class of men? Have we not persons who spend a very fortune upon the dress of their bodies, adorning themselves far more than they adorn the doctrine of their Saviour; men whose perpetual business it is to take good care of their bodies, against whom flesh and blood never had any cause to complain, for they not only serve the flesh, but make a god of it? Ah! sirs, the church is not pure; the church is not perfect; we have scabbed sheep in the flock. In our own little communion, now and then, we find them out, and then comes the dread sentence of excommunication, by which they are cut off from our fellowship; but there are many of whom we are not aware, who creep like snakes along the grass, and are not discovered till they inflict a grievous wound upon religion, and do damage to our great and glorious cause. Brethren, there are some in the church (both established and dissenting) let us say it with the deepest sorrow "whose god is their belly."

Another of their sins was that they did mind earthly things. Beloved, the last sentence may not have touched your consciences, but this is a very sweeping assertion, and I am afraid that a very large proportion of Christ's church are verily guilty here. It is an anomaly, but it is a fact, that we hear of ambitious Christians, although Christ has told us that he who would be exalted must humble himself. There are among the professed followers of the humble Man of Galilee, men who strive to gain the topmost round of the ladder of this world; whose aim is, not to magnify Christ, but to magnify themselves at any hazard. It had been thought at one time that a Christian would be a holy, a humble, and contented man; but it is not so now-a-days. We have (Oh, shame, ye churches!) mere professors; men who are as worldly as the worldliest, and have no more of Christ's Holy Spirit in them than the most carnal who never made a profession of the truth. Again, it is a paradox, but it stares us in the face every day, that we have covetous Christians. It is an inconsistency. We might as well talk of unholy seraphim, of perfect beings subject to sin, as of covetous Christians; yet there are such men, whose purse strings were never intended to slide, at least at the cry of the poor; who call it prudence to amass wealth, and never use it in any degree in the cause of Christ. If you want men that are hard in business, that are grasping after wealth, that seize upon the poor debtor and suck the last particle of his blood; if you want the men who are grasping and grinding, that will skin the flint, and take away the very life from the orphan, you must come I blush to say it, but it is a solemn truth you must come sometimes to our churches to find them. Some such there are amongst the highest of her officers, who "mind earthly things," and have none of that devotion to Christ which is the mark of pure godliness. These evils are not the fruits of religion, they are the diseases of mere profession. I rejoice that the remnant of the elect are kept pure from these, but the "mixed multitude" are sadly possessed therewith.

Another character which the Apostle gives of these men is that they gloried in their shame. A professing sinner generally glories in his shame more than any one else. In fact, he miscalls it. He labels the devil's poisons with the names of Christ's medicines. Things that he would reckon vices in any other man are virtues with himself. If he could see in another man the selfsame action which he has just performed if another could be the looking-glass of himself, oh! how he would thunder at him! He is the very first man to notice a little inconsistency. He is the very strictest of Sabbatarians; he is the most upright of thieves; he is the most tremendously generous of misers; he is the most marvellously holy of profane men. While he can indulge in his favourite sin, he is for ever putting up his glass to his eye to magnify the faults of others. He may do as he pleases; he may sin with impunity; and if his minister should hint to him that his conduct is inconsistent, he will make a storm in the church, and say the minister was personal, and insulted him. Reproof is thrown away on him. Is he not a member of the church? Has he not been so for years? Who shall dare to say that he is unholy? O sirs, there are some of your members of churches who will one day be members of the pit. We have some united with our churches who has passed through baptism and sit at our sacramental tables, who, while they have a name to live, are dead as corpses in their graves as to anything spiritual. It is an easy thing to palm yourself off for a godly man now-a-days. There is little self-denial, little mortification of the flesh, little love to Christ wanted. Oh, no. Learn a few religious hymns; get a few cant phrases, and you will deceive the very elect; enter into the church, be called respectable, and if you cannot make all believe you, you will yet smooth your path to destruction by quieting an uneasy conscience. I am saying hard things, but I am saying true things; for my blood boils sometimes when I meet with men whom I would not own, whom I would not sit with anywhere, and who yet call me "brother." They can live in sin, and yet call a Christian "brother." God forgive them! We can feel no brotherhood with them; nor do we wish to do so until their lives are changed, and their conduct is made more consistent.

You see, then, in the Apostle's days there were some who were a disgrace to godliness, and the Apostle wept over them because he knew their guilt. Why, it is guilt enough for a man to make a God of his belly without being a professor; but how much worse for a man who knows better, who even sets up to teach other people better, still to go on and sin against God and against his conscience, by making a solemn profession, which is found in his case to be a lie. Oh! how dreadful is such a man's guilt! For him to stand up and say,

"'Tis done; the great transaction's done.

I am the Lord's, and he is mine,"

and yet to go and sin like others; to use the same conversation, to practise the same chicanery, to walk in as ungodly a manner as those who have never named the name of Christ ah! what guilt is here! It is enough to make us weep if we have been guilty ourselves; ay, to weep tears of blood that we should so have sinned against God.

II. But the Apostle did not so much weep for them as for THE MISCHIEF THEY WERE DOING, for he says, emphatically, that they are, "The enemies of the cross of Christ." "The enemies;" as much as to say, the infidel is an enemy; the curser, the swearer, the profane man, is an enemy; Herod, yonder, the persecutor, is an enemy; but these men are the chief soldiers the life-guards in Satan's army. "The enemies of the cross of Christ" are Pharisaic professors, bright with the whitewash of outside godliness, whilst they are rotten within. Oh! methinks there is nothing that should grieve a Christian more than to know that Christ has been wounded in the house of his friends. See, there comes my Saviour with bleeding hands and feet. O my Jesus, my Jesus, who shed that blood? Whence comes that wound? Why lookest thou so sad? He replies, "I have been wounded, but guess where I received the blow?" Why, Lord, sure thou wast wounded in the gin-palace; thou wast wounded where sinners meet, in the seat of the scornful; thou wast wounded in the infidel hall. "No, I was not," saith Christ; "I was wounded in the house of my friends; these scars were made by those who sat at my table and bore my name, and talked my language; they pierced me and crucified me afresh, and put me to an open shame." Far worst of sinners they that pierce Christ thus whilst professing to be friends. Caesar wept not until Brutus stabbed him; then it was that he was overcome, and exclaimed, "Et tu, Brute!" And thou, "Hast thou stabbed me?" So, my hearers, might Christ say to some of you. "What! thou, and thou, and thou, a professor, hast stabbed me?" Well might our Saviour muffle up his face in grief, or rather bind it in clouds of wrath, and drive the wretch away that has so injured his cause.

If I must be defeated in battle, let me be defeated by mine enemies, but let me not be betrayed by my friends. If I must yield the citadel which I am willing to defend even to the death, then let me yield it, and let my foes walk over my body; but oh! let not my friends betray me; let not the warrior who stands by my side unbar the gate and admit the foemen. That were enough to break one's heart twice once for the defeat, and the second time at the thought of treachery.

When a small band of Protestants were striving for their liberties in Switzerland, they bravely defended a pass against an immense host. Though their dearest friends were slain, and they themselves were weary, and ready to drop with fatigue, they stood firm in the defence of the cause they had espoused. On a sudden, however, a cry was heard a dread and terrible shriek. The enemy was winding up a steep acclivity, and when the commander turned his eye thither, O how his brow gathered with storm! He ground his teeth and stamped his foot, for he knew that some caitiff Protestant had led the blood-thirsty foe up the goat track to slay his friends. Then turning to his friends, he said "On!" and like a lion on his prey, they rushed upon their enemies, ready now to die, for a friend had betrayed them. So feels the bold-hearted Christian, when he sees his fellow-member betraying Christ, when he beholds the citadel of Christianity given up to its foes by those who pretended to be its friends. Beloved, I would rather have a thousand devils out of the church, than have one in it. I do not care about all the adversaries outside; our greatest cause of fear is from the crafty "wolves in sheep's clothing," that devour the flock. It is against such that we would denounce in holy wrath the solemn sentence of divine indignation, and for such we would shed our bitterest tears of sorrow. They are "the enemies of the cross of Christ."

Now, for a moment, let me show you how it is that the wicked professor is the greatest enemy to Christ's church.

In the first place, he grieves the church more than any one else. It any man in the street were to pelt me with mud, I believe I should thank him for the honor, if I knew him to be a bad character, and knew that he hated me for righteousness sake. But if one who called himself a Christian should injure the cause with the filthiness of his own licentious behaviour: ah! that were more injurious than the stakes of Smithfield, or the racks of the Tower. The deepest sighs the Christian has ever heaved, have been fetched from him by carnal professors. I would not weep a tear if every man should curse me who was a hater of Christ; but when the professor forsakes Christ, and betrays his cause: ah! that indeed is grievous; and who is he that can keep back the tear on account of so vile a deed?

Again: nothing divides the church more. I have seen many divisions in journeying through the country, and I believe almost every division may be traced to a deficiency of piety on the part of some of the members. We should be more one, if it were not for cants that creep into our midst. We should be more loving to each other, more tender-hearted, more kind, but that these men, so deceptive, coming into our midst, render us suspicious. Moreover, they themselves find fault with those who walk worthily, in order to hide their own faults against God, and against justice. The greatest sorrows of the church have been brought upon her, not by the arrows shot by her foes, not by the discharge of the artillery of hell, but by fires lit in her own midst, by those who have crept into her in the guise of good men and true, but who were spies in the camp, and traitors to the cause.

Yet again: nothing has ever hurt poor sinners more than this. Many sinners coming to Christ would get relief far more quickly, if it were not for the ill lives of false professors. Now let me tell you a story, which I remember telling once before: it is a very solemn one; I hope to feel its power myself, and I pray that all of you may do the same. A young minister had been preaching in a country village, and the sermon apparently took deep effect on the minds of the hearers. In the congregation there was a young man who felt acutely the truth of the solemn words to which the preacher had given utterance. He sought the preacher after the service, and walked with him. On the road, the minister talked of every subject except the one that had occupied his attention in the pulpit. The poor soul was under great distress, and he asked the minister a question or two, but they were put off very coolly, as if the matter was of no great importance. Arriving at the house, several friends were gathered together, and the preached commenced very freely to crack his jokes, to utter his funny expressions, and to set the company in a roar of laughter. That, perhaps, might not have been so bad, had he not gone even farther, and uttered words which were utterly false, and verged upon the licentious. The young man suddenly rose from the table; and though he had wept under the sermon, and had been under the deepest apparent conviction, he rose up, went outside the door, and stamping his foot, said, "Religion is a lie! From this moment I abjure God, I abjure Christ; and if I am damned I will be damned, but I will lay the charge at that man's door, for he preached just now and made me weep, but now see what he is! He is a liar, and I will never hear him again." He carried out his threat; and some time afterwards, as he lay dying, he sent word to the minister that he wanted to see him. The minister had removed to a distant part, but had been brought there by providence, I believe, purposely to chasten him for the great sin he had committed. The minister stepped into the room with the Bible in his hand to do as he was accustomed to read a chapter and to pray with the poor man. Turning his eyes on him, the man said, "Sir, I remember hearing you preach once." "Blessed be God," said the minister, "I thank God for it," thinking, no doubt, that he was a convert, and rejoicing over him. "Stop," said the man, "I do not know that there is much reason for thanking God, at any rate, on my part. Sir, do you remember preaching from such-and-such a text on such-and-such an evening?" "Yes, I do." "I trembled then, sir; I shook from head to foot; I left with the intention of bending the knee in prayer, and seeking God in Christ; but do you remember going to such-and-such a house, and what you said there!" "No," said the minister, "I cannot." "Well, then, I can tell you, and mark you! through what you said that night my soul is damned, and as true as I am a living man I will meet you at God's bar and lay it to your charge." The man then shut his eyes and died. I think you can scarcely imagine what must have been the feeling of that preacher as he retired from the bedside. He must carry with him always that horrid, that terrible incubus, that there was a soul in hell who laid his blood to his charge.

I am afraid there are some in the ranks of the church who have much guilt at their doors on this account. Many a young man has been driven from a solemn consideration of the truth by the harsh and censorious remarks of Scribes and Pharisees. Many a careful seeker has been prejudiced against sound doctrine by the evil lives of its professors. Ah! ye Scribes and Pharisees, ye enter not in yourselves, and them that would enter in ye hinder. Ye take the key of knowledge, lock up the door by your inconsistencies, and drive men away by your unholy living.

Again, they are "the enemies of the cross of Christ," because they give the devil more theme for laughter, and the enemy more cause for joy, than any other class of Christians. I do not care what all the infidel lecturers in the world like to say. They are very clever fellows, no doubt, and good need they have to be so, to prove an absurdity, and "make the worse appear the better reason;" but we care little what they say; they may say what they like against us that is false, but it is when they can say anything that is true about us that we do not like it. It is when they can find a real inconsistency in us, and then bring it to our charge, that they have got stuff to make lectures of. If a man be an upright Christian, he never need fear what others say of him; they will get but little fun out of him if he leads a holy, blameless life; but let him be sometimes godly, and at other times ungodly, then he may grieve, for he has given the enemy cause to blaspheme by his unholy living. The devil gets much advantage over the church by the inconsistency of professors. It is when Satan makes hypocrites that he brings the great battering ram against the wall. "Your lives are not consistent" ah! that is the greatest battering ram that Satan can use against the cause of Christ. Be particular, my dear friends, be very particular that you do not dishonour the cause you profess to love, by living in sin and walking in iniquity. And let me say a word to those of you who, like myself, are strong Calvinists. No class of persons are more maligned than we. It is commonly said that our doctrine is licentious; we are called Antinomians; we are cried down as hypers; we are reckoned the scum of creation; scarcely a minister looks on us or speaks favourably of us, because we hold strong views upon the divine sovereignty of God, and his divine electings and special love towards his own people. In many towns the legal ministers will tell you that there is a nasty nest of people there, who they say are Antinomians such a queer set of creatures. Very likely, if a good minister enters the pulpit, when he has done his sermon, up comes some man and grasps his hand, and says, "Ah! brother, I am glad to see you down here; sixteen ounces to the pound to-day; our minister gives us nothing but milk and water." "Where do you go?" he asks. "Oh, I attend a little room where we labour to exalt free-grace alone." "Ah! then you belong to that nasty set of Antinomians your minister was telling me of just now." Then you begin to talk with him, and you find that if he is an Antinomian you should very much like to be one yourself. Very possibly he is one of the most spiritual men in the village; he knows so much of God that he really cannot sit down under a legal ministry; he understands so much of free-grace that he is obliged to turn out or else he would be starved to death. It is common to cry down those who love God, or rather, who not only love God, but love all that God has said, and who hold the truth firmly. Let us then, not as Christians only, but as being a peculiar class of Christians, take care that we give no handle to the enemy, but that our lives are so consistent, that we do nothing to disgrace that cause which is dear to us as our lives, and which we hope to maintain faithfully unto death.

III. Lastly, Paul wept, BECAUSE HE KNEW THEIR DOOM: "Their end is destruction." Mark you, the end of a professing man who has been a hypocrite will be emphatically destruction. If there be chains in hell more heavy than others if there be dungeons in hell more dark than others if there be racks that shall more fearfully torment the frame if there be fires that shall more tremendously scorch the body if there be pangs that shall more effectually twist the soul in agonies, professing Christians must have them if they be found rotten at last, I had rather die a profligate than die a lying professor. I think I had rather die the veriest sweeping of the street than die a hypocrite. Oh, to have had a name to live, and yet to have proved insincere. The higher the soar the greater the fall. This man has soared high; how low must he tumble when he finds himself mistaken! He who thought to put to his mouth the nectared cup of heaven, finds when he quaffs the bowl, that is the very draught of hell. He who hoped to enter through the gates into the city finds the gates shut, and he himself bidden to depart as an unknown stranger. Oh! how thrilling is that sentence, "Depart from me, I never knew you!" I think I had rather hear it said to me, "Depart, accursed, among the rest of the wicked," than to be singled out, and to have it said, after exclaiming, "Lord, Lord," "Depart from me; I know you not; though you ate and drank in my courts; though you came to my sanctuary, you are a stranger to me, and I am a stranger to you." Such a doom, more horrible than hell, more direful than fate, more desperate than despair, must be the inevitable lot of those "whose god is their belly," who have "gloried in their shame," and "minded earthly things."

Now I dare say most of you will say, "Well, he has stirred the churches up to-night; if he has not spoken earnestly, he has spoken harshly, at any rate." "Ah!" says one, "I dare say it is very true; they are all a set of cants and hypocrites; I always thought so; I shall not go amongst them; none of them are genuine." Stop a bit, my friend, I did not say they were all so; I should be very wicked if I did. The very fact that there are hypocrites proves that all are not so. "How is that?" say you. Do you think there would be any bad bank notes in the world if there were no good ones? Do you think anyone would try and circulate bad sovereigns if there were no really good ones? No, I think not. It is the good bank note that makes the bad one, by prompting the wicked man to imitate it and produce a forgery. It is the very fact that there is gold in the world that makes another try to imitate the metal and so to cheat his neighbour. If there were no true Christians, there would be no hypocrites. It is the excellence of the Christian character which makes men seek after it, and because they have not the real heart of oak, they try to grain their lives to look like it. Because they have not the real solid metal, they try to gild themselves to imitate it. You must have a few brains left, and those are enough to tell you that if there be hypocrites, there must be some who are genuine. "Ah!" says another, "quite right; there are many genuine ones, and I can tell you, whatever you may think, I am genuine enough. I never had a doubt or fear. I know I was chosen of God; and though I do not exactly live as I could wish, I know if I do not go to heaven, very few will ever have a chance. Why, sir, I have been a deacon the last ten years, and a member twenty; and I am not to be shaken by anything you say. As for my neighbour there, who sits near me, I do not think he ought to be so sure; but I have never had a doubt for thirty years." Oh my dear friend, can you excuse me? I will doubt for you. If you had not doubt yourself, I begin to doubt. If you are quite so sure, I really must suspect you; for I have noticed that true Christians are the most suspicious in the world; they are always afraid of themselves. I never met with a truly good man but he always felt he was not good enough; and as you are so particularly good, you must excuse me if I cannot quite endorse your security. You may be very good, but if you will take a trifle of my advice, I recommend you to "examine yourselves, whether ye be in the faith," lest, being puffed up by your carnal fleshly mind, you fall into the snare of the wicked one. "Not too sure," is a very good motto for the Christian. "Make your calling and election sure," if you like; but do not make your opinion of yourself so sure. Take care of presumption. Many a good man in his own esteem has been a very devil in God's eyes; many a pious soul in the esteem of the church has been nothing but rottenness in the esteem of God. Let us then try ourselves. Let us say, "Search us, O God, and try our hearts; see if there be any wicked way in us, and lead us in the way everlasting." If you shall be sent home with such a thought, I shall bless God that the sermon was not altogether in vain. But there are some here who say that it does not matter whether they are in Christ or no. They intend to go on trifling still, despising God, and laughing at his name. Mark this, sinner: The cry that does for one day won't do for ever; and thou you talk of religion now as if it were a mere trifle, mark ye men, you will want it by-and-bye. You are on board ship, and you laugh at the life-boat, because there is no storm; you will be glad enough to leap into it if you are able when the storm shall come. Now you say Christ is nothing, because you do not want him, but when the storm of vengeance comes, and death lays hold upon you, mark me, you will howl after Christ, though you will not pray for him now; you will shriek after him then, though you will not call for him now. "Turn ye, turn ye; why will ye die, O house of Israel." The Lord bring you to himself, and make you his true and genuine children, that you may not know destruction, but that you may be saved now, and saved for ever!

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The tongue of the wicked has assailed Mr. SPURGEON with the most virulent abuse and lying detraction. His sentiments have been misrepresented, and his words perverted. His doctrines have been impugned as "blasphemous," "profane," and "diabolical." Nevertheless, the good hand of the Lord has been upon him, and he has not heeded the falsehoods of the ungodly.

In order that all men may know for a certainty what are the doctrines of Mr. SPURGEON, we beg to remind the readers of The New Park Street Pulpit that we have published a "CONFESSION OF FAITH," which that gentleman edited, and which he has put forth as the articles of his own creed. Price In Paper Covers, 4d. Cloth, 8d. Roan, gilt edges, 1s.

PASSMORE & ALABASTER, Publishers, 18, Paternoster Row.

Kelly Commentary on Books of the Bible

There is no epistle in the New Testament which gives so little space to the development of. doctrine as this to the Philippians. Need it be said that it has not the less its own proper office on that account? And what is this but the unfolding of the truth in the heart and in the ways of the Christian? Hence it is that, although doctrine is sparse, if not almost excluded, nevertheless what little appears comes in as ancillary to the main purpose. It is interwoven with practical appeal, and indeed the chief development of doctrine (namely, in the second chapter) forms a ground of exhortation.

Accordingly, from the very starting-point, we are prepared for a difference of tone and character. The apostle drops entirely his official status in addressing the saints at Philippi. He associates Timothy with himself, not merely, as elsewhere, himself apostle and Timothy in some other relation, but here conjointly "Paul and Timotheus, the servants of Jesus Christ." He thus takes a common place with his beloved son in the gospel. This place throughout is one of promoting, enlarging, deepening, and purifying the experience of the saints themselves in that which filled his own heart with joy in the Lord. We shall see the importance of this elsewhere. It is what enabled him to look at the saints, as he called them to look at one another, esteeming others, as he says, better than themselves. Had it been a question of his apostolic dignity, this could not have been; but an apostle even could, and did, and loved to, take the place of one that served others whom he viewed directly in their relationship to Christ. His own place toward them was but to serve them in love. Such did, such was, Christ. There is nothing so high as that which we all have been made in our blessed Lord.

So here at the beginning he simply takes the place of servant with Timothy, owning all the saints as well as the officials in their place: "To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." This last is but a confirmation of the same truth. It is not at all a question of ecclesiastical order, in which naturally the chief guides would have front rank. The apostle is here contributing to that which shall never pass away, and hence begins with the "saints in Christ Jesus" as such. These Philippians will not be less saints in heaven, where there can be no such charges as "bishops or deacons." I do not say that the fruits of the loving service of any one of them will be forgotten there; nor that even glory will not bear the impress of that which has been really of the Holy Ghost here. Nevertheless there is that which is suited only to the conditions of time; there is that which, given here, survives all change. The apostle loved to give God's place and value to everything; and here it is the mingling of Christ with the circumstances of every day. It is the forming of the heart with the affections and the judgments of the Lord. It is the imbuing of the Christian with that which is life everlasting, but the life that he is now living by "the faith of the Son of God, who loved him and gave himself for him." Hence he at once begins, not with a doctrinal preparation after the introduction, but the introduction brings us as usual into the general spirit if not special object of the epistle. "I thank my God for my whole remembrance of you," says he, after his usual salutation and wish, "always in every prayer of mine making request for you all with joy."

There is no epistle that so abounds in joy. This is the more remarkable because it is so intensely practical. For we can all understand joy in believing; we can readily feel how natural is joy to the Christian who dwells on his eternal portion. The trial is to keep that joy undimmed in the midst of the difficulties and sorrows that every day may bring. This epistle treats of daily sorrows and difficulties, yet does it manifestly overflow with joy, which all the dangers, sufferings, and trials only made the more triumphant and conspicuous.

So he brings before them another remarkable feature of it their fellowship; and this fellowship too with the gospel. Their happy and bright state in Christ did not dim their fellowship with the gospel. But whatever might be their own proper joy, whatever might be their delight in that which God works in the church, they had full and simple-hearted fellowship with His good news. It had always been so, as the apostle gives us to learn. It was not some sudden fit, if one may so say, nor was it the influence of passing circumstances. It was a calm, fixed, cordial habit of their souls, which indeed had distinguished them from the first. This was now among the last outpourings of the apostle's heart, as he himself had almost arrived at the end of his active labours, if indeed it was not absolutely their end. He was in prison, long shut out from that which had been his joyful service, though in constant toil and suffering for so many years. But his spirit was as bright as ever, his joy perfectly fresh, deep, and flowing. And now he would have them looking to Christ, that no damp should gather round their hearts from anything that might befall him, that nothing which happened, whether to themselves, to other saints, or even to the apostle, should interfere for a moment with their unclouded and abounding confidence in the Lord. So he tells them that he always thus remembered them for their "fellowship with the gospel from the first day until now, being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ."

There is not even the allowance of the possibility of their turning aside from the bright career both of possessing a Saviour they knew, and of enjoying Him increasingly. He had no theory that first love must necessarily wane and cool down, but the very reverse. Himself the striking witness to the contrary, he looked for nothing less in the saints he so dearly loved. Indeed that which had drawn out the epistle was the proof that the trying circumstances of the apostle had but called out their affections. His being out of sight rather made the remembrance of his words and ways the more distinct, and imparted a chastened earnestness to their desires of pleasing the Lord. "Being confident," he therefore says, "of this very thing, that he which hath begun a good work will perform it unto the day of Jesus Christ, even as it is meet for me to think this of you all." It is not one who cherished a trust in the Lord's fidelity spite of what was visible. This counting on the Lord the apostle might have even where things were wrong. It was so as to the Corinthians; nay, it was not wholly wanting for the Galatians, though that which they allowed imperilled the foundations of grace and faith. But the practical ways and spirit of the Philippians were the living evidence not only of life, but, so to speak, of vigorous health in Christ. So it was right for him to anticipate good and not evil, not as in the authorized version and other translations, because "I have you in my heart," which would be no ground of assurance for them, but because "ye have me in your heart," which showed their spiritual feelings to be true and sound. This seems to me the real meaning, which the margin gives rightly.

It is a thing more important in practice than many suppose. There is no more common device of Satan than to seek the destruction of the power of testimony by the allowance of evil insinuations against him who renders it. Of course, the enemy would have desired above all and at any cost to lower such an one as the apostle Paul in the loving esteem of God's saints, more particularly where all had been sweet and happy; but, notwithstanding every effort, grace hitherto had prevailed, and these saints at Philippi felt the more for the apostle when he was a prisoner. When God does not interpose, men are apt to allow reflections and reasonings. Not seldom do they begin to question whether it can be possible that such a one is really of value to the church of God. Would God in this case let His servant be so long kept away from the gospel or the church? Surely there must have been something seriously wrong to judge in him!

It was not thus that the true-hearted Philippians felt; and spiritual feeling is worth more than all reasoning. Their affections were right. Reasonings on such matters are in general miserably wrong. Their sympathies, drawn out by the afflictions of the apostle in his work, were the workings of the Holy Spirit in their souls at least the instincts of a life that was of Christ, and that judged in view of Him, and not according to appearances. They had him in their heart, as he says, "Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers with me of grace," or "of my grace." "For God is my record, how greatly I long after you all in the bowels of Jesus Christ." For his was a heart deeply sensible of love, and consequently he was not one that had sought either to make the saints dependent upon him, and still less did the apostle depend on the saints for anything that was the fruit of grace in them. He desired not anything for himself, but only what should abound to their account in the day of Jesus Christ. This he must wish for them, if he wished them well. Accordingly he prays for them, that as they had shown this true and unabated love for himself as Christ's servant, so their love might abound yet more and more, and this too in knowledge and in all judgment.

This is the great value of Christian experience. It is not love growing less but more, and this abounding in intelligence and knowledge, which could not be looked for in saints just beginning their career. There is no necessity and where is the epistle that more thoroughly disproves the thought of any necessity? that a saint should decline. To abound in love is far from declension. To "abound yet more and more," to have that love tempered by divinely given wisdom and divinely exercised judgment, is the very reverse of going back. Their true and constant progress was what the apostle had before his own soul in prayer for them, instead of coolly giving up the saints, as if the new nature must grow feebler day by day as if the things of the world must overcome faith, and the things which are seen outweigh those which are unseen and eternal. Is this your measure of the love of Christ? Is He really so far from any of those that call upon Him?

Thus, then, he prays for them, and to this end, not that they might become more intelligent merely not that they might grow more able to discourse of divine things, though I doubt not that there would be growth in these respects also; but all here has an eminently practical form, "that ye may approve things that are more excellent; that ye may be pure and without offence till the day of Christ." Such is the thought that the apostle had before his soul of that which became the Christian. He would have one who begins with Christ to (so on with Christ, have nothing but Christ before his eyes, and pursue this path without a stumble till the day of Christ. It is a blessed and refreshing picture even in thought. Oh that the Lord might make it true of His own! This is certainly what the apostle here puts before these saints. "Filled," says he, "with the fruit of righteousness, which is by Jesus Christ;" for it is all supposed to be fruit, not isolated fruits here and there, but as a whole, which adds greatly to the strength of it. It should be "the fruit of righteousness, which is by Jesus Christ, unto the glory and praise of God."

Then he turns, not to doctrine after this opening, but to circumstances, to circumstances, however, illumined with Christ The most ordinary details are taken out of their own pettiness (though it is really a little mind which counts them petty), and are made simple and genuine, and this through Christ Jesus intermingled with them. Oh, it is a blessed thing, that in the midst of the sorrows of this world, the Holy Spirit knows how thus to blend the name of Christ, as the sweetest balm, with the sorrow, however bitter, and to make the very memory of the grief pleasant because of Christ, who deigns to let Himself into it all. It was this that so cheered the apostle's heart in his loneliness often, in his desertion sometimes, when the sight of a brother would have given fresh courage to his heart. Looking to the Lord, as it is the life-breath of love, so it adds to the value of brotherly kindness in its season. Thus we know how on approaching Rome Paul was lifted up and comforted, as he saw those who came to greet him. But there he was soon to experience the faltering of brethren; there he was to see not one standing by him in the hour of his shame and need. He must be conformed to his Master in all things; and this was one of them. But out of the midst of bitter experience he had learned Christ, as even he had never known Him before. He had proved long the power and the joy of Christ for every day, and for every circumstance of it.

It was such an one, truly the servant of Jesus Christ, and so much the more their servant because His, even their servant for Jesus' sake it was such an one that wrote from Rome to the tried saints at Philippi. Nor was he in that which he was about to write without deep feeling; but he had learned Christ for all; and this is the key-note of the epistle from the first, though only uttered distinctly at the last. He had learned practically what Christ is, and what He does, and what He can enable even the least to do, (as he says himself, "less than the least of all saints,") and so much the more, because the least in his own eyes.

Thus then he writes, telling them, "I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel." He knew well how much they might be tried by the report of his own imprisonment, and no deliverance coming as yet. But he had himself gone through the trial; he had weighed it all; he had brought it into the presence of God. He had put all, as it were, into the hands of Christ, who had Himself given him His own comfort about it. "I would, then, that ye should understand, that the things which happened unto me have fallen out rather unto the furtherance of the gospel." Once you are right about Christ, you are right about everything while He is before you. There is nothing assuredly right, on the other hand, where Christ is not the object of the soul. With Him you will be right about the gospel, right about the church, right about doctrine, walk, and service. There is not one of these things but may in itself become the veriest snare; and so much the more dangerous because each looks fair. What looks and sounds better than the saints of God? what than the ministry of Christ? what than the testimony for God? Yet there is not one of these things that has not become the ruin of souls; and there are none that ought to know this better than those I am addressing this night. Who have had more mournful proofs of the danger of putting saints practically in the place of Christ? Who have had more palpable witness that service may become the object rather than Christ? Has it not been the rock on which many a gallant bark has made shipwreck?

But now the apostle was shut out from every labour apparently. Surely he, most of all, must have felt the change the heart that took in the Gentiles, that swept the circle of lands from Jerusalem to Illyricum, that yearned over Spain, ever going out farther and farther, boundless in his desires for the salvation of souls. He was for a considerable time a prisoner. He is at Rome, where he desired to be, no doubt, but which he had never expected to visit as one in bonds. And that he ever was anything but a prisoner there, man at least cannot say. A prisoner he was; and such is all that Scripture tells about him there. We may see the moral harmony of that lot with his testimony, and how suitable it seems that he, who was above all men identified with the gospel of the glory of Christ, should be a prisoner, and nothing but a prisoner in Rome. At any rate, such is the picture that the Holy Spirit gives of him there. And now as he had Christ before his soul, in this way the gospel itself, he can feel, is only promoted so much the more. Far from him was the vanity of being the man first to preach Christ in the great metropolis. He forgot himself in the gospel. His desire above all was that Christ's name might go forth. This was very dear to him, let God use whom he would. The things that happened to him he could therefore judge calmly and clearly. What seemed to some the death of the gospel was in point of fact distinctly for the furtherance of it.

The manner, too, in which these things happened seemed to make all as remote as possible from furthering the gospel; but here again he brings in Christ. This disperses all clouds from the soul. This filled Paul with sunshine; and he would have others to enjoy the same bright light which the name of Christ cast on every object. And mark, it is not the anticipation of light with Christ in heaven, but His light now while He is in heaven shining on the heart, and on the circumstances of the pathway here below. He says that they had happened rather for the furtherance of the gospel, "so that my bonds in Christ are manifest;" for this is the way in which he looks at it "my bonds in Christ." Oh, how honourable, how sweet and precious, to have bonds in Christ! Other people would have merely thought of or seen bonds under the Roman emperor, the bonds of that great city that ruled over the kings of the earth. Not so Paul. They were bonds in Christ; how then could he be impatient under them? How could any murmur who believed they were really bonds in Christ? "My bonds in Christ," he says, "are manifest in all the palace." Strange way of God! but so it was that thus the gospel, the glad tidings of His grace, should reach the highest quarters. They were "manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by, my bonds, are much more bold to speak the word without fear."

Blessed is this confidence in Christ, and wondrous are His ways! Who would have expected that the timid man Nicodemus, and the honourable councillor Joseph of Arimathea, would have been brought out at the very time when even the apostles themselves had fled trembling with fear? Yet they were the witnesses of Christ whom God had put forth at the close; for it was manifestly of Him. God never can fail; and the very trials that would seem to crush all hope for the glory of Christ on the earth are the precise occasions in which God proves that after all it is He alone who triumphs, while man always fails even if he be an apostle. But the weakest of saints (how much more this greatest of the apostles!) cannot but be conqueror, more than conqueror, where the heart is filled with Christ. There was victory to his faith by the grace of God. And so, too, he could now read and interpret all things in that bright light around him. Had he occupied himself with the persons that were so preaching the gospel, how disconsolate he must have been! What might you and I have thought of such? Is it too much to say that many a groan would have gone forth from us that are here? Instead of this a song of joy and thanks comes from the blessed man of God at Rome; for, as he says here, "Some indeed preach Christ even of envy and strife; and some also of good will. The one preach Christ of contention, not sincerely," nor was this all, but "supposing to add affliction to my bonds."

Not only was an utterly wrong spirit indulged in the work itself, and toward others engaged actually in it; but even as to the apostle, shut out from such service, a desire to pain and wound was not wanting. "The one preach Christ of contention supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached." Christ is the sovereign balm for every wound; and it was the apostle's joy, whatever men's spirit might be, not only to enjoy Christ himself, but that His name was being proclaimed far and wide by many lips, that souls might hear and live. Whatever the motives, whatever the manner, the Lord would surely deal with these in His own day; but, at any rate, Christ was now preached, and God would use this both for His own glory and for the salvation of souls.

Hence, says he, "I therein do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Christ Jesus." We must carefully remember throughout all this epistle that "salvation" never means acceptance. If this be borne in mind a large part of the difficulty that some have found completely disappears. Impossible that anything done by other saints should turn to one's acceptance any more than what is done by himself The apostle uses salvation throughout his letter to the Philippians (nor is it confined to this scripture only) in the sense of the complete and final triumph over all the power of Satan. Hence it may be remarked that in the epistle to the Philippians it is not a question of lusts of the flesh; the flesh is not so much as named here, except in a religious way; not in its gross sins, as man would judge, but in its pretensions to religion. See for instance Philippians 3:1-21. Hence the conflict is never with internal evil, but rather with Satan. For such conflict we need the power of the Lord and the whole armour of God. But that power displays itself not in our strength, or wisdom, or any conferred resources. The supply of the Spirit of Christ Jesus shows itself in dependence, and this expresses itself therefore in prayer to God. And observe, too, that the apostle felt the value of others' prayers. They contributed to his. victory over the foe. How lovely that even such a man should speak, not merely of his own prayers, but of theirs, turning all to such account. "This shall turn," says he, "to my salvation through your prayers, and the supply of the Spirit of Jesus Christ." There is nothing so unaffectedly humble as real faith, and, above all, that character of faith which lives on Christ, and which consequently lives Christ. Such was the apostle's faith. To him to live was Christ.

"According to my earnest expectation and my hope, that in nothing I shall be ashamed." If he desired for them that they should be without one stumble till the day of Christ, it was the purpose to which grace had girded up his own loins. But "that in nothing I shall be ashamed." What a word, and how calculated to make us ashamed! It is not a question of acceptance in Christ. No; it is practical. It is his state and experience every day, as to which his hope was that in nothing he should be ashamed; "but that with all boldness, as always, so now also Christ. shall be magnified in my body, whether it be by life, or by death."

And what is it that gave such a hope to one that owns himself the chief of sinners and less than the least of all saints? There was but one spring of power even Christ. And, let me observe, it is not merely that Christ is my life. Sweet and wondrous word to say that Christ is our life; but the question is, how are we living? Are we living out that life which we have? Is this the life that is practically exercised? or are there mingled ways and mixed motives? Is there the struggle of the old with the appearance sometimes of the new? Does this content our hearts? Or is it, on the settled judgment of the old as altogether and only self and sin, that we are habitually manifesting Christ? Have we that one blessed person as the hope, motive, beginning, end, way, and power of all that occupies us from day to day? It was so with the apostle. May it be so with us! " To me," may each say truly, "to live is Christ."

Habitually, indeed throughout this epistle, we find the word " me," and a very different "me" from the "me" of Romans 7:1-25. There it was an unhappy "me," though distinct from the flesh: "O wretched man that I am" Here it would be, O happy man that I am! He is one who has his joy exclusively from and in Christ. When first he tasted it, he found it so sweet that he cared for none other. And thus it was the power of the Spirit of God that gave him to look out in the midst of all that he passed through day by day, that all, whatever it might be, should be done to Christ, and so too all by Christ, the Holy Ghost working it, so to speak, in his soul to give him simply and settledly in everything that occurred an opportunity of having Christ Himself as the substance of his living and serving, no matter what might come in the course of duty. "To me to live is Christ, and to die is gain." In any case, indeed, to the Christian, death is gain; but he could best say it who could say, "To me to live is Christ," who could say it not merely as the faith of Him, but as a matter of simple, unconstrained, spontaneous enjoyment of Christ in practical ways.

Now he proceeds to give his reason. It is his own personal experience; and this is the reason why we have "I" so often here. It is not legal experience, for which you must turn to the chapter spoken of inRomans 7:1-25; Romans 7:1-25, the only bit of a saint's experience under law, as far as I know, that the New Testament affords (certainly in the epistles). But here is the proper experience of a Christian. It is the apostle giving us what his heart was occupied with when he could not go forth in the activities of work, and when it seemed as if he had nothing to do. Now we all know that when a man is carried on the top of the wave, when the winds fill the sails and all goes prosperously, when hearts are gladdened in sorrow, when one witnesses the joy of fresh deliverance from day to day, it is a comparatively easy thing. But to one cut off from such work it was, in appearance at least, a heavy burden and an immense trial; but Christ changes all for us. His yoke is easy, and His burden light. It is Christ, and Christ only, that thus disposes of grief and pressure. And so accordingly His servant says here, "If I live in the flesh, this is the fruit of my labour."

It is needless to recount the comments on these words. They really mean, this is worth my while, a well-known phrase in Latin too. He puts it as a matter left for him to judge of and decide by Christ. "if I live in the flesh, it is worth my while." But if not, what then? Why, it was gain. As far as he was concerned, therefore, why could he choose? In a certain sense too he could not, and in another he would not choose. Christ was so truly before his heart, that in fact there was no self left unjudged to warp the choice. This is what brings him, if one may so say, into the dilemma of love. If he left this world, he would be with Christ; if he lived longer in this, world, Christ was with him. In short, he was so living Christ, that it was only a question of Christ here, and of Christ there. After all it was better for Christ to choose, not for him. But the moment he has Christ before him thus, he judges according to the affections of Christ, and he looks at the need of saints here below.

The question is at once settled as a matter of faith. Though he wist not to choose what between the two before, when the need of souls rises before him, he says that he shall live, and is not yet going to die. Through the wonderful sight of the love of Christ, this answered the question to his faith, leaving all circumstances entirely aside. Witnesses, prosecutors, judges, emperor, everybody, became, in point of fact, nothing to him. "I can do all things," as he says elsewhere, "through him that strengtheneth me." So he could settle now about his life and death. "Therefore," says he, though I am in a strait betwixt two," as he had said before, "having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again."

Only he desires that their conversation should be as it became the gospel of Christ. It was not merely their calling in Christ, their being Christians, that was before him, but a walk as it became the gospel of Christ. It is not at all as the objects of the gospel, but as having fellowship with it, their hearts bound up and identified with all the trials and difficulties that the gospel was sustaining in its course throughout the world. "Only let your conversation be as it becometh the gospel of Christ." Thus fervour of desire for others is the happy index of this whenever coupled with adequate knowledge of ourselves. But how can this be unless the heart is perfectly at ease as to itself? "Only let your conversation be as it becometh the gospel of Christ." Let me press this, because alas! there is no small tendency whenever people know the gospel well, if this be all, to settle down, thinking they have nothing more to do with the matter. It was not so with the Philippians. They had so much the more to do because Christ had done all for their souls. They were coupled with the gospel in all its conflict and progress. It was not because of their own personal interest, though this was great and fresh, but they loved that it should go forth. They identified themselves, therefore, with all who were declaring it throughout the world. Hence he desired that their conversation should be as became such zeal; "that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; and in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God."

This is the more important, because such fear is the main weapon of Satan. It is always the power of Satan that is in view here. He is regarded as the true adversary, working, of course, by human means; but none the less is it his power. It may be remarked here, that from an expression often misunderstood in Philippians 2:1-30 it might seem as if the apostle wished somehow to weaken their confidence. So unbelief interprets, but most assuredly it is wrong. The apostle does call for "fear and trembling" on the part of the saints in that chapter; but there is not an atom of dread or doubt in it. He would have them realize the solemnity of the strife that is going on. He desires for them, not anxiety about the issue of it, but true gravity of spirit, because of feeling that it is a question between God and the devil, and that we have to do with that struggle in the most direct way. We need to draw from God, the spring and the only supplier of power that can resist the devil; but, at the same time, that we have the devil to resist in His power is a conviction that may well demand "fear and trembling;" and this, lest in such a conflict we should let in anything of self, which would at once give a handle to the devil. In Him, we, know, who was the perfect model in the same warfare, which He fought single-handed, conquering for God's glory and for us, the prince of this world came, and had nothing in Him, absolutely nothing. With us it is far otherwise; and only as we live on Christ do we remove, as it were, from the enemy's hand that which would furnish him abundant occasion.

In rich measure did the apostle live thus himself it was the one thing he did; and he would have the saints to be living in it too. "In nothing," says he, "terrified by your adversaries [this is the other side]: which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Thus the very suffering which unbelief might interpret wrongly, and regard as a severe chastening, and so cause the heart to be cast down, instead of taking comfort before God, the suffering for Christ's sake is a gift of His love, as much a gift as the believing in Christ for the salvation of the soul. For, in point of fact, through this epistle salvation is seen as going on from first to last, and not yet complete, being never viewed as such till the conflict with Satan is altogether closed. Such is the sense of it here. Hence he speaks of the conflict which they once saw to be in him, and now heard to be in him.

Next, not only did he exhort them not to be terrified by the power of Satan, which is itself an evident and solemn sign of perdition to those that oppose the saints of God; but he calls on them to cast out the sources of disunion among themselves; and this he does in the most touching way. They had been manifesting their mindful love for the apostle, who on his part was certainly not forgetful of its least token. If, then, they really loved him, "If there be therefore any consolation in Christ, if there be any comfort of love, any fellowship of the Spirit, if any bowels and mercies," he would venture to seek another proof of it. That there was all this abundantly in these saints he did not doubt; they had just shown him the fruit of love personally. Did he want more for himself? Far from it. There was another way which would best prove it to his heart; it was not something future secured to Paul in his need, which would be the way of nature, not of love or faith. Not so: Christ is always better; and so says he, "Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain-glory." There is always danger of these, and the more so where there is activity among souls. There was evidently energy among these Philippians. This commonly is apt to give occasion for strife as well as vain-glory. No saints are outside the danger.

Nothing, then, would the apostle have done in strife or vain-glory; "' but in lowliness of mind each esteeming other better than themselves." Let me look at another as he is in Christ. Let me think of myself as one that is serving Him (oh, how feebly and failingly!) in this relationship, and it is an easy thing to esteem others better than myself. It is not sentiment, but a genuine feeling, thus "looking not each at his own things, but each also at the things of others." Now the saint that has Christ Himself before him looks abroad with desires according to the activity of divine love.

"Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself." There are two chief stages of His humiliation flowing out of His perfect love. First of all He emptied Himself, becoming a slave and a man; and having thus come down, so as to take His place in the likeness of men, He, found in figure as a man, humbled Himself, becoming obedient even to the lowest point of degradation here below. He "became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

It will be observed that there is no such thing in the first instance as "to the glory of God," when we hear of all bowing in the name of Jesus. To the confession of His Lordship is added "to the glory of God the Father." The reason is, in my judgment, perfectly beautiful. "Jesus" is His own name, His personal name. Jesus is Jehovah, although a man; consequently the bowing in that name to the glory of God the Father does not occur to the apostle. Why, then, is it so in the next instance? Because he looks at Jesus, not in His own personal right and glory, where necessarily all must bow, but rather at Him in His official place as Lord the place He has righteously acquired as man. This is wholly distinct from His own intrinsic eternal glory. He was made Lord and Christ. The moment you look at what He is made, then it is to the glory of Him who thus exalted Him. It was God the Father that made Him Lord and Christ, but God the Father never made Him Jehovah. He was Jehovah, equal with God the Father. Impossible that He could be made Jehovah. Reason and sense are out of the question, though reason must reject a creature's becoming God. Such a notion is unknown to scripture, and revolting to the spiritual mind. Hence we see the great importance of this truth. All error is founded on a misuse of a truth against the truth. The only safeguard of the saints, of those that love the truth and Himself, is simple subjection to the word of God to the whole truth He has revealed in scripture.

Evidently, therefore, two glories of Jesus are referred to here. There is His own personal glory; and this first. The other is what suits it, but a conferred position. If Jehovah so served, it was but natural that He should be made Lord of all, and so He is. It was due to His humiliation and obedience; and so it is here treated.

Thus, in both parts of the history of Christ, presented to us in no obscure contrast with the first Adam, we have first of all His own glory, who humbled Himself to become a servant. The very fact, or way of putting it, supposes Him to be a divine person. Had He not been God in His own being and title, it would have been no humiliation to be a servant, nor could it be indeed a question of taking such a place. The archangel is at best but a servant; the highest creature, far from having to stoop in order to become a servant, can never rise above that condition. Jesus had to empty Himself to become a servant. He is God equally with the Father. But having deigned to become a servant, He goes down lower still. He must retrieve the glory of God in that very death which confessedly had brought the greatest shame on God outwardly. For God had made the world full of life; He "saw every thing that He had made, and, behold, it was very good," and Satan apparently won the victory over Him in it. All here below was plunged under the sentence of death through Adam's sin; and God's word could but seal it till redemption.

The Lord Jesus not only comes down into the place of servant in love among men, but goes down into the last fortress of the enemy's power. He breaks it completely, becomes conqueror for ever, wins the title for God's grace to deliver righteously every creature, save only those who, far from receiving Christ, dare to reject Him because of that very nature which He took on Him, and that infinite work on the cross which had caused Him suffering to the utmost in working all out for the glory of God. Oh, is it not awful to think, that the best proof of the love of Christ and of His glory is the very ground which the base heart of man turns into a reason for denying both His love and His glory? But so it is; and thus the food of faith becomes the poison of unbelief. But the day is coming when every knee shall bow, of things in heaven, and things in earth, and things under the earth." Not that all shall be delivered and centred in Him, but that all must bow. All who believe shall surely shine in His glory; and the universal creation, which, belonging to Him as His inheritance, He will share with His own, shall be reconciled and delivered in due time. But there are the things, or if you will, the persons under the earth which can never be delivered. Yet these shall bow, no less than those in heaven, or on earth. In His name all must bow. Thus the difference between reconciliation and subjection is manifest. The lost must bow; the devils must bow; the lake of fire must own the glory of Him who has power to cast them there, as it is said, "unto the glory of God the Father." But all in heaven and on earth shall be in reconciliation with God and headed up in Christ, with whom the Church shall share the unbounded inheritance. (Compare Ephesians 1:1-23 and Colossians 1:1-29) But all, even these in hell, must confess that Jesus Christ is Lord, to the glory of God the Father.

But now the apostle turns to the use that he makes of so blessed a pattern, "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence." It was the exact reverse in good of what the Galatians were in evil, for they had been cordial and bright when the apostle was with them; but directly his back was turned, their hearts were alienated. Even he who knew them well marvelled that they were so soon shifting, not only from him, but from the gospel, after he left them. But with the Philippians there was increased jealousy for Christ. They were more obedient in his absence than in his presence. Hence he calls upon them, as one that could not be with them to help them in the conflict, to work out their own salvation. Such is the force of the exhortation. This epistle is therefore eminently instructive to those who could not have an apostle with them. God was pleased, even whilst the apostle was alive, to set him aside and to prove the power of faith where he was not.

Hence he says, "Work out your own salvation with fear and trembling." It is not the dread of losing the Saviour of their souls, but because they felt for His name; "for it is God which worketh in you both to will and to do of His good pleasure." Therefore he intreated them to "do all things without murmurings and reasonings, that they might be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shone as lights in the world; holding forth the word of life." It is a description that might almost do for Christ himself, so high is the standard for those that belong to Christ. Christ was surely blameless in the highest sense, as His ways were harmless, "holy, harmless, undefiled," as it is said elsewhere. Christ was Son of God in a sole and supreme sense. Christ was "without rebuke, in the midst of a crooked and perverse nation." Christ shone as the true light in the world the light of life. Christ held it forth; nay, more, He was it. For what believer would deny that, however close the conformity, there is always that dignity and perfection which is proper to Christ, and exclusively His? Let us uphold the glory of His person, but, nevertheless, let us not forget how the apostle's picture of the saint resembles the Master! Like, another apostle (2 John 1:8) he does not hesitate to blend with all this an appeal to their hearts for his own service in their well-being.

"That" (says he, after he had exhorted the Philippians thus to stand,) "I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Yea, and if I be offered upon the sacrifice and service of your faith." How truly he accounted himself less than the least of them! How gladly would he be a libation upon the sacrifice of their faith! He esteemed men better than himself. He too in love still keeps up the servant-character, and gives them as it were the Christ-character. This is the unfailing secret of it all the true source of humility in service. "For the same cause also do ye joy and rejoice with me. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state."

And now there is the most lovely picture of Christ again; for it is always Christ here, and this again practically. Timothy was very dear to him, and was then with him; but he is going to part with the one that was so much the more valued by him in his solitariness and sorrow because of his circumstances at Rome. Indeed he esteemed others better than himself. He is just about to send Timothy from himself that he might know about them. "For I have no man like-minded, who will naturally care for your state." Timothy shared the unselfishness of the apostle's heart. "For they all seek their own." It might have been thought that so much the more would Paul need his love and services. Whatever he needed, love is never itself but in unselfish action and suffering. I speak of Christian love, of course. "For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants."

He loves, we see, to couple with the relationship to himself what was related to them. Epaphroditus was his fellow-servant, and indeed more than that "my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants. For he longed after you all, and was full of heaviness." Why? because he. himself had been sick? No; but "because that ye had heard that he had been sick." How lovely that this it was that pained him unselfish love! the love of Christ everywhere! "For indeed he was sick nigh unto death: but God had mercy on him." Was this all the apostle had to say? Not so. "And not on him only, but on me also," (what a difference is made when love interprets!) "lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be [not rejoicing here, but] the less sorrowful." He did feel it. Love feels acutely nothing so much; but it triumphs. "Receive him therefore in the Lord with all gladness; and hold such in reputation" (he would turn it again to practical profit as to others): "because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me."

This chapter then looks for the working of the gracious feelings of Christ Himself in the Christian individually, showing us, first, the fulness of them all in Christ in contrast with the first Adam. But it gives us also the effect of Christ in the saints eventually of Paul himself, of Timothy, of Epaphroditus, and indeed of the Philippian saints. It shows us grace practically in different measures and forms. But the (trace of Christ wrought in them all; and that was the great joy and delight of the apostle's heart.

In Philippians 3:1-21 it is not the display of intrinsic affection in Christ, or the gracious dispositions of Christ in the saints. Not the passive side of the Christian as being in the world, but the active comes before us. Accordingly, this being not so directly the subject of the epistle though a Very important part of it, it comes in parenthetically in a large measure, not now in any wise as a question of truth or development of the mystery of Christ, as we saw in Ephesians 3:1-21, but, nevertheless, as a parenthesis; for he resumes afterwards the internal side again, as we shall see inPhilippians 4:1-23; Philippians 4:1-23. Energy is not the best or highest aspect of Christianity. There is real power, there is strength from God that works in the saint; but the feelings of Christ, the mind of Christ morally, is better than all energy. Nevertheless, energy there is, and this assuredly judges what is contrary to Christ.

Here, accordingly, it is not the outgoings of love, but the zeal that burns indignantly as to what dishonours the Lord. This is one of the main features of our chapter. "Finally," says he, "my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. Beware of doers." InMatthew 23:1-39; Matthew 23:1-39 we have woe upon woe pronounced upon scribes and Pharisees, and so it is here. As it was a true though distressing part for Christ to judge religious evil, something akin could not be absent here; but at the same time it was by no means a prominent characteristic of Christ's task here below far from it. It was a necessary duty sometimes as things are on the earth, but nothing more; and so it is still. "Beware of evil workers; beware of the concision."

"For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." This is the only allusion, as far as I know, to flesh in this epistle, but it is flesh in its religious form, and not as a source of evil lusts and passions. It is all judged, and its religious form not least, by Christ "Though," says he, "I might also have confidence in the flesh. If any other" carrying on the same thought of the flesh "if any other man thinketh that he hath matter of trust in the flesh, I more. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." And what did the apostle do with all this roll of fleshly advantages? It was seen laid in the grave of Christ. "What things were gain to me, those I counted loss for Christ." Will it be said that this is what the apostle felt, and did, and suffered in the freshness of his first acquaintance with Christ? It was also what he carried up to the moment of writing to the Philippians as ardently as ever. "Yea," said he, "and I count all things but loss." It is not only his reckoning in the first fervour of love for the Saviour. "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."

Such experience is both a real and a precious boon. Let us not mistake in this; let us not be driven from it by a too common misuse. That which men call by this name is really the trial of what flesh is under law much more than experience of Christ. But let us not be turned aside, and think that it is merely a question of believing and of knowing our place secure; but let us live of that very Christ who is our life. This is what he did, and accordingly this is the source, not merely of a firm faith and confidence as to the issue, but of present joy and all-overcoming power. This is what gives force to our affections, and rivets them on Christ. This is, accordingly, what flows forth in praise from himself, and in calling out praise from other hearts. So he says here, "For the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung." Thus the two things are repeated the past judgment and the present power: "and do count them but dung, that I may, win Christ." This will be, no doubt, at the end of the journey: the faithful win Christ where He is. For it is not meant looking to Him now, or having Him as one's life: to win Christ means having Him at the other side. He always looks there in Philippians.

It is not at all a question of what one has here. This has its most weighty place elsewhere; but when it is a question of experience, the end cannot be here. There is the present joy of Christ; but this does not content the soul. The more one enjoys Christ here, the more one wants to be with Him there. "That I may win Christ," therefore he says; "and be found in him, not having mine own righteousness, which is of the law." This was precisely what he desired when a Jew. Now, having seen Christ, if he could even bring his own righteousness into heaven, he would not. It would be mere independence of Christ if he could have stood without a single flaw, as blameless, in fact, as in a certain sense outwardly he was under the law, until the Spirit of God gave him to see what he was in God's mind. Then he found himself a dead man condemned and powerless. But supposing it possible to be clothed with the righteousness of the law, he would not have it now. He had got a better righteousness, and he desired nothing so much as to be found in Christ, having that which is through faith of Christ, the righteousness which is of God by faith. Nothing but the righteousness that was of God as its source satisfied him. It is the only place in Scripture where the phrase means, not simply the righteousness of God in point of character, but the righteousness of God in point of source. Such is the meaning here. Elsewhere it is God's or divine righteousness. Here the object seems to be to make its difference from legal obedience more felt the contrast with the law more complete.

"That I may know him." Now here we have what is present; so that the passage presents some difficulty to souls because of intermingling the present with the future. Thus easily do we fall into error, because the human mind likes to have either one thing or another, and thus avoid all difficulty in Scripture, having each squared according to our notions. But it is not so that God has written His word. Nevertheless, God will surely teach His own, and knows how to clear up what is hidden from them. He has written His word not to perplex, but to enlighten. Thus the true bearing of the passage is, that from the first the eye of faith is fixed steadily on the end of the journey. "That I may win Christ, and be found in him" where not a vestige of self remains, but all will be Christ, and nothing but Christ. This is the righteousness whose source is in God; it is also by faith of Christ, and not through the law, which, of course, would have man's righteousness if it could.

But now he adds, "That I may know him" (speaking of entrance by faith into communion with Christ)" that I may know him, and the power of his resurrection." This is open to the heart now. "And the fellowship of his sufferings" again and certainly a present thing, not relating to heaven. "Being made conformable to his death:" this too is clearly in the world now. "If by any means I might attain unto the resurrection from the dead."* Clearly we here look out of the world and into a state to come, when we have the consummation of our hopes and the end of the journey. This is what he calls "salvation." It cannot be till the Christ is risen according to the pattern of Christ Himself.

*There is no reasonable doubt that the received text is wrong, followed by the Authorised Version ("of," instead of "from" the dead). The Alexandrian, Vatican, Sinai, Clermont, and St. Germain Uncials, supported by some ten cursives, very many versions, and the chief Greek and Latin ecclesiastical writers read τὴν ἐξανάσταιν τὴν ἐκ νεκρῶν . Codd. F and G, by manifest error, read τῶν ἐκ , and this seems to have been corrected (or rather corrupted) in order to make sense into τῶν (omitting ἐκ ) in K and L and the mass of cursives. But in my opinion the sense, and even the Greek, seems bad; for on the one hand both ἐξανάστασιν and the drift of the argument point to a resurrection of favour and blessedness, not to that in which the unjust must rise to judgment; while on the other hand τῶν νεκρῶν would imply the dead, i.e. all the dead, as a class. Hence I cannot but consider it a surprising error in Griesbach that he edited the received text in this place. Alter and Matthaei followed according to their plan the manuscripts before them; but the latter was too good a scholar not to feel the difference, though he appears to impute it to a corrector for the sake of elegance in his second edition. Long before them, Mill had given his judgment in favour of the more ancient reading; and Wetstein repeated it apparently with approval. Bengel hesitated; but Dr. Wells in this, as in many other instances, showed his sound judgment and quiet courage in rejecting the common text, and adopting that which has by far the best authorities.

Dr. S. T. Bloomfield indeed (Addit. Annotations in loc.) admits that the external testimony is quite in its favour, though it is hard to see what he means by the internal evidence being in this case denied; for he suggests himself that τὴν ἐκ may have been a correction proceeding from those who thought that the sense which the context requires, "the resurrection from the dead," could not be extracted from ἐξαν . τῶν νεκρῶν . The critical reading he owns has force and propriety; but he does "not see why ἐξανάστ . τῶν νεκρῶν should not of itself have the same sense as that conveyed, with more propriety of expression (and for that reason likely to be adopted in the early Uncial MSS.), ἐξαν . τὴν ἐκ νεκρῶν . Little probable is it that the reading, ἐξανάστ . τὴν ἐκ τῶν νεκρῶν should have been altered to ἐξ τῶν νεκρ . There is great reason to think that the ἐξ arose from those who thought it necessary to the sense, and did not see that it could be fetched from the ἐξ in ἐξανάστ . Hence I am inclined to retain ἐξαν . τῶν νεκρ . as a popular and familiar mode of expression (suitable to the persons addressed), according to which the expressions ἐξαν . τῶν advert as at Romans 4:16, and elsewhere to the state of the persons in question, that state or kind of resurrection unto life of those who have died in the Lord, and whose resurrection will be a resurrection unto life and glory, their bodies being raised incorruptible, and both body and soul united for ever with the Lord. See 1 Thessalonians 4:6-18."

I have transcribed this note at length, because it is a fair sample of Dr. B.'s critical, scholastic, and exegetic manner. Enough has been already said above, before I even knew of his reasoning, to prove how unfounded it is in every point of view. The internal evidence ( i.e. the scope of the context) is as decidedly for τὴν ἐκ as the weightiest external witnesses. How the text got gradually changed from the most correct form (not correction) in the early Uncials has been explained. When the distinction of the resurrection of the just from that of the unjust got lost in Christendom, and all were merged in the error of one general indiscriminate resurrection, one can understand that people would not feel the impropriety of substituting τῶν for τὴν ἐκ (for as to τὴν ἐκ τῶν , of which Dr. B. speaks, it exists in no document whatever). There is therefore not the slightest ground to countenance the rather dangerous idea, that the apostle did not employ a phrase analogous to the correct one which is found elsewhere in the New Testament, and adopted "a popular and familiar mode of expression," i.e. a really inaccurate mode. And why should our Lord adopt a correct form to the Sadducees (Luke 20:1-47 repeated inActs 4:1-37; Acts 4:1-37), and Paul an incorrect one to the Philippians? Who can understand why it should be "suitable to the persons addressed," on Dr. B's showing? Of the two, the converse would be more intelligible; but my conviction is that both the Lord and His apostle used similar and correct phraseology, as did the Holy Spirit elsewhere. And as to Romans 4:17 (which was probably meant rather than 16), it has no bearing on the matter, as it is there merely a question of God's power displayed in quickening the dead, and calling things that are not in being as in being, and in no way distinguishing the resurrection of life from that of judgment. When the state or kind of resurrection is meant to be expressed, the anarthrous form is requisite, as we see in verse 24 of this very chapter, and regularly so. (See Romans 1:4.) I believe, therefore, that ἐξανάστασιν , especially if ἐκ be supposed to be fetched (as Dr. B. says) from ἐξανάστ , is incompatible with τῶν νεκρῶν , the one conveying the notion of a selected company, and the other of the dead universally. Modern editors of value, however differing in their system of recension agree in the ancient as against the received reading; so Scholz, Lachmann, Tischendorf, Ellicott, Alford, Tregelles, Wordsworth, etc.

Thus we see here the power of a risen and a heavenly Christ, not now treated doctrinally as in 1 Corinthians 15:1-58 or 2 Corinthians 5:1-21 and elsewhere, but as that which bears on the Christian for the constant experience of every day. Hence that which judged and put aside religion after the flesh, righteousness after the law, all that was now left completely and for ever behind, and the saint is set on the road that nothing can satisfy him but being in the same glorious condition with Christ Himself. Hence he says, "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind." This, carefully remember, does not mean forgetting sins. Far from losing sight of our past ways, it is a very wholesome thing indeed to remember them: we are never safe in forgetting what we are and have been. What he means by forgetting the things that are behind is, that we should not think of any progress we may have made in following Christ, that we should lose sight of everything calculated to give us self-satisfaction. This were to spoil all, because it would please the flesh.

It is our progress then that we are to forget. Let us be humbled on account of our sins. Self-judgment, where grace is known, is a most wholesome exercise of soul; and we shall have it in perfection even in heaven itself before the judgment-seat of Christ. One of the elements of heavenly happiness will be the calm and settled knowledge of all that we have been here below. This will not detract for an instant from the perfect enjoyment of Christ, but rather promote it so much the more, making it more evidently and always pure grace even in glory. Thus "forgetting those things which are behind" refers to the progress that we may make. True experience is still the great theme which the apostle has in hand here as well as in his own personal history. He was too much bent on what was before to be occupied with calling to mind what was behind him; it must have impeded him in the race. "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise [ i.e. differently] minded, this also will God reveal to you." Differences there may be among the saints, and especially when we come to the question of experience. But in truth it may betray itself in doctrine and practice in various shapes.

And what is the true divine rule? Is it agreeing to differ? This is but a poor human resource, as unworthy of the saints as of the truth of God, who would not have us to wink at any mistake. It is no rule, but an evasion. There is, however, a sure and only divine standard: as far as we have attained, our call is to walk in the same path. And this is true from the first moment of our career as God's children. For, let me ask, what is our title to communion? What is it that brings us into the blessed fellowship that we enjoy? There is but one title, there can be no sufficient ground but the name of Christ Christ known and confessed in the Holy Ghost; and where He is simply before us, the progress is most real, if not always easy and sensible. It is not meant that there are no difficulties, but that Christ makes the burden light and all happy to the praise of God's grace; whereas any other means or measure detracts from His glory and draws attention to self.

Supposing, for instance, we mingle with Christ knowledge or intelligence about this truth or that practice, does it not give a necessary prominence to certain distinctive points, which so far must make Christ of less account? Even, therefore, if you could have (what is impossible) ever so much real spiritual knowledge along with Christ, who would so much as notice these acquisitions in comparison with Christ? Let us merely take up a single point of the primary ground of fitness for fellowship, which is often a difficulty with the saints. Yet the truth as to this abides, not only at the starting-point, but all the way through. What is there that you can rightly plead but Christ's own name? And this ground is one which always brings in the strength of the Holy Ghost, as it is based on God's mighty work of redemption. If right here, we are at one, so to speak, with His present purposes. What is the Spirit now doing? He is exalting Christ. It is not merely exalting His work, or His cross; it is not so much His blood, as Christ Himself. The name of Christ Himself is the true centre of the saints; unto this the Spirit gathers. As he had said elsewhere before, so he says here, "Be followers together of me, and mark them which walk so as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Thus, as at the beginning of the chapter, there was the energy that went out against the evil workers, with a religious mind after the flesh, so now there is the energy that bursts forth against those that were misusing Christianity, making it an earthly system, setting their mind on things here below, under the name of the Lord Jesus; and between the two, is set forth the positiveness, if one may so speak, of Christ Himself.

It is plain, then, that inPhilippians 2:1-30; Philippians 2:1-30 the great spring of power is the love and the glory of Him who came down; who, even when He did so come, went down still lower, where none could accompany Him. Yet we may follow, and seek conformity unto His death; but there was that in His death on the cross which could be His alone.

In Philippians 3:1-21 there is no coming down from glory in the power of divine love, resulting in His exaltation by and for the glory of God the Father after a new sort. Here we see One who is in glory, and on whom the eye of the believer is set; and accordingly the judgment of evil is from the side of heaven. The one thing that suits is to pursue the glory before him, till he is in the same glory along with Christ. This is the object set before us inPhilippians 3:1-21; Philippians 3:1-21. The one therefore, I say, is the passive side of the Christian; the other is his activity. The passive shines in Christ coming down; the active is realized by the eye that is fixed on Christ, who is actually in glory. This separates from all, and judges the best of man to be dung, as the former conforms the heart after His love.

Philippians 4:1-23 is founded on both. The apostle takes up, no doubt, the sweet affections of chapter 2, but then they are strengthened by the energy that Christ seen in glory imparts, as in chapter 3. Hence he thus opens, "Therefore, my brethren dearly beloved and longed for, my joy and crown." One cannot overlook the amazing strength with which he speaks even of his affections. "My joy and crown," "my dearly beloved." Not that there were not difficulties; there were many. "I beseech Evodia" (we may just notice the true form in passing; Euodias sounds like a man's name, whereas here it is really a woman). "I beseech Evodia, and beseech Syntyche, that they be of the same mind in the Lord. Yea [not and], I entreat thee also, true yokefellow, help those women which labour with me." According to the true meaning it is not others, but those very sisters that he commends to Epaphroditus in desire for their blessing, "which labour with me in the gospel [or seeing that they shared the conflict of the gospel with me]." "Laboured" gives a wrong sense. Many hence have wrongly gathered that they were preachers. There is really no reason to suppose that they preached at all. What they did seems a much more proper thing, in my judgment, for a woman. They shared the conflict of the gospel; they partook of the reproach that covered those who preached it. This is lost in the idea of labouring in it. We must think rather of the conflict of the gospel: there was often for all concerned disgrace, and pain, and scorn.

Let nobody suppose me to insinuate that a woman is not in place when exercising, according to the Scripture, any gift God has given her. Women may have gifts as well as men. We are not to suppose that, because we are men, we monopolise all the gifts of Christ. Let us see to it that we walk according to the place which God has given us. At the same time, God's word is to me plain as to the manner in which the gifts are to be exercised. And is there not evidently a path of unobtrusiveness (for the veil or sign of power on the woman's head is no vain figure) which most befits a woman? I believe that a woman shines most where she does not appear. Hers is a more delicate place than that which becomes the man, and one which a man attempting it would awkwardly fill. But while a man is quite unfit to do a woman's work, can it be doubted that a woman brings no honour to herself, or to the Lord, by attempting to do a man's task? The Lord has laid down their places respectively with distinctness. It is ignorance and absurdity to answer such scriptures by the text, that in Christ there is neither male nor female. We do not speak of standing in Christ now, but of their allotted services. In this we hear of difference; and scripture does not obliterate but contrariwise asserts it, and treats the practical denial of it as a scandal brought in by Corinthian headiness. No doubt the new creation is essentially neither male nor female; it is not a race perpetuated in a fleshly way; but all things are of God and in Christ. Notwithstanding, it has been already explained that the man has a relative place as the image and glory of God, being set in a remarkable position between God and the woman in matters of outward decorum.

Returning, however, to the women Evodia and Syntyche, they had devoted themselves to an exceedingly happy and prized service. They joined with those who preached the truth and partook of their obloquy. They helped them, and in that sense "laboured" if you will. At any rate they endured the conflicts of the gospel in its earlier days at Philippi. Why should women expose, themselves? Why go in the way of crowds of soldiers or civil officers? Why should such as they face the unmannerly officials that took advantage of the imperial government to treat with injury those identified with the gospel? Love does not calculate these costs and dangers, but goes calmly forward, come what will, trouble, scorn, or death. No wonder the apostle was grieved to think of differences among such women as these. "Help them" (says he) "with Clement also, and with my other fellow-labourers, whose names are in the book of life."

Finally, he calls them again to rejoice, and now with more emphasis than ever. "Rejoice in the Lord alway." in sorrow? Yes. In affliction, in prison, everywhere. "Rejoice in the Lord alway: and again I say, Rejoice." He did not make a mistake. He did not forget, but meant what he said. "Again I say, Rejoice." Let your moderation go along with it, because along with this joy there might be a certain enthusiastic spirit that would hinder calm judgment. But this is not the character of Christian joy. "Let your moderation be known unto all men;" that is, the meekness and gentleness which bends to the blow, instead of resisting it in the spirit that ever asserts its rights and fights for them. Have rather that spirit which counts nothing as a right to be claimed, but all one has as gifts of grace to be freely used in this world, because one has Christ in view. "Let your moderation be known unto all men," strengthened by this consolatory truth, "the Lord is at hand."

And this nearness of Christ I take simply to be the blessed hope here made a practical power. It is not the Lord at hand to succour one now and here from time to time. No one denies this, which is, or ought to be, no new thing for a Christian. He means the Lord, really, personally, at hand; as he had said in the end of the last chapter, that this was what we look for. "Our conversation is in heaven; from whence we wait for the Lord Jesus Christ as Saviour" for this is the true meaning of it. And this puts the doctrine, as far as there is doctrine in the epistle, in a very clear light. There is no looking at Him as Saviour on the cross merely; but when He comes for us, there will be in the filial sense (as ever in our epistle) "salvation." Thus he anticipates the removal of the last trace of the first Adam; he looks for our being brought fully, even as to the body, into the likeness of the Second Man, the last Adam. This is salvation in truth. Hence he says, "We look for the Lord Jesus Christ as Saviour: who shall change our vile. body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself." It does not matter how unlike they may be, or how opposed; it does not matter what vessels of shame and misery they may have been now; "He is able to subdue all things unto himself."

Then, as to our practical every-day expectation, "the Lord is at hand." And, accordingly, why should one be a prey to care, if this be really so? "Be anxious [or be careful] for nothing; but in everything" this is the resource "in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God." Better not make them known to men; it is a dangerous snare. By all means let them be made known unto God. There is something which ought to be made known unto men, namely, the not fighting for your rights. "Let your moderation be made known unto men." "Let your requests be made known unto God." It is not that you have failed, perhaps, or broken down in some particular. Certainly this is painful and humbling. But it is better for you to lose your character, than for Christ through you to lose His; for you are responsible to display the character of Christ. "Let your moderation be known unto all men. The Lord is at hand." "Let your requests," whatever they may be, "be made known unto God;" and not only so, but "with thanksgiving." You may be perfectly sure of an answer when you make known your requests: therefore let it be with thanksgiving. And what is the result? "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus," feeling, judgment, everything, guarded and governed by this precious peace of God. The peace which God has in everything He will communicate to keep you in everything; and not only so, but the heart, being free from care, will enter into what pleases Him. And therefore, "whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Instead of occupying oneself with all one hears that would cast down, now that we have committed all. that is miserable to God, we can go on delighting in the goodness of God, as well as in its fruits. In God there is ample supply. All we want is, that the eye of faith be a little open; but it is only Christ before the eye that keeps it open.

Then he turns to what had drawn out the epistle. "I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity." So tender, so delicate is his sense, that he would not spare what was needful if there had been any want of thought, but at the same time he hastens to make whatever apology love could suggest. "Not," says he, "that I speak in respect of want: for I have learned, in whatsoever state I am," this is the great design of the epistle; it was not truth that was made known simply, but experience that was grown into "I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through him who strengtheneth me." At the same time he intimates his value for their love, and takes care that his was independence founded on dependence, an independence of circumstances which finds its strength in simple and absolute dependence upon God.

So the apostle lets them know that he owned their hearty love; "not," he says, "because I desire a gift." For no personal end did he mention their grace; "but I desire fruit that may abound to your account." It was not that he wanted more. We know well that as men have sarcastically said, gratitude is a kind of fishing for fresh favours. There was the very reverse in Paul's case. As he tells them, fruit that might abound to their account was all that his heart really yearned after. Their gift to him was "an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." What a God is ours, so to treat that which, connected with the world, Christ Himself calls "unrighteous mammon!" His goodness can even take this up and thus make it fragrant even to Himself. "But my God shall supply all your need." How rich and full he was of the goodness of the God he had proved so long and could recommend so well! And there is not now merely His riches of grace, but he looks forward into the glory where he was going, and can say, "My God shall supply all your need according to his riches in glory by Christ Jesus."

Thus with salutations of love he closes this most characteristic and cheering even of Paul's epistles.