Philippians Week 6

Philippians 3:1-11

Commentary Give Away

Read Passage and make observational notes

Share one observations or ask one question

Pray

Recap

Recap 1:1-26

We have the letter set up and then we see Paul encourage the discouraged Philippians, that all is not lost, but the Gospel is going forth and despite the whole situation, he is unshaken!

Then we saw the motivation for why Paul responded this way; the why he’s thinking about his imprisonment this way.

Recap 1:27-2:30

This is the second major section of the letter and here we see the famous Christ Hymn (2:5-11), but first the imperative in 1:27. With this, think about what the point of putting the Christ Hymn in is. We see that this the hymn is putting toward Christian unity (read 2:2-5).

In this next section we are going to see how this plays out. In this, we are going to see Paul, Timothy, and Epaphroditus as example of people working toward Christian unity. Especially in light of 2:12 (which along with 1:27-2:4) is supposed to be the response to the Christ Hymn.

After this, we get a charge on what to do with this, and then giving two examples of those who are humble for the sake of Unity

Verse by Verse Exposition

Philippians 3:1-6

Verse 1 somewhat stands on its own, and its content makes the final transition to a new section (I am saying that the transition started in verse 19). With this, this verse also expresses that this is certainly a friendship letter.

This transition is realized in verse 2 as we see the Philippians are exposed to the exact opposite of Timothy and Epaphroditus. Those who are dogs, evildoers, and mutilate the flesh.

This group of evildoers is being contrasted with Paul, TImothy, and Epaphroditus and evidently they believed that they are secured by their flesh.

Verse two is rhetorically excellent! It could be rendered “Look” at the dogs, look at the evildoers, look at the mutilation!”

The word behind “mutilate the flesh” could be referring to a cutting of the flesh, which is how it is used in Leviticus 21:5, or it could be a Jewish people putting their confidence in their circumcision. It is most likely that this is a Jewish people group, we can confidently say this because of Paul’s rather Jewish response, and the three charges he brings up would be uniquely challenging to a Jewish person.

In verse 3, Paul corrects this view by saying, “For we are the circumcision.” We can think about this within the scope of Deuteronomy 30:6, “And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live.” This is the real circumcision and this is the circumcision that Paul is talking about here. We could also look to verses such as Romans 2:28, “For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical.” With this in mind, Paul somewhat ironically counters those who are trying to make Jews of Gentiles. However, here Paul is saying that not only does circumcision not save you and doesn’t signify true obedience to Christ, but that they are actually truly unclean, hence the use of “dog.”

To extend this point made in verse 3, Paul says that our worship of God is not even of the flesh! We worship God by the Spirit of God Himself! More than that, our boast is in Christ! So surely, there is no boast in the flesh.

Paul now moves to show that perhaps they may boast in the flesh, but Paul, who doesn’t boast in the flesh, has more reason to boast in the flesh than they do.

Verse 6 is interesting, as Paul says “as to righteousness under the law, blameless.” This should not shake us to say that there is righteousness under the law, as we read verse 9, “and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.” Here we see that Paul is speaking (in verse 6) of a righteousness that is not from God, but a “personal” righteousness. This then likely means that he was “blameless” in his understanding of the Law, a pharisaical understanding. This is ratified by us understanding that what is in Christ, is the righteousness of Christ to (imputed) Christians. In other words, the righteousness of God, while this would be the righteousness of man. To put it even shorter, keep Galatians 2:21 in mind.

Philippians 3:7-11

In verse 7, we see Paul relinquish all of these supposed gains. Because Paul found that what he valued was of no real value; these are the things that these judaizers valued.

This means, as we see Christ, as He is, as being of supreme value, when we look at other things, we see that as we gain them, we have not gained, but actually have gained a loss.

In verse 8, what we’re seeing in this verse could also be said as” what we consider as an advantage is in reality a disadvantage.” Along with this, verse 9 is explanatory, as we see that these things are now counted as a loss because of the “surpassingness” of Christ. The challenge at this point is for us to ask ourselves, are we truly sympathetic with Paul here? Do we truly share this view? Paul is the one who is right, but do we count all as a loss, because we know Christ as better than everything else?

After the word, “surpassing worth of knowing” we see “knowing.” This is not a cerebral knowledge per se, but a spiritual revelation of what is reality. That reality is having acquaintance with or spiritual union with Christ.

The phrase “For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ” is also explanatory. As we saw before, if one truly knows Christ as all in all/greater than all things the world could offer then they will find all things of lesser value then Christ, and when they gain something of the world, they find that they have only gained a loss. This is evidently something Paul is still doing, as He knows Christ as great and is working to know Him as greater and greater. This happens in part by counting things that are worldly gains as “rubbish.” This word “rubbish” is a striking word, which is communicating the concept of something of no worth. For effect, I think we could say something along the lines of “water at the bottom of the trash bag.”

This rendering of all worldly gain as garbage water is “in order that,” with this, we are seeing that the purpose is to “gain Christ.” Notice the literary mastery here of the gain/loss language. Also notice the eschatological tone here. That is, Paul already has Christ, but this is likely a future and ultimate gaining of Christ. For present terms, this is abandoning all in order that we may get Christ! In other words, losing everything is gaining everything (Christ)! However, it’s best not to spill too much ink yet, because the “and” at the beginning of verse 9 is explanatory.

Verse 9, explains to us what it means to “gain Christ.” In it we see that gaining Christ is being found in Him, this is, being justified by Him, having His righteousness that comes through the faith of the believer in Christ.

The righteousness at the beginning of verse 9 is evidently different from the righteousness in the law in verse 6 because this righteousness in the law is a righteousness that Paul doesn’t have. While the uprightness before man is something that he does in verse 6. However, what is in verse 9, is saying that Paul is saying he will not have a justifying, forensic, covenantal, eschatological righteousness from his own doing. This may be relatively complex, but the idea that should be grasped is that Paul will not be found in Christ because of his own righteousness.

What is also notable in this verse is, “but that which comes through faith in Christ, the righteousness from God that depends on faith.” This is decidedly protestant and reading it makes me even more protestant. I say this because this is justification. Faith in Christ that appropriates His righteousness, which is a forensic (courtroom) righteousness. This righteousness does not come from righteousness that comes from man, for that could never justify, but by faith in Christ. This righteousness is the righteousness from God (not our own) that is depending on faith. Simply put, when one puts their faith in Christ, they are seen as righteous in His eyes, and they get His righteousness vicariously. I do have to say though that this may be compelling to make the main point, but it is not the main point of the passage, as it is apart of a list leading to taking part in the resurrection that started with gaining Christ, which stemmed from His “surpassingness.”

Verse 10, is an extension of what’s happening in verse 8-9. That is, when you’re justified, you will also know Him and the power of His resurrection. Essentially, this is a series or a list of things all culminating in verse 11.

Verse 11 is communicating that if what has been listed above is true of you (i.e. found in Christ, justified by faith in Christ, knowing the power of His resurrection, and notably having fellowship in His sufferings) then you will take part in the resurrection. To get a pastoral grasp on this, see my notes on 1:29 (starts with, “Perhaps verse 29-30…”).

Overview