Am I Enough Like Jesus?
Have we already arrived?
Were gain to me (ἐν μοι κερδη [en moi kerdē]). “Were gains (plural, see on 1:21) to me (ethical dative).” Paul had natural pride in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin. Have I counted (ἡγημαι [hēgēmai]). Perfect middle indicative, state of completion and still true. Loss (ζημιαν [zēmian]). Old word for damage, loss. In N. T. only in Phil. and Acts 27:10, 21. Debit side of the ledger, not credit.
Yea, verily, and (ἀλλα μεν οὐν γε και [alla men oun ge kai]). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (ἡγουμαι [hēgoumai]), “I still count all things loss for the excellency of the knowledge (το ὑπερεχον [to huperechon], the surpassingness, neuter articular participle of ὑπερεχω [huperechō], Phil. 2:3) of Christ Jesus my Lord.” Dung (σκυβαλα [skubala]). Late word of uncertain etymology, either connected with σκωρ [skōr] (dung) or from ἐς κυνας βαλλω [es kunas ballō], to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N. T. That I may gain Christ (ἱνα Χριστον κερδησω [hina Christon kerdēsō]). First aorist active subjunctive of κερδαω [kerdaō], Ionic form for κερδαινω [kerdainō] with ἱνα [hina] in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.
Through faith in Christ (δια πιστεως Χριστου [dia pisteōs Christou]). The objective genitive Χριστου [Christou], not subjective, as in Gal. 2:16, 20; Rom. 3:22. Explained further by ἐπι τῃ πιστει [epi tēi pistei] (on the basis of faith) as in Acts 3:16.
That I may know him (του γνωναι αὐτον [tou gnōnai auton]). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of γινωσκω [ginōskō], to have personal acquaintance or experience with. This is Paul’s major passion, to get more knowledge of Christ by experience. The power of his resurrection (την δυναμιν της ἀναστασεως αὐτου [tēn dunamin tēs anastaseōs autou]). Power (Lightfoot) in the sense of assurance to believers in immortality (1 Cor. 15:14f.; Rom. 8:11), in the triumph over sin (Rom. 4:24f.), in the dignity of the body (1 Cor. 6:13ff.; Phil. 3:21), in stimulating the moral and spiritual life (Gal. 2:20; Rom. 6:4f.; Col. 2:12; Eph. 2:5). See Westcott’s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των παθηματων αὐτου [tēn koinōnian tōn pathēmatōn autou]). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Col. 1:24). Becoming conformed to his death (συμμορφιζομενος τῳ θανατῳ αὐτου [summorphizomenos tōi thanatōi autou]). Present passive participle of συμμορφιζω [summorphizō], late verb from συμμορφος [summorphos], found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See Rom. 6:4 for συμφυτοι [sumphutoi] in like sense and 2 Cor. 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle’s Christian experience unveiled” (Kennedy).
If by any means I may attain (εἰ πως καταντησω [ei pōs katantēsō]). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For εἰ πως [ei pōs], see Rom. 1:10; 11:14 where παραζηλωσω [parazēlōsō] can be either future indicative or aorist subjunctive like καταντησω [katantēsō] here (see subjunctive καταλαβω [katalabō] in verse 12), late compound verb κατανταω [katantaō]. Resurrection (ἐξαναστασιν [exanastasin]). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double ἐξ [ex] (τεν ἐξαναστασιν την ἐκ νεκρων [ten exanastasin tēn ek nekrōn]). Paul is not denying a general resurrection by this language, but emphasizing that of believers.
Not that (οὐχ ὁτι [ouch hoti]). To guard against a misunderstanding as in John 6:26; 12:6; 2 Cor. 1:24; Phil. 4:11, 17. I have already obtained (ἠδη ἐλαβον [ēdē elabon]). Rather, “I did already obtain,” constative second aorist active indicative of λαμβανω [lambanō], summing up all his previous experiences as a single event. Or am already made perfect (ἠ ἠδη τετελειωμαι [ē ēdē teteleiōmai]). Perfect passive indicative (state of completion) of τελειοω [teleioō], old verb from τελειος [teleios] and that from τελος [telos] (end). Paul pointedly denies that he has reached a spiritual impasse of non-development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. But I press on (διωκω δε [diōkō de]). He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω [diōkō], as in 1 Cor. 14:1; Rom. 9:30; 1 Tim. 6:11). If so be that (εἰ και [ei kai]). “I follow after.” The condition (third class, εἰ—καταλαβω [ei—katalabō], second aorist active subjunctive of καταλαμβανω [katalambanō]) is really a sort of purpose clause or aim. There are plenty of examples in the Koiné of the use of εἰ [ei] and the subjunctive as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for which (ἐφʼ ᾡ [eph’ hōi], purpose expressed by ἐπι [epi]) I was laid hold of (κατελημφθην [katelēmphthēn], first aorist passive of the same verb καταλαμβανω [katalambanō]) by Christ Jesus.” His conversion was the beginning, not the end of the chase.
Not yet (οὐπω [oupō]). But some MSS. read οὐ [ou] (not). To have apprehended (κατειληφεναι [kateilēphenai]). Perfect active infinitive of same verb καταλαμβανω [katalambanō] (perfective use of κατα [kata], to grasp completely). Surely denial enough. But one thing (ἑν δε [hen de]). No verb in the Greek. We can supply ποιω [poiō] (I do) or διωκω [diōkō] (I keep on in the chase), but no verb is really needed. “When all is said, the greatest art is to limit and isolate oneself” (Goethe), concentration. Forgetting the things which are behind (τα μεν ὀπισω ἐπιλανθανομενος [ta men opisō epilanthanomenos]). Common verb, usually with the genitive, but the accusative in the Koiné is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it). Stretching forward (ἐπεκτεινομενος [epekteinomenos]). Present direct middle participle of the old double compound ἐπεκτεινω [epekteinō] (stretching myself out towards). Metaphor of a runner leaning forward as he runs.
Toward the goal (κατα σκοπον [kata skopon]). “Down upon the goal,” who is Jesus himself to whom we must continually look as we run (Heb. 12:2). The word means a watchman, then the goal or mark. Only here in N. T. Unto the prize (εἰς το βραβειον [eis to brabeion]). Late word (Menander and inscriptions) from βραβευς [brabeus] (umpire who awards the prize). In N. T. only here and 1 Cor. 9:24. Of the high calling (της ἀνω κλησεως [tēs anō klēseōs]). Literally, “of the upward calling.” The goal continually moves forward as we press on, but yet never out of sight.
As many as be perfect (ὁσοι τελειοι [hosoi teleioi]). Here the term τελειοι [teleioi] means relative perfection, not the absolute perfection so pointedly denied in verse 12. Paul here includes himself in the group of spiritual adults (see Heb. 5:13). Let us be thus minded (τουτο φρονωμεν [touto phronōmen]). Present active volitive subjunctive of φρονεω [phroneō]. “Let us keep on thinking this,” viz. that we have not yet attained absolute perfection. If ye are otherwise minded (εἰ τι ἑτερως φρονειτε [ei ti heterōs phroneite]). Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect. Shall God reveal unto you (ὁ θεος ὑμιν ἀποκαλυψει [ho theos humin apokalupsei]). He turns such cases over to God. What else can he do with them? Whereunto we have already come (εἰς ὁ ἐφθασαμεν [eis ho ephthasamen]). First aorist active indicative of φθανω [phthanō], originally to come before as in 1 Thess. 4:15, but usually in the Koiné simply to arrive, attain to, as here.
By that same rule let us walk (τῳ αὐτῳ στοιχειν [tōi autōi stoichein]) Aleph A B do not have κανονι [kanoni] (rule). Besides στοιχειν [stoichein] is the absolute present active infinitive which sometimes occurs instead of the principal verb as in Rom. 12:15. Paul means simply this that, having come thus far, the thing to do is to go “in the same path” (τῳ αὐτῳ [tōi autōi]) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.
Imitators together of me (συνμιμηται μου [sunmimētai mou]). Found only here so far, though Plato uses συμμιμεισθαι [summimeisthai]. “Vie with each other in imitating me” (Lightfoot). Mark (σκοπειτε [skopeite]). Old verb from σκοπος [skopos] (verse 14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Rom. 16:17. An ensample (τυπον [tupon]). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thess. 1:7; 1 Cor. 10:6, 11; Rom. 5:14; 6:17).
I told you often (πολλακις ἐλεγον [pollakis elegon]). Imperfect active, repetition in Paul’s warnings to them. Even weeping (και κλαιων [kai klaiōn]). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2 Cor. 2:4). The enemies of the cross of Christ (τους ἐχθρους του σταυρου του Χριστου [tous echthrous tou staurou tou Christou]). Either the Judaizers who denied the value of the cross of Christ (Gal. 5:11; 6:12, 14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4).
Whose god is the belly (οὑ το θεος ἡ κοιλια [hou to theos hē koilia]). The comic poet Eupolis uses the rare word Κοιλιοδαιμων [Koiliodaimōn] for one who makes a god of his belly and Seneca speaks of one who abdomini servit. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame. Who mind earthly things (οἱ τα ἐπιγεια φρονουντες [hoi ta epigeia phronountes]). Anacoluthon. The nominative does not refer to πολλοι [polloi] at the beginning, but with the accusative τους ἐχθρους [tous echthrous] in between. See Mark 12:40.
Our citizenship (ἡμων το πολιτευμα [hēmōn to politeuma]). Old word from πιλιτευω [piliteuō] (Phil. 1:27), but only here in N. T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John 18:36). Milligan (Vocabulary) doubts if commentators are entitled to translate it here: “We are a colony of heaven,” because such a translation reverses the relation between the colony and the mother city. But certainly here Paul’s heart is in heaven. We wait for (ἀπεκδεχομεθα [apekdechometha]). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul’s eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.
Shall fashion anew (μετασχηματισει [metaschēmatisei]). Future active indicative of μετασχηματιζω [metaschēmatizō] for which see 1 Cor. 4:6; 2 Cor. 11:13ff. Conformed to (συμμορφον [summorphon]). For which (συν, μορφη [sun, morphē]) see Rom. 8:29, only N. T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ’s glory (1 Cor. 15:54f.). According to the working (κατα την ἐνεργειαν [kata tēn energeian]). “According to the energy.” If any one doubts the power of Christ to do this transformation, Paul replies that he has power “even to subject all things unto himself.”