Commentary on Philippians 3.1–4.23

“Finally, my brothers, rejoice in the Lord. To write the same things to you is not tiresome to me, but for you it is necessary.” He shows the care he has for their progress, since he is not reluctant to write to them what is necessary for their benefit.

“Beware of the dogs, beware of the evil workers, beware of the mutilation.” He means those who, envying the gentiles, had overturned the Galatians by the crookedness of their talk, persuading them to be circumcised. He teaches that they are to be avoided and spurned in every way, as dogs that first bark and then, with savage bite, work evil on the flesh.

“For we are the circumcision, who serve God in the spirit and glory in Christ Jesus and have no confidence in the flesh; though I too might have confidence even in the flesh.” It is plain that believers circumcise their own hearts, so that, the cloud of error cut away, they may look upon and recognize the Lord of creation. This is to serve God in the spirit and to glory in the Lord Jesus Christ, who gave the law of the spirit so that the glory of the flesh might be made empty. Yet the Apostle had this confidence too, that if he wished he could glory in circumcision of the flesh; but knowing that this glory is empty, he rejected it.

“If anyone thinks he has confidence in the flesh, I more: circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; according to the Law a Pharisee, according to zeal persecuting the church of God, according to the righteousness that is from the Law living blameless. But the things that had been gains to me, these I have counted losses for Christ's sake.” As far as the observance of the Law is concerned, and the keeping of its righteousness, and zeal for the sect of the Pharisees, and the zeal of ancestral tradition in persecuting the church, he had no equal; for in the other things those who were likewise Jews by nature were his companions. But the things that seemed gains according to human understanding were found, in comparison with Christ, to be losses. Why losses, except because it was no longer the time for the Law to be kept? For all these things were empty, and hindrances to approaching grace; and because these are fleshly, but ours are spiritual. He says that he is of the tribe of Benjamin in order to exalt his race above those who draw their origin from the patriarchs, the sons of Jacob's concubines, or because of those who were proselytes. Hence he says, “I more, by circumcision of the eighth day, of the race of Israel,” to show that he is first among the Jews, but that he despises this because of the hope promised by Christ. Yet they were called Hebrews because of Abraham; for a letter was changed for the sake of sound, so that they were not called Abraei but Hebraei; as among the ancients, when “medidie” was said and was awkward, a letter was changed so that “meridie” was said. For if the origin is from Abraham, the name too ought to be drawn from him, not from Heber, who is six generations above Abraham (Gen 11:14–26). For if the human race began to be re-formed in Abraham, and he is the father of faith, from him come both the name and the Hebrew language. For the first language, which was without a name, when it is restored to him, takes its name from him. For there is no reason why it should draw its name from Heber; for Abraham was a Chaldaean, yet the Hebrews do not have the Chaldaean language.

“Indeed, I count all things loss because of the surpassing knowledge of Christ Jesus my Lord, for whom I have counted all things loss and regard them as dung, so that I may gain Christ, and be found in him not having my own righteousness, which is from the Law, but that which is through faith in Christ, which is from God, righteousness upon faith, to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, if somehow I may attain to the resurrection from the dead.” Since above he was speaking of Abraham's race and of the Law and its righteousnesses and the merits of those who observe it, counting all these things a detriment in comparison with the Saviour's promises, he now adds that not only these, but “all things are loss because of the surpassing knowledge,” he says, “of Christ Jesus my Lord.” After the Law and its righteousnesses, what will these “all things” be, unless that the knowledge of Christ is to be put before the very life of body and soul? For if, as he says to the Colossians, in Christ are hidden all the treasures of wisdom and knowledge (Col 2:3), all things whatever are to be counted of no importance, so that it may be granted to attain to the excellence of this wisdom and knowledge. The righteousness, then, that is from faith, not from the Law, suffices, indeed abounds, for salvation, which is granted by the grace of God from the knowledge of Christ. For the knowledge of the mystery of his incarnation, passion, and resurrection is the perfection of life and the treasure of wisdom; for where wisdom is, there is life too, because there is no life where there is folly. Indeed, Solomon says: “A fool does evil through laughter” (Prov 10:23). For one who understands that for his sake Christ became man and suffered and, death conquered, rose again, despising and spurning all things, follows him by whose protection he sees himself freed from death, seeking ways to deserve him, so that he may repay him at least in something, and so merit to obtain still greater promises in the resurrection.

“Not that I have already received, or am already justified, or am already perfect; but I follow on, if I may lay hold of that for which I also was laid hold of by Christ Jesus.” Since in the whole letter he testifies that he rejoices in them, and praises their obedience and faith, lest perhaps, as human beings, they be lifted up with pride, as if they were already worthy, he now declares openly in his own person that he still lacks something for fulfilling justification, so that they may strive to add to their good works. For if this man, endowed with such dignity, confesses that he still lacks perfection, how much more should they understand that they must labour to obtain the merits of justifications! Therefore he added: “But I follow on,” he says, “that I may lay hold of that for which I was laid hold of by Christ.” For while he was tossed with error and turmoil of mind, distrusting the Lord's way, the mercy of God laid hold of him on the road, as one fleeing the grace of Christ, while he was going to disturb and afflict the church, so that he might learn the gift of God and the grace he was refusing, and know that it is gain even to die for it; and therefore that he could not harm believers, but himself, if he did not believe, who in ignorance was pursuing a saving thing. For this, then, he was laid hold of, that is, sought out and found by God's foreknowledge, and he learned the mystery of Christ; so that, increasing his merits through his whole life, he may lay hold of the appointed reward, having deserved him whom he learned was killed for his sake.

“Brothers, I do not think that I have yet laid hold. But one thing: forgetting the things that are behind and stretching out to those that are ahead, I press on toward the goal, to the prize of God's heavenly calling.” This is what he said above: he indicates that he labours so as to make progress daily for the better, always stretching out to greater things; so that, forgetting what is past, he may pursue better things; not because they are bad, but because they are small for establishing merit; but one must advance to the better, so as to reach the appointed heavenly reward; for he declares that for such a wonderful and invisible reward one must certainly not strive lightly. “As many, then, as are perfect, let us think this.” Above he denies that he is perfect, but according to the promise, so that something may still be added to his merit; but in comparison with others, who care for divine things more negligently, those are to be called perfect who, applying diligence, walk the way of perfection. This, then, is to be thought: that they advance to the better. “And if you think otherwise in anything, God will reveal this too to you.” He says this so that, if they devise anything further for the practice of a better way of life, they may regard it as God's gift, lest they be puffed up by it.

“Nevertheless, to what we have attained, let us think the same thing and walk in it.” So that no presumption might arise from this, and something be thought revealed by God that was not, he therefore added, saying: “To what we have attained, let us think the same thing”; that is, not to think outside the rule of discipline in the conduct of faith, but to think what is common and modest in the truth of the gospel.

“Be imitators of me, brothers, and observe those who walk so, as you have our pattern.” He wants them to be careful not to be carried off by the subtlety of crooked men, and to note how each one lives and teaches, so that we may be joined to those in whom they have recognized the mind of their teacher. “For many walk, of whom I often told you, and now tell you even weeping, as enemies of the cross of Christ, whose end is destruction, whose god is the belly, and whose glory is in their shame, who think earthly things.” Those he indicates are of the number of those who had overturned the Galatians. For walking with guile, they were subverting the churches of God, preaching under the name of Christ that Judaism was to be practised, as if Christ had been promised to them alone. He mentions them with grief and tears, because they were opposing the salvation of believers, raising questions about foods to be eaten and not eaten, as if salvation were in food, or the belly were god, which they thought was pleased by clean foods according to the Law, glorying in their circumcised private parts; this is to think earthly things; but one who thinks spiritual things glories in faith, hope, and love. But it does not pertain to this passage that he said “whose god is the belly” on account of gain or gluttony.

“But our way of life is in heaven, whence we also await a Saviour, our Lord Jesus Christ, who will transfigure the body of our humility, conformed to the body of his glory, according to his working, by which he can also subject all things to himself.” Those who care for spiritual things are said to live in heaven, though they are still on earth; just as the evil Principalities and Powers, though they themselves are still in the firmament, yet have their way of life on earth. So the deeds of Christians are in heaven, where also is the hope of their salvation, which is Christ, whom every faithful person awaits for the transfiguration of the body of flesh; so that, at the coming of his majesty, he may make what is of earth, clothed in a spiritual garment, conformed to the body of his glory, according to his working, that is, according to his power by which he can subject all things to himself; that is, because through the resurrection of the dead and the change into glory the Lord's power will appear made manifest, subduing all Principalities and Powers, so that he himself may be shown to be God and Lord of all.

“Therefore, my dearest and most longed-for brothers, my joy and crown, so stand in the Lord, beloved.” He admonishes them to persevere in the same faith; for his joy for the present is their constancy, and for the future a crown. For when the disciples are victors in the contest, the teacher will be worthy of a crown.

“I ask Euodia and I beseech Syntyche to think the same thing in the Lord. And I ask you also, true yokefellow, help these women, who laboured with me in the gospel with Clement and the others who are sharers of my works, whose names are in the book of life.” He exhorts Euodia and Syntyche to increase in prudence, with the help of those he mentions, so that, as they had made progress in the works of the gospel, they might make progress also in the knowledge and wisdom of God; and he declares that all these are deservedly held in the book of life.

“Rejoice in the Lord always; again I say, rejoice.” The Apostle, glad at their works and faith, wishes, to heap up his own eagerness, that they, advancing in this pursuit, may always rejoice in the Lord; for this is why he repeats it, to show that he rejoices in them with true affection.

“Let your modesty be known to all men; the Lord is near. Be anxious in nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses every mind, keep your hearts and your understandings in Christ Jesus.” Now by their example he wants to win others; for when their modesty, that is, their reasonable way of life, has been made manifest, their works will shine, and there will not be lacking those who imitate their good; so that they may obtain an increase not only of their own deeds but also of others'; so that, as it has been said (Ps 128:2), they may eat the labours of their fruits. For when the fruit of their works wins others to good work, the labours of those who have been won will profit those by whose example they began to imitate good works. “The Lord,” he says, “is near. Be anxious in nothing”: that is, they ought to be prepared and to keep watch in prayer and supplication, giving thanks to God, putting aside the care of the world, hoping for and having before their eyes what the Lord promised; hence he teaches that thanks are to be given to him; for when the Lord is at hand, the anxiety of the world ceases. For why should they be anxious about a thing soon to perish? “And therefore let your requests,” he says, “be made known to God.” This knowledge comes by assiduity and watchfulness in prayer. Then at last, with the defences of his peace, which surpasses every mind, may he keep your hearts in Christ Jesus. He said this because one who has peace with God does not fear any hostile mind; for everyone who loves God in Christ Jesus is safe in God's peace. For who would not fear one whom he knows to be a friend of God?

“For the rest, brothers, whatever things are true, whatever magnificent, whatever just, whatever holy, whatever lovely, whatever praiseworthy, if there is any virtue, if any praise of discipline, think on these things. What you have learned and received and heard and seen in me, do these things; and the God of peace will be with you.” In conclusion he sets out what remained for imitating perfection: so that, thinking and doing the things that not only do not fall under blame but are even worthy of praise, following the Apostle's pattern, they may have the God of peace with them. Our God is truly the God of peace, who, though not asked, as one powerful, nor timid, as one weak, exhorts to peace, so much so that he even pardons sins committed against himself; though he could certainly, by the terror of his manifest power and his ineffable greatness, compel even the unwilling not to peace but to subjection. But such peace is the world's, not God's, whose very nature is peace.

“I rejoiced greatly in the Lord that now at length you have flourished again in thinking of me, as you were indeed thinking, but you were occupied.” Now he shows that his eagerness has been made more ready; because in that in which they had become more negligent, applying diligence, they repeated their former work, mindful of their Apostle, so as to send their fruits to him to be stored in the heavenly barn, where neither moth nor rust destroys (Matt 6:19–20). “Not that I speak because of want; for I have learned to be content in whatever state I am. I know both how to abound and how to be humbled (everywhere and in all things I have been instructed), both to be filled and to be hungry, both to abound and to suffer need; I can do all things in him who strengthens me.” He testifies that he rejoices in this work of theirs not for his own sake, but that he is content above all in their progress, with God's help; so that he was neither saddened by want nor elated by abundance, knowing that abundance often lifts one up, while want endured acquires heavenly riches. Yet he declares their works toward him kind; for they benefited the needs of many.

“And you yourselves know, Philippians, that in the beginning of the gospel, when I set out from Macedonia, no church shared with me in the account of giving and receiving except you alone; for even in Thessalonica you sent once and again for my needs: not that I seek the gift, but I seek the fruit increasing to your account.” He recalls these things so that, hearing that their works are remembered and praised, they may not doubt that they are credited before God, but may rather apply zeal for the faith.

“But I have received all things and abound; I am filled, having received from Epaphroditus the things sent by you, an odour of sweet fragrance, an acceptable sacrifice, pleasing to God.” He does not idly admonish that it ought to be done, nor exhort from elsewhere what he declares has been done; except that it seemed to have been done either more negligently or less abundantly than had been their custom; so that, recalling their former works, they might know that they had done less than they had begun. For although he does not disapprove the deed, but indicates that they had been more devoted in this work before, yet it is pleasing, and God credits it as a sacrifice that pleases. Indeed, the Lord says: “Give alms, and behold, all things are clean for you” (Luke 11:41). How pleasing a work it is, then, that it cleanses every stain and filth of a person!

“But may my God fulfil every desire of yours according to his riches in glory in Christ Jesus.” He made a distinction, saying “my God,” so that, according to what he granted to his merits, help might be present to their desires too, in the abundance of the greatness of his goodness, in the glory of Christ Jesus. It is the glory of Christ Jesus when by God's will the desires of Christians are fulfilled according to the discipline of the gospel.

“To God and our Father be glory for ages of ages. Amen.” Here he made no distinction, but said generally: “To God and our Father be glory.” He is God because of fear, but Father for the sake of honour and because from him is all origin; for he himself said in the prophet Malachi: “If I am God, where is my fear? And if I am Father, where is my honour?” (Mal 1:6). “Greet every saint in Christ Jesus.” Greet in Christ Jesus the one who sanctifies himself, so that he may be held worthy of Christ, who said: “Be holy, for I am holy, the Lord your God” (Lev 19:2).

“The brothers who are with me greet you.” The greeting of brothers gives comfort to one another, for it presents as it were images of those who are separated. “All the saints greet you, especially those who are of Caesar's household.” He indicates that those who are of Caesar's household have a more ready affection toward them; and he shows these to be superior to the brothers mentioned above, because he calls them saints too.

“The grace of our Lord Jesus Christ be with your spirit. Amen.” Since questions arise about the person of the Saviour, here, to prove the solidity of the divinity in him, he wishes the protection of his grace for our spirit.