Philippians

3:17-4:1

5. Warnings and appeals, 3:1-4:1

iv] Stand firm in the Lord

The passage before us is part of a larger section in Paul's letter which serves to warn the Philippians about the false teachings of the Circumcision Party who, in their teachings, undermine "the righteousness which comes from faith/faithfulness in/of Christ", 3:1-21. Paul calls on his readers to not imitate these "enemies of the cross of Christ", but rather, imitate their founding apostle and so realize the fullness of new life in Christ, now and into eternity.

The structure of the passage is simple enough. Paul begins by asking his readers to imitate him, their founding apostle, v17, and goes on to explain why, namely because there are many whose "walk" does not conform to truth, v18-19, while those whose "walk" does conform to the truth will be blessed - theirs is "the eschatological prize", Fee, v20-21. Paul concludes with an appeal to his readers that they remain steadfast in their relationship with the Lord, 4:1.

Most commentators identify "the enemies of the cross of Christ", v18, with "the dogs, the evil workers who mutilate the flesh", v2, ie. judaizers, members of the circumcision party. So, the problem underpinning Paul's words in this passage is the same as that in v1-16, namely nomism. The problem of nomism is addressed in detail in Romans and Galatians, but given the "evangelistic" work of the circumcision party, the problem was spreading into many of Paul's mission churches. Nomism (nomistic / pietistic Christianity), the heresy promoted by the members of the circumcision party, is the belief that, although a person is justified (set right before God, judged covenant compliant) on the basis of Christ's faithfulness ("faith of Christ") appropriated through faith, law-obedience ("works of the law" - obedience to the law of Moses) is essential to restrain sin and shape holiness (sanctify) for the maintenance of right-standing before God (covenant compliance) and thus the appropriation of God's promised blessings (the promised blessings of the Abrahamic covenant = life = the gift of the holy Spirit, etc.). As far as Paul was concerned, the full entitlement of covenant blessing are ours in Christ apart from the law. To return to the law is to undermine grace. Not all commentators hold the view that the "enemies" in v17-21 are the same as v1-16. For example, Beare thinks Paul is addressing "the danger of antinomianism, the casting aside of all restraints, the degeneration of freedom into license."

Paul exhorts his readers to follow his example.

ginesqe (ginomai) pres. imp. "-" - become, be. "Make a united effort to follow the example I have given you", Barclay.

summimhtai (hV ou) "join with others in following [my] example" - fellow imitators, imitators together. This compound word, "fellow-imitators", is a hapax legomenon, a once only use in the NT. The idea is of putting into practice / imitating ones teacher under the Lord as they themselves imitate the Lord. "Do your best imitation of me in your lives", Junkins.

adelfoi (oV) "brothers" - Vocative. "Brothers and sisters, join with ......"

skopeite (skopew) pres. imp. "take note of" - keep an eye on, pay attention to, take notice of. "Mark well", Cassirer.

touV "those" - the ones.

peripatountaV (peripatew) pres. part. "who live" - waking about = conducting oneself. The participle is adjectival, modifying "the ones", as NIV. Reflecting OT language, "walk in the way of the Lord". "Who behave", Berkeley.

kaqwV "according to" - as, just as.

tupon (oV) "the pattern" - example, type, pattern, model. "Let my example be the standard by which you can tell who are the genuine Christians", Phillips.

The negative reason why the Philippians should follow Paul's example is now outlined, namely their are many whose "walk" leads to death, v18-19.

gar "for" - for. Expressing cause/reason. Providing the reason why the Philippians should follow Paul's example, "because there are many whose walk is the exact opposite", Fee.

pollakiV adv. "[I have] often [told you]" - many times.

elegon (legw) imperf. "told" - said. The imperfect is iterative expressing repeated action; "mentioned".

klaiwn (klaiw) pres. part. "with tears" - [but now also I say] weeping.

polloi adj. "many" - The "many" being "the dogs", "the mutilators of the flesh", judaizers, those who have adopted the heretical nomism promoted by the circumcision party, as noted above. Paul's language at times implies that these enemies are outside the Philippian congregation, and at other times within the congregation. This fact is often used to support the argument that Paul is speaking of a different group of people in this passage. Yet, if we are dealing with a judaizing influence upon the Philippian congregation, those who promote the nomistic heresy (probably from the Jerusalem church) are obviously visitors, outsiders, but their "converts", those who have adopted their teaching, are obviously inside the Philippian congregation.

peripatousin (peripatew) pres. "live" - walk. This word is often used of living the Christian life and so supports the view that these "enemies of the cross" are members of the Christian church, rather than Jews or secular persecutors.

touV ecqrouV (oV) "enemies" - the enemies [of the cross]. Taking the accusative after ou}V, "whom .... I say the enemies of the cross of Christ". The genitive "of the cross" is adjectival, limiting "the enemies", and "Christ" limiting "the cross". This is the first of five descriptions of these "false teachers." Presumably they are enemies of the cross in that by their teaching they undermine the redemptive power of the cross.

w|n "their" - of whom. Forming the first of two genitive relative clauses, functioning adjectivally by limiting polloi "many", "many whose end [is] destruction, whose god [is] their stomach and glory [is] in their shame".

to teloV (oV) "destiny" - end, goal. Taking the nominative case in agreement with polloi, although some suggest an anacoluthon, ie. Paul has lost track of his syntax, so Reumann. The sense "goal" is probably intended. The nomists seek to progress their Christian lives by submission to the law, thus moving themselves toward holiness, but all they are doing is moving themselves toward "destruction". This is the second description of the "false teachers". "They are doomed to destruction", Barclay.

hJ koilia (a) "stomach" - This third description of the "false teachers" is allusive to say the least. Possibly: i] "physical satisfaction", Bruce ("the flesh", as opposed to "the Spirit", O'Brien, Silva), "appetite", Phillips. Although certainly understood this way by many commentators and translations, it seems unlikely that Paul sees a libertine / hedonistic problem in the Philippian congregation such that they "have failed to accept the death of the old life", O'Brien; ii] Deuteronomic food laws. If these "enemies of the cross" are the judaizers then the "appetite" possibly has to do with strict adherence to food laws; their god is law-obedience. Taking Paul's cryptic comment as a reference to food laws, dietary laws, has both ancient and modern precedence, eg. Augusine, Barth, Melick, Hawthorne, Muller, cf. Rom.16:17-18. This seems the best way to understand what Paul is saying; iii] Sexual appetite. There is the suggestion that the word can be used to mean "lust", the problem then being "sexual licence", Bruce, Martin, Fowl; iv] Circumcision. The word is sometimes used in the LXX for the male sexual organ and thus both koilia and aiscunh may be serving as euphemisms for the circumcised male organ. This view is not widely held; [iv] General. At least we can say "these people have set their minds on earthly things", Fee, "that sphere of things which is opposed by Christ and which is passing away", Houlden.

th/ aiscunh/ (h) "shame" - As with "stomach", Paul's intended sense is unclear. Similar arguments are developed for this word as for "stomach", but it does seem likely that Paul is alluding to circumcision. This serves as the fourth description of the "false teachers." They see their Christian lives progressed by their scrupulous observance of the Mosaic law; they have come to glory in their own rectitude rather than the righteousness / faithfulness of Christ.

oiJ .... fronounteV (fronew) pres. part. "[who] mind [earthly things]" - the ones thinking, considering. The participle functions as a substantive. The fifth description of the "false teachers." The nomists are concerned with values which pass away, values that are without eternal qualities. "These men of earthly mind", Moffatt.

The positive reason why the Philippians should follow Paul's example is now provided, namely Paul's "walk" leads to life, v20-21.

gar "for" - Explanatory / argumentative; "on the other hand", Zerwick #472. "As for ourselves however", Cassirer.

hJmwn "our" - Emphatic position.

to politeuma (a) "citizenship" - society, community, commonwealth, state. As of holding membership in a heavenly commonwealth / "civic association", Reumann; "we are citizens of heaven", CEV, so NAB.

en ouranoiV (oV) "in heaven" - The dwelling place of God.

kai "and" - Probably "from there we also eagerly await ...."

apekdecomeqa (apekdecomai) pres. "we eagerly await" - "We never stop anticipating the return of the Master", Junkins.

swthra (hr hroV) "a Savior" - Moule suggests a version of Colwell's rule applies here where the article is assumed; "the Savior, the Lord Jesus Christ." So, Paul is probably using "Savior" as a title, rather than a function, although as Savior, Christ saves.

ex ou| "from there" - out of which. Out of heaven, not out of the heavenly commonwealth. "From there", NRSV.

o}V "who" - who. The subject is Christ.

kata + acc. "by" - according to. The NIV (as do many translations) opts for an instrumental sense, although this preposition is not usually instrumental. With the accusative it primarily means "in accordance with", sometimes leaning toward "because of", cf. BAGD. "Effectively exercising that power which he has to make everything subject to himself", Bruce.

tou dunasqai (dunamai) pres. pas. inf. "[the power] that enables" - [the working / power / operation / action] to the ability. The genitive articular infinitive is probably epexegetic explaining the substantive "working/power". "In accord with the power that enables him."

kai "-" - but, and. Here probably "also"; "in accord with the power that enables him also to subject everything to him."

uJpataxai (uJpotassw) aor. inf. "to bring" - to subject, subdue, subordinate, put under. The infinitive is complementary, completing the verbal sense of the infinitive "to be able".

autw/ pro. "his [control]" - [everything] to him. Taking a reflective sense, "to himself."

metaschmatisei (metaschmatizw) fut. "will transform" - transform, refashion, change. Obviously transform into the resurrection body as possessed by Christ.

thV tapeinwsewV (iV ewV) "[our] lowly [body]" - [the body] of humiliation [of ours]. The genitive is adjectival, descriptive. "Insignificant / humble / lowly body", but possibly a genitive of quality, "the body that belongs to our lowly estate", Moffatt.

summorfon acc. adj. "so that they will be like" - conformity. "Similar in form", BAGD. Agreeing with "the body", so "the body that belongs to our lowly estate, [a body] similar in form to/with the body of his glory." Probably Paul intends "exactly like", Barclay, rather than "resemble", Goodspeed. Christ's glorious body is obviously his resurrected body.

It is unclear whether this verse is intended to conclude the exhortation commenced in 3:17, or introduce the next passage. Reumann suggests that the whole of 4:1-9 draws the consequences from what precedes, namely 3:2-21.

w{ste "therefore" - thus, so that, in order that. Consequential seems best; "well then", Moffatt.

epipoqhtoi adj. "[you whom I love and] long for" - longed for, cherished, deeply desired.

cara kai stefanoV mou "my joy and crown" - Obviously expressing a source of pride, so "how proud I am of you", TEV.

ou{twV "that is how" - in this way, thus. "On the basis of what I have told you", Danker.

sthkete (sthkw) pres. imp. "you should stand firm" - stand. "This, my dear friends, is how you must demonstrate your unswerving loyalty to the Lord", Barclay.

Philippians Introduction

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