Kehillah in Philippi 3

1 As to the rest, Achim b’Moshiach of mine, have simcha in Adoneinu [1:25; 2:18,28,29; 4:4]. To keep writing the zelba thing [l:4,18; 1:25; 2:2,17,18, 28,29] to you is not an irksome bother to me, but for you it is a te’udat bitachon (safeguard).

2 Be shomer and on your guard and watch out for those [unclean, prowling] kelevim (dogs Ps 22:17(16),20; Rv 22:15), watch out for the evil po’alim (workers), watch out for the “circummutilators” (Ga 6:12).

3 For we are the Bnei HaMilah [Ro 2:29; Co 2:11-12], the ones whose avodas kodesh is by the Ruach Hakodesh [Yn 4:23; Ro 8:4] and whose kavod is in Moshiach Yehoshua and who take no bitachon in the basar,

4 Even though I could be having bitachon also in the basar. If any other person thinks he has grounds to have bitachon in the basar, I have more (2C 11:18-12:10):

5 Bris milah on the eighth day [Lk 1:59; 2:21]; from Bnei Yisroel by birth; of the tribe of Benjamin; a speaker of Lashon HaKodesh, Ivrit of Ivrit-speaking horim, a Hebrew of Hebrews (2C 11:22); with regard to the Torah, from the kat haPerushim (Ac 23:6; 26:5);

6 With regard to kin’a (zealousness), persecuting the Adat HaMoshiach (Ac 8:3; 22:4; 26:911); with regard to tzidkat HaTorah, [3:9; Ro 2:27-29, as opposed to the tzidkat Hashem], I was medakdekim bmitzvot unreproachable [i.e., hairsplittingly and rigorously observant, glatt kosher, frumkait, and shomer mitzvot].

7 But what things were revach (gain, profit) to me, these things I considered loss, on account of Rebbe, Melech HaMoshiach (Mt 13:44-46; Lk 14:33).

8 But even more so, I consider all to be loss on account of the excellency of the da’as of Rebbe, Melech HaMoshiach Yehoshua Adoneinu [3:10; YIRMEYAH 9:23-24], on account of whom I suffered the loss of all things and I consider them as nothing, in comparison, that I may gain Moshiach [TEHILLIM 73:25],

9 And be found in him, not having my own Tzedek (selfachieved righteousness, by definition a self-righteousness) based on chumra (legalism [legalism itself a "merit" misinterpretation of the Torah]), but the Tzedek [YIRMEYAH 33:16] through emunah [Ro 3:21-22] in Rebbe, Melech HaMoshiach, the Tzidkat Hashem based upon emunah [BERESHIS 15:6; Ro 9:30].

10 I want to have da’as of Rebbe, Melech HaMoshiach, and of the gevurah (power) of the Techiyas HaMoshiach and the deveykus (attachment to G-d) of Moshiach’s yissurim (sufferings 1:29; Ro 8:17; Ga 6:17), being formed into the mode of being of Moshiach’s death [death to the sinful Olam Hazeh and the unregenerate basar Ro 6:3-5],

11 If somehow I may attain to the Techiyas HaMesim.

12 Not that already I obtained or already have been made shleimut, but I pursue this tachlis (final end, aim) that I may lay hold of [1Ti 6:12,19 cf. Pp 2:6] that for which I was laid hold of by Rebbe, Melech HaMoshiach Yehoshua [Ac 9:5-6].

13 Achim b’Moshiach, I do not consider myself to have laid hold (3:12); but one zach (thing) I do, forgetting the things behind, and stretching forward to the things ahead,

14 According to the tachlis I pursue the prize of the Shomayim Aliyah ascent of Hashem, the upward k’riah (call) of HaShem b’Rebbe, Melech HaMoshiach Yehoshua (2K 1:10; 2:12).

15 Therefore, as many as would be shleimut, let us think like this (2:5-8): and if in anything your machshavot (thoughts) are different [Mt 5:48; 2C 2:6], even this Hashem will reveal to you.

16 Fort (nevertheless), let us march in line with what we have attained, let us hold to the same [Ga 6:16].

17 Achim b’Moshiach, together be imitators of me [1C 4:16; 11:1]. Take note of the ones walking as you have a mofet in us [2:5-30; 1Th 1:7; 1K 5:3].

18 For many, of whom I was often telling you, and now also I say with weeping, walk as oyvim (enemies) of Moshiach’s Etz [DEVARIM 21:23; 27:26; Ga 3:13; 1C 1:23; Ga 6:12 cf Pp 2:8].

19 Their destined end [TEHILLIM 73:17] is churban (destruction, Gehinnom). Their g-d is their appetite [Ro 16:18], and their kavod, what they glory in, is their bushah (shame). Their machshavot are set on the Olam Hazeh [Ro 8:5-6].

20 But the torat haEzrakhut (citizenship-see 1:27) we conduct exists in Shomayim [Ep 2:6; MJ 12:22; Ga 4:26; 6:16], from where also we eagerly await a Moshi’a (Savior), a Go’el, Adoneinu Rebbe, Melech HaMoshiach Yehoshua,

21 Who will transfigure the basar of our humiliation into the demut of the mode of being of the guf kavod of Moshiach, according to the pe’ulah (action, work—1:6; 2:13) of his ko’ach (power) [Ro 8:29;1C 15:4353], even to the subjecting of all things to himself [1C 15:28]. T.N. The joyous tone of this letter is miraculous, given the fact that Rav Sha’ul is, as he is writing it, in danger of capital punishment by decapitation at anytime and without warning. But Sha’ul selflessly thinks about two quarreling women and the danger their quarrel poses to the kehillah in Philippi. He seems to have been leading up to this statement in 4:2: “I appeal to Euodias and I appeal to Syntyche, think the same thing in Adoneinu.” ]

Kehillah in Philippi 3 Commentary

Chapter 3

The apostle cautions the Philippians against judaizing false teachers, and renounces his own former privileges. (1-11) Expresses earnest desire to be found in Christ; also his pressing on toward perfection; and recommends his own example to other believers. (12-21)

Verses 1-11 Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, ( Isaiah 56:10 ) ; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.

Verses 12-21 This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.

Chapter Summary

INTRODUCTION TO PHILIPPIANS 3

In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ, Php 3:1, and to beware of them, whom he describes as dogs, as evil workers, as the concision, Php 3:2, and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things, Php 3:3, This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever, Php 3:4, of which he gives an enumeration in several particulars, Php 3:5,6, upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss, Php 3:7, and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him, Php 3:8-10. His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ, Php 3:11, and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him, Php 3:12-14. Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them, Php 3:15, and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing, Php 3:16, and to be followers of him, and of them that walked after his example, Php 3:17, giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonour of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men, Php 3:18,19, and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence, Php 3:20, and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent, Php 3:21.