Kehillah in Philippi 3:1-16

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].

Kehillah in Philippi 3:1-16 Meaning and Commentary

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.