PHILIPPIANS CHAPTER 3

I) [Phil 3:1]:

(v. 1) "Finally, my brothers, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you."

"Finally, my brothers, rejoice in the Lord!" =

A) REJOICING IN THE LORD REFLECTS THE ETERNAL PERSPECTIVE OF CONFIDENCE IN OUR LORD'S CAPACITY & PURPOSE IN THE TEMPORAL MOMENT

In the previous chapter, Paul issued a number of encouragements to the believers at Philippi to keep being faithful and lastly spoke of sending Timothy and Epaphroditus to them. Finally, he tells them once more before going to his next point, (vv. 18-19), to rejoice in the Lord. Finally, he tells them to rejoice in the Lord before going on to his next point. Throughout his letters Paul encourages believers to "rejoice in the Lord always', (Phil 4:4). He repeated this encouragement eight times in this epistle. His circumstances varied from being victorious to impending execution. Throughout the Christian life regardless of circumstance, the focus is to be on Christ and Him crucified. For God is sovereign over all circumstances and He has a purpose for the believer at any given moment in any situation. So the perspective is to be an eternal one. The temporal merely provides an opportunity to enhance one's eternal relationship with God. Rejoicing in the Lord, therefore, reflects the eternal perspective of confidence in our Lord's capacity and purpose in the temporal moment to see one through it unto rewards in heaven for persevering.

1) [Compare Phil 1:18-19]:

(v. 8) "But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice,

(v. 19) for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance."

2) [Compare Phil 2:17-18]:

(v. 17) "But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you.

(v. 18) So you too should be glad and rejoice with me."

3) [Compare Phil 4:4-6]:

(v. 4) "Rejoice in the Lord always. I will say it again: Rejoice!

(v. 5) Let your gentleness be evident to all. The Lord is near.

(v. 6) Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God."

[The Bible Knowledge Commentary, Robert P. Lightner, The Bible Knowledge Commentary, Victor Books, USA, 1988, p. 658-9]:

"Before stressing the serious danger of placing confidence in the flesh, the apostle called for a spirit of rejoicing in the Lord...

Paul called on believers to rejoice in the Lord. The word 'rejoice' appears several times in the epistle (1:18 [twice]; 2:17-18 [twice]; 3:1; 4:4 [twice], 10). It seems from this repeated emphasis that the Philippian Christians needed this word. Most of God's people need this challenge often. It is easy for believers to let circumstances discourage them. The cure for discouragement is to rivet one's attention on the Lord and rejoice in Him.

It is significant too that a Roman prisoner [Paul was in prison at this time] would beseech people who were free to be joyful in their Savior. It seems that it should be the other way around. Paul learned what every child of God needs to learn - there can be rejoicing in the Lord even when outward circumstances are contrary to a spirit of rejoicing."

I cont.) [Phil 3:1 cont.]:

(v. 1) "Finally, my brothers, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you."

"It is no trouble for me to write the same things to you again, and it is a safeguard for you" =

B) REPETITION IS A SAFEGUARD FOR LEARNING

Paul's epistles are prime examples of repetition for the sake of emphasis and learning. No greater task was appointed to him by God than teacher of the doctrines of the faith. And a key tool Paul used was repetition for the sake of his readers' learning:

1) [Rom 5:15-16]:

(v. 15) "But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!

(v. 16) Again, the gift of God is not like the result of the one man's sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification."

2) [Compare Ro 15:15]:

"I have written you quite boldly on some points, as if to remind you of them again, because of the grace God gave me.

3) [Gal 1:8-9]:

(v. 8) "But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!

(v. 9) As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!"

4) [Gal 5:2-3]:

(v. 2) "Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.

(v. 3) Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law'"

[BKC, op. cit., p. 659]:

"Repetition is a vital part of learning. Either orally or in writing... He made no apology for repeating the instruction by writing the same things to you again. It was no trouble for him to review the essentials again. He felt constrained to do so for their benefit. The instruction was a safeguard for them."

III) [Phil 3:2]:

(v. 2) "Watch out for those dogs, those men who do evil, those mutilators of the flesh."

A) WATCH OUT FOR THOSE WHO INSIST ON PHYSICAL CIRCUMCISION TO BE SAVED - THEY DO EVIL

Paul calls those who are circumcised in order to gain salvation as 'mutilators of the flesh'. Physical circumcision had its place in the Mosaic Law rule of life to symbolize - not actualize - a covenant relationship a Jew already had with God when he trusted in a coming Messiah as Abraham did:

1) [Compare Gen 15:4-6]:

(v. 4) "Then the word of the LORD came to him: 'This man will not be your heir, but a son coming from your own body will be your heir.'

(v. 5) He took him outside and said, 'Look up at the heavens and count the stars - if indeed you can count them.' Then he said to him, 'So shall your offspring be.'

[Notice that God has promised Abram eternal life in order for Abram to realize his offspring to be numbered as the stars. And the next verse indicates that Abram's moment of belief in God's promise provided him with God's declaration of righteousness, i.e., justification unto eternal life]

(v. 6) Abram believed the LORD, and he credited it to him as righteousness."

[So by faith Abram entered into a covenant promise with God of eternal life which was to come about through one of Abram's offspring - Who would be Jesus Christ Himself, (Gal 3:16). And this covenant relationship was to be symbolized not actualized by the rite of physical circumcision]:

2) [Compare Gen 17:9-11]:

(v. 9) "Then God said to Abraham, 'As for you, you must keep My covenant, you and your descendants after you for the generations to come.

(v. 10) This is My covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised.

(v. 11) You are to undergo circumcision, and it will be the sign of the covenant between Me and you.' "

So circumcision was a sign, it never saved anyone. It was a symbolic ritual, and was certainly never to be applied to Christians. So to perform circumcision in order to be saved unto eternal life was to pervert this ritual into a literal mutilation of the flesh.

[Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible (1871) The Epistle of Paul the Apostle to the Philippians, Commentary by A. R. FAUSSETT CHAPTER 3]:

"Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law ( Lev 21:5 ): it was a Gentile-heathenish practice ( 1Ki 18:28 ); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [Horae Apostolicae] in Paul's language as to circumcision. In his first recorded discourse ( Act 13:39 ), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians ( Gal 3:3 ), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans ( Rom 2:28, 29 ), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians ( Col 2:11 3:11 ), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren."

III cont.) [Phil 3:2 cont.]:

(v. 2) "Watch out for those dogs, those men who do evil, those mutilators of the flesh."

B) SALVATION IS NOT BY HUMAN DOING SUCH AS CIRCUMCISION - ALL DEEDS OF WHICH ARE VIEWED BY GOD AS EVIL

In the matter of circumcision or any human doing no one is saved. Rather, such acts were viewed as filthy rags in God's sight, i.e., 'evil.'

1) [Compare Titus 3:5]:

"He saved us, not because of righteous things we had done, [i.e., human doing] but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit."

2) [Compare Isa 64:6]:

"All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away."

[BKC, op. cit., p. 659]:

"Paul also called the Judaizers dogs, those men who do evil, those mutilators of the flesh. He considered their work dangerous and not of God. The saints were not to follow these people, but to beware of them, to watch out for them.

It was common for some Jews to refer to Gentiles as dogs, which were considered unclean animals. Paul used the term to describe those Jews who mutilated the gospel by insisting on the need to mutilate the flesh in order to be rightly related to God. What they did was actually evil, even though they may have had good intentions."

IV) [Phil 3:3]:

(v. 3) For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh"

"For it is we who are the circumcision, we who worship by the Spirit of God" =

A) CIRCUMCISION OF THE HEART = BEING BORN AGAIN BY THE HOLY SPIRIT THROUGH FAITH IN GOD'S SON

The phrase "we are the circumcision" refers to those whom God has declared righteous so as to be enabled to enter His eternal kingdom. Paul refers to the kind of circumcision by the Spirit which is received by faith alone:

1) [Ro 2:28-29]:

(v. 28) "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical.

(v. 29) No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God."

2) [Compare Ro 4:1-4]:

(v. 1) What then shall we say that Abraham, our forefather, discovered in this matter?

(v. 2) If, in fact, Abraham was justified by works, he had something to boast about - but not before God.

(v. 3) What does the Scripture say? 'Abraham believed God, and it was credited to him as righteousness.'

[Notice that justification, i.e., being credited as righteous is by a moment of believing. This passage quotes Gen 15:5-6 which indicates that God promised Abram eternal life through Abram's seed Who is Christ, (Gal 3:16) and when Abram believed in God's promise, God credited it to him as righteousness, i.e., he was justified unto eternal life, (Ro 3:21-24). So it is not by any works but by faith alone]:

(v. 4) Now when a man works, his wages are not credited to him as a gift, but as an obligation.

(v. 5) However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness."

3) [Ro 6:1-5]:

(v. 1) "What shall we say, then? Shall we go on sinning so that grace may increase?

(v. 2) By no means! We died to sin; how can we live in it any longer?

[Notice that the believer has died to the control of the sin nature in his life]

(v. 3) Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death?

[Believers have been baptized into Christ by the Holy Spirit, cp. Eph 1:13-14]

(v. 4) We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

(v. 5) If we have been united with him like this in his death, we will certainly also be united with him in his resurrection."

[So circumcision of the heart has to do with the work of the Holy Spirit placing the believer into Christ unto a new life and eternal life at the resurrection]:

4) [Compare Eph 1:13-14]:

(v. 13) "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit,

(v. 14) who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession--to the praise of his glory."

5) [Compare Deut 30:6]:

"The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live."

6) [Col 2:11]:

(v. 11) "In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ,

(v. 12) having been buried with him in [Holy Spirit, (Eph 1:13-14)] baptism and raised with him through your faith in the power of God, who raised him from the dead."

[Note that this kind of circumcision which is spiritual circumcision is defined as resulting in the "putting off of the sinful nature" which is not accomplished by the hands of man but by Christ. It is the result of a moment of "faith in the power of God". Furthermore, it is equated with Holy Spirit baptism which places one into Christ at the moment one believes, (Eph 1:13-14)]

IV cont.) [Phil 3:3 cont.]:

(v. 3) For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh"

"For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh"

[BKC, op. cit., p. 659]:

"The Old Testament rite of physical circumcision was not only a sign of covenant relationship, but it was also intended to be related to spiritual circumcision of the heart (cf. Deut 30:6). Writing to Gentiles, Paul made it clear that he and they were the true circumcision. This was because they had no confidence in the flesh and instead worshiped by the Spirit of God and gloried in Christ Jesus alone.

Instead of boasting in human accomplishments, as the Judaizers and Jews did, a child of God should glory in Christ Jesus alone. The word glory (kauchOmenoi) used here means 'boast' or 'exult' (cf. 1:26; 2:16; 2 Cor 10:17)."

[The Expositor's Bible Commentary, Vol 11, Zondervan Publishing, Grand Rapids, Michigan, Homer A Kent, Jr. op. cit., pp. 138-9]:

"Paul follows the above warning with an explanation. Christians are the real 'circumcision,' not the Judaizers who insisted on the physical rite. He refers to those who have received the circumcision of the heart, whether they be Jew or Gentile (Rom 2:25-29; Col 2:11). This concept was no innovation, for the OT spoke of it frequently (Lev 26:41; Deut 10:16; 30:6; Jer 4:4; Ezek 44:7). The Judaizers misunderstood OT doctrine as well as Christian teaching. Elsewhere Paul equates this circumcision performed without hands with the believer's removal from spiritual death to spiritual life (Col 2:11, 13). Thus it is virtually synonymous with regeneration."

IV cont.) [Phil 3:3 cont.]:

(v. 3) For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh"

"For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh"

[Jamieson, ibid.]:

"Worship God in the Spirit - The oldest manuscripts read, 'worship by the Spirit of God'; our religious service is rendered by the Spirit ( Jhn 4:23, 24 ). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life ( Rom 12:1 ). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of 'the flesh' ('Having confidence,' or 'glorying in the flesh') [NEANDER] ( Rom 1:9 )."

[Expositor's, cont.]:

Just as Paul characterizes the Judaizing teachers by three terms in the previous verse, so in v. 3 he explains the true circumcision by three descriptive clauses. First, such persons worship by the Spirit of God, not by human traditions or some external rite. Second, they glory in Christ Jesus. Satisfaction comes from from recognizing that their hope is found in Christ alone, not through meticulous conformity to the external demands of the Mosaic Law. They have understood that Christ's sacrifice has fulfilled the Law for them. These words of Paul echo Jeremiah 9:23, 24, and are used by him also in 1 Corinthians 1:31 and 2 Corinthians 10:17. Third, they put no confidence in the flesh. This states the negative aspect of the previous positive phrase... Paul often uses the term in controversy with Judaizers, especially in Romans and Galatians (e.g., Rom 3:20; 7:18, 25; Gal 2:16; 3:3; 5:19, 24). He teaches that sinful humanity has no grounds for confidence before God... The true believer, however, puts all of his trust in Christ and so removes any grounds for human pride or boasting."

V) [Phil 3:4-6]:

(v. 4) "Though I myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more:

(v. 5) circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee;

(v. 6) as for zeal, persecuting the church; as for legalistic righteousness, faultless."

"If anyone else thinks he has reasons to put confidence in the flesh, I have more" =

A) PAUL SILENCES HIS CRITICS BECAUSE HIS ACCOMPLISHMENTS IN THE FLESH EXCEEDED THEIRS

Immediately after saying "we put no confidence in the flesh", Paul lists accomplishments in the flesh that exceeded those of his critics. He did this in order to silence the argument that if he had nothing to boast about in the flesh, they would say, 'of course he would put down such things in which he did not excel.' But Paul did excel is such things. His accomplishments were 'more' than his critics yet he boasts no longer in them. Rather he boasts in Christ alone. So his opponents' argument is silenced before it is made.

1) CIRCUMCISED ON THE EIGHTH DAY

The first item on Paul's list is circumcision, the very thing which the Judaizers were pushing the hardest as necessary for salvation. And it was done on the eighth day strictly in accordance with the Law.

2) OF THE PEOPLE OF ISRAEL, OF THE TRIBE OF BENJAMIN

Furthermore, Paul could not be discounted because he was not a Jew. For he was not only a Jew, but of the highly favored tribe of Benjamin.*

*The first king of the Jews was Saul, a Benjamite. A close Alliance was formed between this tribe and that of Judah in the time of David (2 Sam. 19:16, 17), which continued after his death (1 Kings 11:13; 12:20). After the Exile these two tribes formed the great body of the Jewish nation (Ezra 1:5; 10:9).

3) HEBREW OF HEBREWS

[Jamieson, Faucett and Brown, op. cit.]:

"Hebrew of the Hebrews--neither one or other parent being Gentile. The 'Hebrew,' wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A 'Grecian' or Hellenist, on the other hand, in the New Testament, is the term used for a 'Greek-speaking' Jew."

4) IN REGARD TO THE LAW, A PHARISEE

Then for good measure, relative to the Law, Paul declared that he was a Pharisee - the strictest sect relative to the keeping if the Mosaic Law.

5) AS FOR ZEAL, PERSECUTING THE CHURCH

Finally, Paul's enemies could not claim that he had no zeal. For he persecuted Church mercilessly. He surpassed anything they could claim.

a) [Compare Acts 22:3]:

"Then Paul said: 'I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today.'"

In the final analysis, God might have chosen Paul to display His grace, for no one could make a better example of a man who was the polar opposite to one whom God chose to bring the gospel to the gentile world and author the majority of the New Testament epistles.

6) AS FOR LEGALISTIC RIGHTEOUSNESS, FAULTLESS

What is more, Paul had an exemplary record of strictly following the outward obligations of the Mosaic Law.

So there were few if any who could claim confidence in the flesh toward gaining eternal life than Paul. Yet he counted all of this as "loss for the sake of Christ", (v. 7), even "evil", (v. 2).

VI) [Phil 3:7]:

(v. 7) "But whatever was to my profit I now consider loss for the sake of Christ.

"But whatever was to my profit" =

A) PAUL VIEWS HIS PAST LIFE OF WORKS AS LOSS FOR THE SAKE OF KNOWING CHRIST BY A MOMENT OF FAITH ALONE

Formerly Paul viewed his past life of works as having merit with God. But no longer. Paul now views his past life of works to gain credit with God as not profitable. Instead he has come to know Christ Jesus unto righteousness, i.e., eternal life by a moment of faith alone. He now recognizes such deeds as evil, especially deeds stipulated in the Law such as circumcision done in order to secure eternal life which perverts God's purpose for that ritual.

1) [Compare Phil 3:2-3]:

(v. 2) "Watch out for those dogs, those men who do evil, those mutilators of the flesh.

(v. 3) For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh."

The main point is that putting "confidence in the flesh," i.e., human doing is of no value to God relative to securing eternal life. Paul did not profit with God with his works; but he did profit with fellow religious men in the sense that he could boast with them of his accomplishments in vv. 4b-6:

2) [Compare Phil 3:4b-6]:

(v. 4b) If anyone else thinks he has reasons to put confidence in the flesh, I have more:

(v. 5) circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee;

(v. 6) as for zeal, persecuting the church; as for legalistic righteousness, faultless.'

3) [Compare Phil 3:9]:

"And be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ--the righteousness that comes from God and is by faith. "

VII) [Phil 3:7-8]:

(v. 7) "But whatever was to my profit I now consider loss for the sake of Christ.

(v. 8) What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ."

"I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord" =

A) EVERYTHING THAT PAUL DID HE NOW CONSIDERED A LOSS

The word "everything" refers to all the righteous acts, i.e., works that Paul did, (vv. 1-6). Not only those actions under the Law but any "confidence in the flesh", i.e., any human doing = any works are loss compared to the surpassing greatness of knowing Christ Jesus my Lord" [unto salvation, (v. 9)]. Notice that the key word is "loss", not 'less'.

1) [Compare Mt 21-23]:

(v. 21) "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.

(v. 22) Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?'

(v. 23) Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' "

Notice that those who attempted to earn their salvation by works were not saved and our Lord said 'I never knew you. Away from Me, you evildoers!'

So knowing Christ Jesus unto salvation is mutually exclusive of any "confidence in the flesh", i.e., anything one does will not contribute to knowing Christ unto righteousness. Furthermore, those works must be lost, i.e., rejected/abandoned/thrown out in order to know Christ and be saved unto eternal life by God's grace.

2) [Compare Eph 2:8-9]:

(v. 8) For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God -

(v. 9) not by works, so that no one can boast."

3) [Compare Ro 11:6]:

"And if [salvation is] by grace, then it is no longer by works; if it were, grace would no longer be grace."

VII cont.) [Phil 3:7-8 cont.]:

(v. 7) "But whatever was to my profit I now consider loss for the sake of Christ.

(v. 8) What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ.

"For whose sake I have lost all things" =

B) PAUL ACTUALLY DID LOSE ALL THINGS

All indications are that Paul indeed lost all things: his position as a Pharisee, his prestige among his peers. Now they pursued him as an enemy, seeking his death. There is no evidence of his family life being active after he became a Christian. Jewish families were known to hold funerals for family members who converted to Christianity.

"I consider them rubbish that I may gain Christ" =

C) PAUL CONSIDERED ALL HUMAN DOING RUBBISH THAT HE MAY GAIN CHRIST UNTO ETERNAL LIFE THROUGH FAITH ALONE

Paul emphasizes that any "confidence in the flesh", i.e., human doing = works of any kind are to be considered rubbish = Gk., "kerde" = food waste, human dung, an extreme term which graphically pictures the point that anything one proactively does to know Christ unto eternal life is as "filthy menstral rags:"

1) [Compare Isa 64:6]:

(v. 6) "All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away."

So all we are left with is to trust alone in God to do it all for us: faith alone in Christ alone + nothing.

[Expositor's Bible Commentary, NIV, Vol 11, Zondervan Publishing, Grand Rapids, Mich, 1978, p. 140]

"Through his conversion on the Damascus road, Paul had learned to count such 'advantages' as liabilities because of Christ. 'Whatever' indicates that the previous listing [of righteous acts in accordance with the Law, (v. 6), i.e., accomplishments in the flesh, (v. 4) = human doing] was not exhaustive but illustrative. He once had regarded such things as 'profit' (or 'gains' - the Greek word 'kerde' is plural) toward his goal of achieving righteousness by the Law, but now he has come to the settled conviction that they were actually a detriment. They had not provided him with true righteousness at all. By trusting falsely in human performance, he had not only failed to make any progress toward the righteousness God requires but had also let his Jewish 'advantages' drive him to persecute the church, which proclaimed the message of the righteousness of God received by faith, the only kind of righteousness God accepts."

VIII) [Phil 3:8-9]:

(v. 8) "What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ,

(v. 9) and be found in Him, not having a righteousness of my own that comes from ...[keeping] law, but that which is through faith in Christ - the righteousness that comes from God and is by faith." [not by human doing]

"and be found in Him, not having a righteousness of my own that comes from [keeping] law, but that which is through faith in Christ" =

"that comes from [keeping] law" = "ten ek nomou" = "which[is] of law =

A) ONE IS FOUND IN CHRIST THROUGH A MOMENT OF FAITH ALONE IN HIM ALONE

Notice that Paul indicates that to be found in Christ is a matter not of human doing but of faith, a moment of faith alone in Christ alone. The context is a completed action ("be found" = "heurethO" = aorist tense) in Christ which is as a result of a moment of faith alone in Christ alone. So the moment one exercises faith in Christ one is found completely and forever in Christ.

1) [Compare Eph 1:13-14]:

(v. 13) "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed you were marked in Him with a seal

(v. 14) Who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession to the praise of His glory."

'Seal" = A seal means something which is permanently affixed, not to be broken until the final act of salvation is accomplished - that of going to be with the Lord in heaven in a perfect state of righteousness - a perfect body.

Notice that at the point of believing the gospel of salvation, i.e., of faith alone in Christ alone unto eternal life, (Jn 3:16; Eph 2:8-9), the Holy Spirit "included" the believer "in Christ" (i.e., into His Body, the Church, (1 Cor 12:12-13). This action signifies God's absolute guarantee of the believer's inheritance of eternal life - his final stage of redemption into His perfect and eternal body, (1 Cor 15:51-54) and such action establishes that all believers are God's possession forever!!, (2 Cor 5:5; Eph 4:30)]

B) RIGHTEOUSNESS IS NOT THROUGH ANY HUMAN DOING BUT THROUGH FAITH ALONE IN CHRIST ALONE

The word law here has no definite article thereby signifying not just the Mosaic Law but any system of rules to live by.

"Not having a righteousness of my own that comes from law" = not having a righteousness which comes out of human doing like keeping some system of laws. This kind of human good righteousness falls short of the standard required for eternal life which is to be as good as Jesus Christ and is thus excluded in what it takes to be found in Christ.

1) [Compare Gal 2:16]:

"Know that a man is not justified by observing law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing law, because by observing law [Notice: no article again, i.e., by any human doing] no one will be justified."

[Bible Knowledge Commentary, p. 660]:

"Consider means to 'think through or reflect on.' After reflection he considered them loss. This he did at a point in time in the past and that decision was still in effect when he wrote, as connoted by the use of the Greek perfect tense. Doubtless Paul considered his life-transforming conversion on the Damascus Road as the time when he switched from confidence in the flesh to confidence in Christ alone.

It would be hard to find a more forceful refutation of human effort to please God than what Paul presented here (v. 8). Four Greek particles (all menoun ge kai) are translated what is more and introduce the strong statement of verse 8. Paul considered as loss not only the things already listed (vv. 5-6), but everything (v. 8). In exchange for confidence in the flesh Paul gained the surpassing greatness of knowing Christ Jesus personally. Christ was now his Lord.

His former 'gains' (kerde, v. 7) he considered 'rubbish' (which can mean food scraps or dung) so that he might gain (kerdEsO) Christ. Nothing else really mattered to him any longer. Having Christ as his Savior and Lord so far surpassed anything he had in Judaism.

VIII cont.) [Phil 3:8-9 cont.]:

(v. 8) "What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ,

(v. 9) and be found in Him, not having a righteousness of my own that comes from ...[keeping] law, but that which is through faith in Christ - the righteousness that comes from God and is by faith." [not by human doing]

"the righteousness that comes from God and is by faith" =

C) THE RIGHTEOUSNESS WHICH SAVES UNTO ETERNAL LIFE COMES NOT BY HUMAN DOING BUT AS A GIFT FROM GOD WHEN ONE TRUSTS ALONE IN CHRIST ALONE

[BKC, cont.]:

"Those who 'gain Christ' (v. 8) are those found in Him (v. 9). Christ is in the believer and the believer is in Christ. Paul wanted his life to demonstrate these truths. Being in Christ, he was not clinging to any righteousness of his own doing associated with Law-keeping. Such a righteousness is viewed by God as no righteousness at all but rather as 'filthy rags' (Isa 64:6). The righteousness which saves and in which Paul rested is through (dia) faith in Christ. This is the only kind which comes from God and is by (epi) faith. When a believing sinner responds in faith to the Spirit's work in his heart, he is clothed in the righteousness of Christ (Rom 3:24-26). In this position he is 'accepted in the Beloved' (Eph 1:6, KJV). Thus robed, the believing sinner stands complete in Christ."

1) [Compare Ro 3:21-22]:

(v. 21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.

(v. 22) This righteousness from God comes through faith in Jesus Christ to all who believe."

IX) [Phil 3:10]:

(v. 10) "I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death,

"I want to know Christ and the power of His resurrection" =

A) PAUL'S DESIRE TO KNOW CHRIST AND THE POWER OF HIS RESURRECTION IS NOT ABOUT SALVATION. HE WAS ALREADY SAVED AND SECURE UNTO ETERNAL LIFE

1) KNOWING CHRIST IS A PROCESS WHICH IS ONGOING FOR BELIEVERS

a) [Compare Col 2:1-3]:

(v. 1) "I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally.

[Paul is addressing believers here since this is a letter to the believers at Colosse and Laodicea]

(v. 2) My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ,

(v. 3) in whom are hidden all the treasures of wisdom and knowledge"

[Notice that Paul encourages the believers toward a "complete understanding... in order that they may know the mystery of God, namely, Christ]

2) PAUL EVIDENCES FAITH THAT JESUS IS THE CHRIST AND BECOMES BORN OF GOD BEFORE HE WAS WATER BAPTIZED

a) [Acts 9:1-6]:

(v. 1) "Meanwhile, Saul was still breathing out murderous threats against the Lord's disciples. He went to the high priest.

(v. 2) and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, [i.e., believers = Christians] whether men or women, he might take them as prisoners to Jerusalem.

(v. 3) As he neared Damascus on his journey, suddenly a light from heaven flashed around him.

(v. 4) He fell to the ground and heard a voice say to him, 'Saul, Saul, why do you persecute Me?'

(v. 5) 'Who are you, Lord? Saul asked.'

'I am Jesus, Whom you are persecuting,' He replied.

(v. 6) 'Now get up and go into the city, and you will be told what you must do.' "

[Dr. Zane Hodges states, (Audio Tape #303, 'The Conversion of Saul (Acts 9:26) Baptism and Salvation, Part 2; Grace Evangelical Society, Irving, Tx)]:

"And you can imagine the tremendous shock that Paul had as he stood before the figure [of Jesus] in that blazing light and heard the words, 'Saul, Saul why persecuteth thou Me?'

And when he said, 'Who art thou Lord?'

The answer, 'I am Jesus, Whom thou persecuteth' must have been a veritable revolution - a veritable earthquake in his soul....

Paul must have been born again right there on the Damascus road approximately the time that the voice said to him, 'I am Jesus Whom thou persecuteth."

Once Paul believed that this One was Jesus the Christ Whom he was persecuting, then he became born again:

b) [Compare 1 Jn 5:1]:

"Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the Father loves His child as well."

3) [Compare Jn 20:31]:

"But these are written that you might believe that Jesus is the Christ, the Son of God, and that by believing you might have life through His name"

[Hodges, cont.]

"We have to keep in mind that the name Christ was more than a name in the days of the Bible. It was a title. It stood for the Messiah of God. It stood for the Savior that God had promised to send into the world. And for a man to recognize that Jesus was the Christ was to recognize that Jesus was God's Savior Who had come to bring God's salvation...

And don't forget that the Apostle Paul was a man who was persecuting Christians. He knew perfectly well that the Christians' claimed that Jesus was Christ."

[Scripture indicates that the Pharisees knew that our Lord claimed to be the Christ so this was widely known, (Jn 10:24-33)] And undoubtedly he [Paul] must have known that Christians based their hope for eternity upon this one named Jesus. And though he had thought that they were wrong, when he heard the words, 'I am Jesus Whom thou persecuteth,' he realized surely that they had been right after all and that Jesus was God's Christ. Not only that, according to Acts 26, there were some other words that Jesus spoke to him on the Damascus road, because when Paul recounts his conversion in that chapter he says that Jesus said to him:

[Acts 26:16-18]:

(v. 16) "Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen of me and what I will show you.

(v. 17) I will rescue you from your own people and from the Gentiles. I am sending you to them

(v. 18) to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me."

Notice that God sends no one out to be His witness to spread the gospel unless he is a believer.

3) PAUL IS APPOINTED BY OUR LORD TO WITNESS TO THE GENTILES THAT ONE RECEIVES FORGIVENESS OF SINS THROUGH FAITH IN CHRIST. PAUL IS THUS IN VIEW HERE AS A BELIEVER

a) [Acts 26:16-18]:

(v. 16) "[Jesus said] 'Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen of Me and what I will show you,

(v. 17) I will rescue you from your own people and from the Gentiles. I am sending you to them

(v. 18) to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness off sins and a place among those who are sanctified by faith in Me."

Notice that the gospel of faith in Christ unto sanctification, i.e., eternal life is presented here.

[Dr. Hodges goes on to say]

"All of those words Saul heard on the Damascus road.... when Saul left the road to Damascus he realized that Jesus was the Christ and... he realized that he belonged to Jesus from that time forward."

3) THE GOSPEL WAS PRESENTED DIRECTLY TO PAUL BY OUR LORD HIMSELF ON THE ROAD TO DAMASCUS NOT LATER ON BY ANANIAS

a) [Gal 1:11-12 NAS]:

(v. 11) "For I would have you know, brethren, that the gospel which was preached by me is not according to man.

(v. 12) for I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ."

Since no one is saved until they hear the gospel and believe in it, (Ro 10:14-17);

and since no one receives water baptism nor temporal forgiveness of sins until after they are saved, (Acts 22:16);

thus Paul was saved before his encounter and baptism with Ananias;

and since Paul said that our Lord Himself gave the gospel directly to him and not through anyone else;

and since Paul spoke directly with the Lord on the road to Damascus;

then Paul must have been saved during the encounter with the Lord on that road to Damascus.

b) [Compare Acts 22:10]:

"And I said, 'What shall I do, Lord?' And the Lord said to me, 'Arise and go on into Damascus; and there you will be told of all that has been appointed for you to do.' "

Notice that Paul explained to the crowd in Jerusalem that during his time on the road to Damascus, which was before he was water baptized by Ananias, he submitted in obedience to Jesus Christ. This is a strong indicator that he trusted in Who He was, i.e., the Christ; thus he was saved at that moment, (cf 1 Jn 5:1).

4) NOTE THAT ONLY A BELIEVER CAN RECEIVE APPOINTED DUTIES FROM THE LORD AND OBEY THEM. SO EVIDENTLY PAUL WAS A BELIEVER BEFORE HE WAS WATER BAPTIZED

a) [Acts 22:10]:

"And I said, 'What shall I do, Lord?' And the Lord said to me, 'Arise and go on into Damascus; and there you will be told of all that has been appointed for you to do.' "

Note that Paul had to have been a believer so that God would appoint him to spread the gospel to the world. This appointment was announced to Ananias before Paul was water baptized:

b) [Compare Acts 9:5-6, 15, 19]:

(v. 5) " 'Who are you, Lord?' Saul asked. 'I am Jesus, whom you are persecuting,' he replied.

(v. 6) 'Now get up and go into the city, and you will be told what you must do.' "

[So Paul had already received instructions to obey in order to serve the Lord, i.e., he was then a believer]

(v. 15) "But the Lord said to Ananias, "Go! This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel."

(v. 18) "Immediately, something like scales fell from Saul's eyes, and he could see again. He got up and was baptized,"

[So Paul had already received instructions to serve him as a believer before verse 18 above when he was water baptized. The doctrine that an unbeliever cannot serve the Lord for he cannot please God is stipulated below]:

c) [Compare Ro 8:8]:

"Those controlled by the sinful nature cannot please God"

So an unbeliever who is completely controlled by the sin nature, (Ro 6:17-20), who cannot please God would not be asked by God to perform special duties as Paul was - which included spreading the gospel to the Gentile world, (Acts 9:15) - until after he became a believer. Therefore Paul must have been a believer at that time he was directed by God to serve Him.

6) PAUL WAS FILLED WITH THE SPIRIT BEFORE HIS WATER BAPTISM: ONLY A BELIEVER, I.E., ONE WHO IS ALREADY SAVED, CAN BE FILLED WITH THE SPIRIT

Since all believers are baptized with the Holy Spirit at the point of faith in Christ...

a) [Compare Eph 1:13]:

"And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit"

And since believers thereafter are commanded to be filled with the Spirit..

b) [Eph 5:18]:

"Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit."

Then Paul must have been saved before he was filled with the Spirit and water baptized.

Being "filled with the Spirit", i.e., being controlled by the Spirit, (cp 2 Tim 1:4 + Eph 5:18) is concrete evidence that one has already been baptized with the Spirit which is exclusive to one who is already saved, (1 Cor 12:13)

c) Acts 9:17-18]:

(v. 17) "And Ananias departed and entered the house, and after laying his hands on him said, 'Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight, and be filled with the Holy Spirit.'

(v. 18) And immediately there fell from his eyes something like scales, and he regained his sight, and he arose and was baptized"

Notice that the filling of the Spirit came before Paul was water baptized.

IX cont.) [Phil 3:10 cont.]:

(v. 10) "I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death."

"I want to know... the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death" =

A) PAUL & ALL WHO HAVE BEEN SAVED ARE TO STRIVE TO EXPERIENCE THE POWER OF CHRIST'S RESURRECTION IN THEIR NEW LIVES AS BORN AGAIN BELIEVER

Paul already was saved, (vv. 7-9), so wanting to know Christ has to do with Paul's growing in his daily relationship with Him as attested to by the phrase "the fellowship of sharing in His sufferings, becoming like Him in His death". This phrase is not an experience which is required in order to be saved but to know Christ as an already saved believer.

1) [Compare 1 Jn 2:3-6]:

(v. 3) "We know that we have come to know Him if we obey His commands.

[Note that this is not about salvation, for obedience to commands in order to be saved would be salvation by works not by grace through faith, (Eph 2:8-9)]

(v. 4) The man who says, 'I know Him,' but does not do what He commands is a liar, and the truth is not in him.

(v. 5) But if anyone obeys his word, God's love is truly made complete in him. This is how we know we are in him:

(v. 6) Whoever claims to live in Him must walk as Jesus did."

["claims to live in Him" = claims to walk as Jesus walks. This is not about salvation which is by faith alone but about the Christian life which is about faithful works, (Eph 2:10)]

2) [Compare Ro 6:3-4]:

(v. 3) "Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death?

(v. 4) We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life."

[Expositor's, cont., p. 141]:

"The phrase 'to know Him'... resumes the thought of v. 8 and explains in more detail what is involved in 'knowing Christ Jesus,' Paul wants to know experientially the power of Christ's resurrection. He is not thinking only of the divine power that raised Christ from the dead, but of the power of the resurrected Christ now operating in the believer's life. This power enables believers to 'live a new life' (Rom 6:4) because they have been 'raised with Christ' (Col 3:1; Eph 2:5, 6)."

B) I WANT TO KNOW THE FELLOWSHIP OF SHARING IN HIS SUFFERINGS

1) [Compare Phil 1:29]:

"For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him"

2) [Compare Col 1:24]:

"Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church."

[Expositor's, op. cit., p. 141]:

"Closely associated in the apostle's thought is 'the fellowship of sharing in His sufferings,' No reference to Christ's expiatory sufferings is meant, for those were Christ's alone. But each believer, by identifying himself with Christ, incurs a measure of Christ's afflictions, (Col 1:24). These may be of varying kinds and degrees, both inward and external, as believers find themselves in a world that is hostile because of their allegiance to Christ. Paul has already expressed this thought to the Philippians in 1:29, where he regards suffering in some sense as an inevitable consequence of believing in Christ (cf Mt 16:24)."

C) BECOMING LIKE HIM IN HIS DEATH

1) [Compare Col 3:20]:

"Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules?"

Notice that becoming like Christ in His death is characterized as dying, i.e., being separated from the "basic principles of the world", i.e., sin.

a) [Compare Ro 6:1-2, 12-13]:

(v. 1) "What shall we say, then? Shall we go on sinning so that grace may increase?

(v. 2) By no means! We died to sin; how can we live in it any longer?"

["we died to sin" = believers died to the control of the sin nature but may very well resubmit themselves to it at any time]:

(v. 12) Therefore do not let sin reign in your mortal body so that you obey its evil desires.

(v. 13) Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness."

[Expositor's, op. cit., p. 141]:

" 'Becoming like Him in His death' further elaborates the previous phrase. For a believer to share Christ's sufferings involves such a complete identification with Him that it can only be explained as a death to the former life (cf. Rom 6:4-11). The theological import of union with Christ must be experientially demonstrated. This is the process of sanctification and is intended to bring the believer's present state into ever-increasing conformity to Christ (Rom 8:29; 2 Cor 3:18; Phil 3:21). Therefore, those who died with Him and rose with Him (Col 2:20; 3:1-3) must exhibit this truth by a separation from their old life and a continual walking in the power supplied by Christ's resurrection life."

XI) [Phil 3:10-11]:

(v. 10) "I want to know Christ and the power of His resurrection and the fellowship of sharing in His sufferings, becoming like Him in His death,

(v. 11) and so, somehow, to attain to the resurrection from the dead."

"to attain to the resurrection from the dead" =

"resurrection" = "exanastasin" = "ex" = "out" + "anastasin" = ""resurrection" = lit, 'the out resurrection'

"from the dead" = "tEn ek ...........nekrOn" =

................................."the .out from dead"

A) SALVATION IS NOT IN VIEW TO ATTAIN THIS OUT-RESURRECTION

Since verse 10 has human doing, i.e., works in view in order to attain this out-resurrection from the dead;

And since salvation is by grace through faith alone as a free gift, not by works,

1) [Compare Eph 2:8-9]:

(v. 8) "For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God --

(v. 9) not by works, so that no one can boast."

Then salvation unto resurrection from the dead is not in view.

B) THERE IS A SPECIAL 'OUT-RESURRECTION' WHICH EXTRA ORDINARILY FAITHFUL BELIEVERS WILL EXPERIENCE

The word "resurrection" is literally "exanastiasn" = "out resurrection" and it is received as a result of extra ordinary faithfulness.

1) [Compare Heb 11:35]:

"Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection."

Note that all individuals will be resurrected, believers and unbelievers alike. So Paul must be referring to a special kind of resurrection, a "better resurrection", (Heb 11:35), that is received for extra ordinary faithfulness of believers. The context of this "out resurrection" is as a prize (v. 14), i.e., a reward. Since salvation is strictly an unmerited free gift with no strings attached, (Eph 2:8-9; Ro 3:21-24), then something different is in view here: an eternal reward for the believer conditional upon leading an extra ordinarily faithful lifestyle.