Philippians 3
Rejoice in the LORD in spite of circumstancesverse 1
Finally – my brethren – rejoice in the Lord
to write the same things to you
to me indeed is not grievous
but for you it is safe
Warning about false teachersverses 2-3
Beware of dogs – beware of evil workers – beware of the concision
for we are the circumcision – which worship God in the spirit
and rejoice in Christ Jesus
and have no confidence in the flesh
Paul’s past life illustratedverses 4-6
Though I might also have confidence in the flesh
if any other man think that he hath whereof
he might trust in the flesh – I more
circumcised the eighth day – of the stock of Israel
of the tribe of Benjamin – an Hebrew of the Hebrews
as touching the law – a Pharisee
concerning zeal – persecuting the church
touching the righteousness which is in the law – blameless
Paul’s present life in Christverses 7-11
BUT what things were gain to me
those I counted loss for Christ
Yea doubtless – and I count all things but loss
FOR the excellency of the knowledge of Christ Jesus my Lord
for WHOM I have suffered the loss of all things
And do count them but dung – that I may win Christ
and be found in HIM – not having mine own righteousness
which is of the law
But that which is through the faith of Christ
the righteousness which is of God by faith
that I may know HIM
and the power of HIS resurrection
and the fellowship of HIS suffering
being made conformable to HIS death
IF by any means I might attain unto the resurrection of the dead
Paul’s future goalsverses 12-16
Not as though I had already attained – either were already perfect
BUT I follow after if that I may apprehend that for which
also I am apprehended of Christ Jesus
Brethren – I count not myself to have apprehended
BUT this one thing I do forgetting those things which are behind
and reaching forth unto those things which are before
I press toward the mark for the prize of the high calling of
God in Christ Jesus
Let us therefore – as many as be perfect – be thus minded
and IF in any thing ye be otherwise minded
God shall reveal even this to you
NEVERTHELESS – whereto we have already attained
let us walk by the same rule – let us mind the same thing
Paul instructs other believersverses 17-21
Brethren – be followers together of me
and mark them which walk so as ye have us for an example
(FOR many walk – of whom I have told you often
and now tell you even weeping
that they are the enemies of the cross of Christ
whose end is destruction
whose God is their belly – and whose glory is
in their shame who mind earthly things)
FOR our conversation is in heaven
from whence also we look for the Saviour – the Lord Jesus Christ
WHO shall change our vile body
that it may be fashioned like unto HIS glorious body
according to the working whereby HE is able even
to subdue all things unto HIMSELF
COMMENTARY:
DAILY SPIRITUAL BREAKFAST: Young Believers
: 9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (1343 “righteousness” [dikaiosune] means condition acceptable to God, integrity, virtue, purity of life, correctness in thinking, be put right with, what God requires, or uprightness)
DEVOTION: Paul had lived a life that was considered to be upright to the Jewish community. He was chosen to persecute the Christians. He was in his own eyes in a correct relationship with God.
He found out differently on his way to persecute Christian on the road to Damascus. God confronted him with his wrong thinking. The law was not going to save anyone. The purpose of the law was to teach people that they were sinners in need of a Savior. Jesus Christ was the Savior Paul met on the road and realized that he was not right with God.
To be right with God one has to become a follower of Jesus Christ by faith. Faith is trusting what we can’t see and sometime understand. Faith is a belief that through Jesus Christ we can spend eternity in heaven.
Paul wanted the believers in Philippi to realize that they couldn’t count on their circumcision to get them into heaven. There obedience to the Law of Moses was good but not enough. They needed the blood of Jesus Christ on the cross alone to save them.
False teachers were coming into the church and trying to convince them that Paul was wrong and they were right in telling them that circumcision was necessary for salvation.
Today we have the same false teachers around telling people that they can’t simply come to Jesus by faith and trust in HIM alone for their salvation. They can’t believe that faith in Jesus plus nothing equals salvation. They have to do some special works to earn their salvation. That is a lie from the pit of hell.
CHALLENGE: Believe that fact that faith in Christ plus nothing equals salvation.
:10 That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death. (4833 “conformed” [summorphizo] means to be conformed to, receive the same form as)
DEVOTION: Paul’s desire was to imitate Christ so completely that he was willing to undergo the same death that Jesus did. Paul understood that he would likely be called upon to die for his faith, even though he had been given a temporary reprieve (1:24). His goal was to be completely identified with Christ in his sufferings, his death, and his resurrection.
We tend to want to mix Christianity with our own comfort. We are willing to follow Christ as long as it is not too difficult, or we don’t run into problems. When something comes our way that isn’t according to what we think God promised to do for us, then we get disappointed and stop walking with him.
There is a group of people who call themselves Christians who teach a “prosperity gospel.” They think that God promises to make all of His followers healthy and wealthy, and that they will never have to face sickness, pain, or loss. They forget that Jesus promises to be with us in the midst of our sufferings, and that He already provided us an example by how He went through sufferings while He was here on earth.
There are believers in other countries already who are being called to give their lives for the gospel, and when this happens, they do so with joy knowing that the Lord will use this to bring others to believe in Jesus Christ.
CHALLENGE: If you think that all the Christian life is supposed to be trouble-free, rethink your position! Part of knowing Jesus intimately is going through sufferings with Him at your side. Be willing to use this as a means of testimony to those around you who have not yet heard about who Jesus is. (Marc Wooten)
DAILY SPIRITUAL LUNCH: Transitional Believers
: 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before (1950 “forgetting”[epilanthanomai] means neglecting, no longer caring for, forgotten, overlook, care nothing about, to lose out of mind or giving over to oblivion)
DEVOTION: Paul tells the Christians in Philippi to REJOICE in the LORD. He warns them of those who want to take their joy away. The individuals who want to add things necessary for salvation. Again there were people coming or in the town that wanted them to be circumcised, in order that, they might be truly saved. Paul called them dogs.
He again states that he would glory in the flesh because of his Jewish background but he called all of that dung. It was worthless to him compared to Christ.
He wanted to know the power of the resurrection. He wanted the fellowship of Christ’s sufferings. He wanted to conform to the death of Christ. He told them that he had not attained sinlessness but was striving to be mature in the faith. He was more mature than many in the church but he still realized that he was a sinner and would only reach sinlessness when he was a citizen of heaven in heaven. While on the earth he had other goals.
One of his goals was to forget the past except his meeting with Christ on the Damascus road. He was saved through the cross of Christ alone. He didn’t count on his upbringing to get him into heaven. He didn’t count on his good works to get him into heaven. He didn’t count on anything he had previously done to get him into heaven. He was forgetting his past. He was continuing to look to the future for more growth in the LORD.
All of us have a past. Paul had a past. He was involved in killing and putting Christians in prison. He was religious and zealous but wrong. Now he was serving the LORD.
In this chapter he said he had to no longer care about his past. We can learn from our past. Paul had learned from the past. He had to move on and look to the future and the finish of the race. Satan wants to remind us of our past. Carnal Christians want to remind us of our past. God wants us to look at the future. We have a place in heaven reserved for us .
IF Satan is reminding us of the pass, tell him to leave. We are in a race to the finish. Remember to look forward to our future in heaven. Work as if the past is gone because it is in God’s eyes. When HE forgives, it is gone. HE is merciful. Praise HIS name.
CHALLENGE: Don’t live on past service to the LORD. Don’t live on present maturity in the faith. Our responsibility is to continue to run on toward more maturity in the LORD. Can you say that this year you are more mature in your faith than you were last year??)
DAILY SPIRITUAL SUPPER: Mature Believers
: 17 Brethren, be followers together of me, and mark them which walk so as you have us for an example. (4648 “mark’ [skopeo] means notice, look out for, to turn one’s interest or expectations towards something and respond accordingly, to watch closely, pay attention to, or contemplate)
DEVOTION: Paul addresses fellow believers as brother and sister in the LORD. We find that those who are fellow believers are supposed to be considered like our own brothers and sisters. We are to treat them well. We are to be available when needed. We try to encourage them in the LORD.
Not all of us have been brought up in homes where brothers and sisters got along. There are homes where brothers and sisters fight with one another on a regular basis. This is not the relationship those who are followers of Christ should have. There will be disagreements at times but there should always be a period of restoration in the future. This doesn’t always happen between believers but it should. We will have to get along with one another in heaven. Or we might think that we can stay in one corner and those we don’t like will stay in another corner of heaven.
While we are here on this earth we need to look for individuals that we can look up to and follow their example of what a real Christian is like. Sometimes it can be someone in our own family. Many have complimented a godly grandmother or mother. Some have even complimented a godly grandfather or father.
Paul wants the Philippian church members to follow his example. He also tells them to look to others that are like him and follow their example.
CHALLENGE: Our ultimate example is always to be Christ. HE gives enough illustrations as to how HE handled life situations. Follow HIM!!
: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthy things (684 “destruction” [apoleia] means the termination of something by causing so much damage to it that it cannot be repaired or no longer exists, hell, utter ruin, annihilation, waste, disaster, or calamity)
DEVOTION: Paul gives us a contrast. He gave the people someone to follow. He wanted them to follow his example as he tried to follow the example of Christ.
There is a second group of individuals who claimed to be followers of Christ but followed false teachers and held false beliefs. They were individuals that the other church members knew and considered friends. They were probably even people who attended church with them.
However, this second group were not concerned with following Paul’s example of Christianity. They wanted to make their own rules and follow whatever they felt was right.
He describes them as individuals who were headed for destruction or a place in hell. They claimed to be followers but they were not genuine followers. Their only god was their belly and whatever would feed them. They wanted the money that came with service to the LORD but not the standard that Jesus set for them to follow.
They even gloried in things that oppose to what would bring glory to the LORD. They were trying to bring glory to themselves which was a shame. True followers always try to bring glory to the LORD alone.
This group was only concerned with the here and now. They didn’t seem to care about eternity. There could be people around us who seem to be more concerned with their accumulation of possessions rather than seeking the LORD and winning people to Christ.
We have to make wise decisions daily regarding who we want to receive glory in our world.
CHALLENGE: We have to make a decision regarding our motives in our service to Christ. Who are we going to follow as an example of a true believer?
DISCIPLINES OF THE FAITH:
BODY
Chastity (Purity in living)
Fasting (Time alone with LORD without eating or drinking)
Sacrifice (Giving up something we want to serve the LORD)
Submission (Willing to listen to others and LORD)
Solitude (Going to a quiet place without anyone)
SOUL
Fellowship (Gathering together around the Word of God)
Frugality (wise use of resources)
Journalizing (Writing down what you have learned from the LORD)
Writeverse 1
Study and Meditation (Thinking through your study in the Word)
Secrecy (Doing your good deeds without others knowing but God)
SPIRIT
Celebration (Gathering around a special occasion to worship LORD)
Confession (Tell the LORD we are sorry for our sins on a daily basis)
Prayer (Conversation with God on a personal level)
Silence (Letting the LORD deal with some problems and needs)
Worship (Time to praise the LORD alone or in a group)
Worship God in spiritverse 3
DOCTRINES OF THE FAITH:
Scripture (66 inerrant books of the Bible)
Writeverse 1
Lawverses 5, 6, 9
God the Father (First person of the Godhead)
Godverses 3, 9, 14, 15, 19
God the Son (Second person of the Godhead –God/man, Messiah)
Lordverses 1, 8, 20
Christverses 3, 7, 8, 9, 14, 18, 20
Jesus verses 3, 8, 12, 14, 20
Christ Jesusverses 3, 12, 14
Christ Jesus my Lordverse 8
Power of HIS resurrectionverse 10
Fellowship of HIS sufferingsverse 10
HIS deathverse 10
Cross of Christverse 18
Saviorverse 20
Lord Jesus Christverse 20
Subdue all things unto HIMSELFverse 21
God the Holy Spirit (Third person of the Godhead – our comforter)
Trinity (Three persons of the Godhead who are co-equal = ONE God)
Angels (Created before the foundation of the world – Good and Evil)
Man (Created on the sixth twenty-four hour period of creation)
Vile bodyverse 21
Sin (Missing the mark set by God on man and angels)
Evil workersverse 2
Confidence in the fleshverses 3, 4
Trust in the fleshverse 4
False zealverse 6
Persecuting the churchverse 6
False gainverse 7
False righteousnessverse 9
Enemies of the cross of Christverse 18
god is their bellyverse 19
Shameverse 19
Mind earthly thingsverse 19
Salvation (Provided by Christ’s death on the cross for our sins)
Rejoiceverses 1, 3
Safeverse 1
Worship in spiritverse 3
No confidence in the fleshverse 3
Righteousnessverses 6, 9
Blamelessverse 6
Knowledge of Christ Jesusverses 8, 10
Suffered verses 8, 10
Faith in Christverse 9
Power of the resurrectionverse 10
Fellowship verse 10
Conformverse 10
Resurrection from the deadverse 11
Not attainedverses 12, 13
Perfect (mature)verses 12, 15, 16
Follow after Christverses 12, 17
Apprehended of Christverse 12
Forgetting those things that are behindverse 13
Reaching forth verse 13
Press toward the markverse 14
High calling of Godverse 14
Revelation from God verse 15
Already attainedverse 16
Walk by the same ruleverse 16
Mind the same thingverse 16
Followers together with Paulverse 17
Conversation is in heavenverse 20
Vile body changed to glorious bodyverse 21
Israel (Old Testament people of God)
Circumcisionverse 3
Church (New Testament people of God)
Brethrenverses 1, 13, 17
Paulverses 1-21
Circumcised the eighth dayverse 5
Stock of Israelverse 5
Tribe of Benjaminverse 5
Hebrew of Hebrewsverse 5
Phariseeverse 5
Righteousness in the lawverses 6, 9
Persecuting the churchverse 6
Righteousness of law : blamelessverse 6
Gain for me = loss for Christverses 7, 8
Dungverse 8
Mine own righteousnessverse 9
Know HIMverse 10
Know power of HIS resurrectionverse 10
Fellowship of HIS sufferingverse 10
Conformable to HIS deathverse 10
Not already attainedverse 12
Not already perfectverse 12
Apprehended of Christ Jesusverse 12
Forgetting things behindverse 13
Reaching forth for things beforeverse 13
Press toward markverse 14
High callingverse 14
Mark those who walk togetherverse 17
Life is in heavenverse 20
Last Things (Future Events)
Resurrection of the deadverse 11
Destructionverse 19
Change vile bodyverse 21
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QUOTES regarding passage
14 Continuing the metaphor, Paul likens his Christian life to pressing onward to the goal so as to win the prize. In applying the figure, the goal and the prize are virtually identical, though viewed perhaps from different aspects. Paul’s goal was the complete knowledge of Christ, both in the power of his resurrection and the fellowship of his sufferings (v. 10). When the goal was reached, this prize would be fully his. As Hendriksen expresses it, “goal” rivets attention on the race that is being run, whereas “prize” centers the thought on the glory that follows (p. 175). E.M. Blaiklock concludes that Paul has the chariot races of Rome in mind (Cities of the New Testament [London: Pickering & Inglis, 1965], pp. 43, 44). The “upward calling” could then refer to the summons to the winner to approach the elevated stand of the judge and receive his prize. It is possible that the prize is to be understood as the “upward call of God” (NASB), interpreted as the “rapture” of the church. However, the word klēsis (“calling”) is always used elsewhere by Paul, not in reference to Christ’s return but to denote the effective call of God that brings men to salvation (1 Cor 1:26; 7:20; Eph 1:18; 4:1, 4; 2 Thess 1:11; 2 Tim 1:9). The expression anō klēseōs (“upward call”; NIV, “called me heavenward”) is similar to klēseōs epouraniou (“heavenly calling”) in Hebrews 3:1, which certainly refers to the divine call to salvation. Hence, it is preferable to regard Paul as speaking of the goal and prize for which believers have been called to salvation in Christ. (Kent, H. A., Jr. (1981). Philippians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 143). Grand Rapids, MI: Zondervan Publishing House.)
14. Toward the mark (κατὰ σκοπὸν). Rev., goal. Bear down upon (κατά). Σκοπός mark, only here in the New Testament. See on look, ch. 2:4. Used in the classics of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs 1 Tim. 1:6; 6:21; 2 Tim. 2:18, in the verb ἀστοχέω to miss the aim or the shot. A. V., swerved and erred.
Prize (βραβεῖον). See on 1 Cor. 9:24. Ignatius uses the word θέμα that which is deposited as a prize: a prize of money as distinct from the crown. “Be temperate as God’s athlete. The prize is incorruption and eternal life” (to Polycarp, 2). Chrysostom says: “He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them—if one plunder their house, if they see children or wife or anything whatsoever—the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course.”
High calling (ἄνω κλήσεως). Lit., upward calling. A calling which is from heaven and to heaven. Κλῆσις calling, is habitually used in the New Testament of the act of calling. Compare Heb. 3:1. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled. (Vincent, M. R. (1887). Word studies in the New Testament (Vol. 3, pp. 450–451). New York: Charles Scribner’s Sons.)
Paul’s salvation experience had taken place about 30 years before he wrote to the Philippians. He had won many spiritual battles in that time. He had grown much in those years, but he candidly confessed he had not obtained all this, nor was he yet made perfect (v. 12). He still had more spiritual heights to climb. This testimony of the apostle reminded the saints at Philippi—and it serves to remind believers today—that there must never be a stalemate in their spiritual growth or a plateau beyond which they cannot climb.
Paul pursued Christlikeness with the enthusiasm and persistence of a runner in the Greek games. Unlike the Judaizers, whose influence was prevalent among the Philippians, the apostle did not claim to have attained spiritual maturity. He was still pressing on, pursuing that for which Christ Jesus took hold of him. Nor had he yet taken hold of it, that is, he had not yet attained perfection or ultimate conformity to Christ. But he was determined that he would forget the past and, like a runner, press on toward the goal. Paul refused to be controlled or absorbed by his past heritage (vv. 5–7) or his attainments (v. 8).
Vigorously and with concentration Paul sought to win the prize to which God had called him heavenward (v. 14). Again the Greek games must have been on his mind as he wrote of the prize. The winner in those games was called to the place where the judge sat in order to receive his prize. Paul may have referred to ultimate salvation in God’s presence, or to receiving rewards at “the judgment seat of Christ” (2 Cor. 5:10). (Lightner, R. P. (1985). Philippians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 661). Wheaton, IL: Victor Books.)
Determination (Phil. 3:14)
“I press!” This same verb is translated “I follow after” in Philippians 3:12, and it carries the idea of intense endeavor. The Greeks used it to describe a hunter eagerly pursuing his prey. A man does not become a winning athlete by listening to lectures, watching movies, reading books, or cheering at the games. He becomes a winning athlete by getting into the game and determining to win! The same zeal that Paul employed when he persecuted the church (Phil. 3:6), he displayed in serving Christ. Come to think of it, wouldn’t it be wonderful if Christians put as much determination into their spiritual life as they do their golfing, fishing, or bowling?
There are two extremes to avoid here: (1) “I must do it all” and (2) “God must do it all!” The first describes the activist, the second the quietist, and both are heading for failure. “Let go and let God!” is a clever slogan, but it does not fully describe the process of Christian living. What quarterback would say to his team, “OK, men, just let go and let the coach do it all!” On the other hand, no quarterback would say, “Listen to me and forget what the coach says!” Both extremes are wrong.
The Christian runner with the spiritual mind realizes that God must work in him if he is going to win the race (Phil. 2:12–13). “Without Me ye can do nothing” (John 15:5). God works in us that He might work through us. As we apply ourselves to the things of the spiritual life, God is able to mature us and strengthen us for the race. “Exercise thyself rather unto godliness!” (1 Tim. 4:7–8) Some Christians are so busy “dying to self” that they never come back to life again to run the race! And others are so sure they can make it on their own that they never stop to read the Word, pray, or ask for the power of the Lord.
Toward what goal is the runner pressing with such spiritual determination? “The prize of the high [upward] calling of God in Christ Jesus” (Phil. 3:14). When he reaches the goal he will receive the reward! Again, Paul is not suggesting that we attain to heaven by our own efforts. He is simply saying that just as the athlete is rewarded for his performance, so the faithful believer will be crowned when Jesus Christ returns. (See 1 Cor. 9:24–27 for a parallel, and note that while only one athlete may receive a prize, all Christians may receive the reward. Furthermore, the laurel wreath of the Olympic Games will fade, but the crown Christ gives will never fade.) The important thing is that we reach the goal He has established for us. No matter how successful we may be in the eyes of men, we cannot be rewarded unless we “take hold of that for which Christ Jesus took hold of [us]” (Phil. 3:12, niv). (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 90). Wheaton, IL: Victor Books)
3:14 Paul has described the manner of his running; he now speaks of the race itself and particularly the finish line towards which he runs and the prize he seeks to win.
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον. ‘I run straight towards the goal in order to win the prize’ (cf. GNB). Only the term βραβεῖον is taken directly from the athletic imagery of the games. However, in this context σκοπός clearly describes the finish line of the race on which the athlete intently fixes his gaze, and thus διώκω must be interpreted in the sense of ‘run’. σκοπός (‘goal, mark’) appears only here in the NT, although the cognate verb σκοπέω turns up six times in all, including two instances in Philippians: 2:4; 3:17. The noun refers to that on which one fixes one’s gaze, whether it be a target at which an archer may shoot,59 metaphorically a goal or marker that controls a person’s life, or as here the marker at the conclusion of the race upon which the runner fixes his gaze. Since Paul does not state explicitly what that marker is,61 the point of the imagery, using the preposition κατά (with the accusative case) in the sense of ‘direction towards’, is to draw attention to the fact that Paul’s pressing on is not aimless but purposeful. He keeps on running63 a straight course and will not allow himself to be distracted or turned aside. ‘It is the vision of the end of the race that ever directs and speeds his hastening feet.’
εἰς τὸ βραβεῖον. The purpose of running straight toward the finish line is ‘in order to win the prize’.66 In the Greek world βραβεῖον referred to the victor’s ‘prize’ in a contest. Paul uses the term at 1 Cor. 9:24, ‘many runners take part in a race, but only one of them wins the prize (βραβεῖον)’. He aims to win his prize, not by coming first in the race but by finishing, and as the same award is given to everyone else who finishes, so the apostle encourages the Corinthians to follow his example and make his ambition their own (vv. 24–25). Similarly, there is no exclusiveness about the wreath of victory (στέφανος) mentioned in 2 Tim. 4:8, which the Lord, the righteous Judge, will give to Paul and ‘to all [others] who have longed for his appearing’.
The precise content of τὸ βραβεῖον (‘the prize’) at Phil. 3:14 cannot be determined without first examining the lengthy genitive construction attached to it: τῆς ἄνω κλήσεως69 τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ (lit. ‘of the upward calling of God in Christ Jesus’). This complex expression has been interpreted along three main lines: (1) τῆς … κλήσεως has been regarded as a genitive of apposition or definition so that τὸ βραβεῖον is identified with it: the prize itself is then God’s calling to life in his eternal presence (ἄνω; cf. Heb. 3:1). What was expressed figuratively by means of an athletic metaphor (τὸ βραβεῖον) is now described without any imagery (ἡ ἄνω κλῆσις). ἄνω is the term Paul employs to refer to the heavenly dimension in Gal. 4:26 and Col. 3:1–2, and a parallel to the language of this expression has been observed in Philo, where those who have the desire for wisdom and knowledge, and who have received the divine spirit, are ‘called up to God’. A. T. Lincoln claims that this unusual use of κλῆσις by Paul may have been to correct Jewish Christian opponents (or those influenced by them), who made claims about their exalted status believing that an upward call to heavenly existence was attained in this life. The apostle by contrast asserts that ἡ ἄνω κλῆσις is the prize that lies at the end of the race (cf. Phil. 1:23; 3:21). But against this explanation, the object of Paul’s continuous pursuit (διώκω) is the prize (τὸ βραβεῖον), not the calling itself. It is only by first identifying the calling with the prize (treating τῆς … κλήσεως as a genitive of apposition or definition) that Lincoln runs into difficulties: κλῆσις now signifies that to which one is called (rather than the ‘act of calling’, its customary Pauline meaning), and the term focusses on the end of the race rather than its beginning or continuance. Further, Paul’s correction of Jewish Christian opponents, or those influenced by them, who made claims about their exalted status, is in terms of the final prize not being attained in this life. He is not at this point commenting on the calling as such. Finally, it is doubtful whether the single parallel from Philo (which could be understood differently) is sufficient to establish a possible background for interpreting Paul’s phrase.
(2) The expression has been taken as part of the athletic imagery of the games, with κλῆσις being the summons by the president to the successful athlete to come forward and receive his prize. Several recent commentators have drawn attention to the practice in the Greek contests in which the victor received an ‘upward call’. In the Panhellenic games (like those at Olympia), which were organized and presided over by highly respected officers called Hellenodikai, the successful athlete was summoned to receive his prize from their hands. F. F. Bruce, with reference to a similar Roman practice, has claimed: ‘On a special occasion in Rome this call might come from the emperor himself; how proudly the successful athlete would obey the summons and step up to the imperial box to accept the award.’75 The κλῆσις to which Paul is alluding, however, is a heavenly one (ἄνω), issued by God himself (τοῦ θεοῦ) with a very different kind of prize. This view assumes that Paul has continued the athletic imagery with his use of κλῆσις, that its meaning is to be determined from the wider games context rather than customary Pauline usage, and that it refers to an act of calling or summons issued at the end of the race.
(3) Finally, κλῆσις has been interpreted of God’s act of calling to salvation, with the genitive τῆς … κλῆσεως being understood as subjective (or indicative of belonging). The prize (τὸ βραβεῖον) then refers to that which is announced or promised by the call, and could be a comprehensive expression for the blessings of everlasting life. In the immediate context, however, τὸ βραβεῖον is the full and complete gaining of Christ, for whose sake everything else has been counted loss. The noun κλῆσις, like its cognate verb καλέω, frequently refers to God’s initial and effective call to salvation through the gospel: it is a summons to enter the kingdom (cf. 1 Thes. 2:12), Christ’s peace (Col. 3:15), or into fellowship with Christ (1 Cor. 1:9), so as to be conformed to the image of Christ (Rom. 8:29–30), and to receive salvation (2 Thes. 2:13–14) and eternal life (1 Tim. 6:12; cf. Eph. 1:18; 4:1, 4; 2 Thes. 1:11; 2 Tim. 1:9). The addition of ἄνω points not so much to the heavenly origin of this call (cf. Heb. 3:1) as to the direction in which this calling leads, that is, ‘upwards, heavenwards’. This invitation to enter God’s kingdom, which was already issued to Paul at his conversion, is sometimes referred to in the present tense (cf. 1 Thes. 2:12). It is as if the de divine call keeps ringing in the hearer’s ears, as God summons Paul and other Christians in a heavenward direction and to holiness of life.
Because of the difficulty of regarding κλῆσις as a perpetual call, advocates of (2) argue that Paul uses the term as part of the athletic imagery; it thus refers to the summons by the president issued to the successful athlete to come up and receive his prize. If the apostle has in fact employed κλῆσις in this way, this exegesis may be correct. But on balance we prefer (3), with τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ being rendered ‘the prize promised by God’s heavenly call in Christ Jesus’. On this view κλῆσις can be understood in its customary Pauline sense of the divine calling to salvation, particularly the initial summons, while the prize is that which is announced by the call. On any view τοῦ θεοῦ indicates that it is God himself who issues the call, while ἐν Χριστῷ Ἰησοῦ probably signifies that it is in the sphere of Christ Jesus himself that this summons is given. In the immediate context the prize (τὸ βραβεῖον) is the full and complete gaining of Christ for whose sake everything else has been counted loss. The greatest reward is to know fully, and so to be in perfect fellowship with, the one who had apprehended Paul on the Damascus road. And this prize Paul wants his readers also to grasp. (O’Brien, P. T. (1991). The Epistle to the Philippians: a commentary on the Greek text (pp. 429–433). Grand Rapids, MI: Eerdmans.)
FROM MY READING:
(Remember the only author that I totally agree with is the HOLY SPIRIT in the inerrant WORD OF GOD called THE BIBLE! All other I try to gleam what I can to help me grow in the LORD!!)
DO NOT FEAR
poem by Anne R. C. Neale
Jesus said these words so many times, “do not fear”,
When the fishermen were in a storm, He awoke and saw then in panic then,
Jesus said’ Do not fear, and then instantly the sea of Galilee calmed down,
And the fisherman all saw He Jesus controlled the storm too, Amen,
God’s Angel said to Mary too, “do not fear”,
When the angel told her about the baby she would have,
These were the words said was said many times you see
In the Bible so we should take heed of them and do not fear too, Amen,
God is Omnipresent, Omniscient, and Omnipotent,
There is nothing impossible that God cannot do,
If we truly really trust God then we should not fear at all,
As God can do anything, so we should not fear at all,
like Jesus said, DO NOT FEAR, to me and to you.
A lost and broken world desperately needs Jesus. Distracted and sometimes apathetic believers desperately need a renewal of spiritual life in order to be effective ambassadors for the gospel. (Byron Paulus, revive magazine)
GOD’S PARTICULAR POSSESSION
That ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. Ephesians 1:18
God desires us as His own particular possession and portion, and ultimately as those who are to share His glory. Look again at Paul’s prayer for the Ephesian church in Ephesians 1. It is that they may know what is “the hope of his calling, and what the riches of the glory of his inheritance in the saints” (verse 18). To talk about God’s “inheritance in the saints,” the God who made everything and to whom all things belong and by whom all things are, to talk in this way is the most amazing and daring piece of anthropomorphism that Paul ever produced, and yet he has put it like that in order to give believers an understanding of it. What he means is that these are the people in whom God delights and whom God is going to enjoy.
Let me give an illustration in order to make this point clear. Take a child who has many toys, all of which he likes. Yes, but there is one particular favorite, the toy that is always with him. The child is fond of them all, but that one is something special. And it is the same with us. We all have certain possessions that we prefer to others; there is always something especially dear and of interest to us. That is the idea—that the great Lord of the universe has a special object of interest and affection—His own people, those whom He has taken and, as Paul puts it in writing to the Galatians, separated out of this evil world and put into a special category and compartment. That is the whole message of the Bible—God preparing for Himself a people who are going to be His joy throughout eternity.
A Thought to Ponder: These are the people in whom God delights and whom God is going to enjoy. (From Safe in the World, pp. 37-38. by Dr. Martyn Llord-Jones()
Mark tells of Jesus’ early ministry in Capernaum
INSIGHT
When a paralyzed man is brought to Jesus, He says, “Son, your sins are forgiven you” (Mark 2:5). The scribes are incensed. No one can forgive sin but God, and they do not believe that Jesus is God. In response, Jesus says, “Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, take up your bed and walk’?” (Mark 2:9).
Of course, it is easier to say that your sins are forgiven. After all, who can verify if it is true? So, to prove that He is God and has the power to forgive sins, Jesus says to the paralytic, “Arise, take up your bed and go your way to your house” (Mark 2:11). Jesus’ miracles are often timed strategically to demonstrate the validity of a central truth which He is teaching. (Quiet Walk)
Everlasting Love
“The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.” (Jeremiah 31:3)
Perhaps no doctrine in Scripture is as clearly stated as that expressed in our text and in many other passages. God loves us! His love is an “everlasting love” and compels Him to act strongly and lovingly on our behalf. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10). This theme finds glorious expression in the grand hymn of the last century entitled “I Am His, and He Is Mine.”
Loved with everlasting love, Led by grace that love to know;
Spirit, breathing from above, Thou hast taught me it is so!
O this full and perfect peace, O this transport all divine—
In a love which cannot cease, I am His and He is mine.
Jesus prayed, “I in them, and thou in me,…that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am” (John 17:23-24). The Father will never allow us to part from Him or our Savior.
These precious facts are taught to us by the “inspired” (literally “God-breathed”) Scriptures (2 Timothy 3:16), and “the Comforter…the Spirit of truth [who] will guide [us] into all truth” (John 16:7, 13). He drew us to Himself “in love: Having predestinated us unto the adoption of children by Jesus Christ to himself” (Ephesians 1:4-5). “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1). In His grace, we come to Him, experiencing sweet forgiveness and everlasting love. Cradled in the security of His undying love, we have peace. “Thou wilt keep him in perfect peace, whose mind is stayed on thee” (Isaiah 26:3).
(JDM, The Institute for Creation Research)
Now, in what may be called the wake of the sexual revolution, expressions of sexual chaos are everywhere. What started with the separation of marriage, sex, and babies has led to aggressive attempts to indoctrinate and reorder society against the essential realities of male and female.
The list of things that Christians must reject is a long one: pornography, abortion, infidelity, abuse & harassment, gender “reassignment,” same-sex marriage, polyamory, reproductive technologies, commercial surrogacy, even “drag queen story hours.” With so much to stand against, it’s more important than ever that Christians remember what they are for.
Despite an unfortunately common mis-reputation, both within the Church and without, Christianity doesn’t teach that human bodies are evils to be controlled in order to avoid sin. Rather, it teaches that our physical bodies are part of who we are as made in the image of God. As part of the created order, then, our bodies are a type of natural revelation, designed by God to reveal Himself.
Because God frequently uses physical realities to reveal and even embody the mysteries of who He is and what He wants us to know, Christians need to know the why behind the what when it comes to our bodies. Thankfully, to this end, Christopher West has made a remarkable contribution in a new book entitled “Our Bodies Tell God’s Story.”
West is best known for effectively making Pope John Paul II’s magisterial work “The Theology of the Body” accessible to the average person in the pew, especially the average Protestant. In his new book, West details a vision of our humanness, which includes our bodies as a feature and not a bug.
This is no vision of sexual repression, but of how our humanness fits in God’s overarching work of redemption. On this foundation, we can answer, both for ourselves and for others, the difficult questions of our culture, about why not all sexual impulses are good or just, about what it means to be male or female, about how human sexuality was intended by God in both single and married contexts, and about how the ultimate purpose of sex and marriage is found in God’s ultimate purpose for His image bearers and His creation.
After all, at the end of the day, all of the questions about sex dominating our culture right now are ultimately questions of purpose, not just morality. We are a world lost about who we are and therefore what our bodies are for.
Our purpose, as West reminds us, is revealed by God in His word and in His world. As the masterful storyteller He is, even our bodies point to the deeper realities of Christ’s self-giving love for His people who will, ultimately, be united with God in eternal communion. In the marriage covenant, God designed a way for us to act out His great cosmic drama on the smaller stage of our everyday lives together. Its significance is grounded in its imitation of the real thing: God’s covenantal love for His world.
In fact, the symbolism of marriage ties Scripture together from beginning to end. Genesis begins with a wedding and Revelation ends with one. The first points to the last and reveals the kind of relationship God wants with us through Christ.
Many Christians have long forgotten that our exalted view of marriage is not ultimately about preserving traditional moral norms or achieving personal happiness, but about God Himself. Many are called to human marriage, but all are called to eternal communion with God through Christ. This is why the Christian tradition values both human marriage and human singleness.
“When we get the body wrong,” says West, “we get the divine story wrong as well.” It only makes sense that the body and sexuality are under so much attack today.
To be clear, West approaches this topic as a faithful Roman Catholic who maintains the teaching of his tradition. Not all Christians will agree on all the implications of his teaching (like the role of contraception), but I still say this book is must-reading for all followers of Christ who want to be theologically clear about who we are as made in the image of God.
As my friend Eric Metaxas writes in the Foreword, “This bold, compelling, hopeful, and healing vision of our creation as male and female has been hailed by Catholics and Protestants alike as an antidote to the sexual crisis now plaguing the church and the world.” (BreakPoint)
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