Philipper 3:13 Kommentar

He cautions them against judaizing seducers (Phi 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Phi 3:4-8), describes the matter of his own choice (Phi 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example (Phi 3:17-21).

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

I press toward the mark,.... The allusion is to the white line, or mark, which the runners in the Olympic games made up to, and to which he that came first received the prize; and by which the apostle intends the Lord Jesus Christ, who is "the scope", or "mark", of all the thoughts, purposes, and counsels of God, to which they all aim, and in which they all centre; and of the covenant of grace of which he is the sum and substance, the Mediator, surety, and messenger, in whom are all the blessings and promises of it; and of the Scriptures of truth, the writings of the Old and New Testament, which all testify of him, and agree in him; and of both law and Gospel, he is the end of the law, and the substance of the Gospel; and of all the graces of the Spirit, in the hearts of his people, faith looks at him, hope is concerned with him, and love has him for its object; and of all the duties believers are concerned in, they all point at him, they are done in his name and strength, through faith in him, and from a principle of love to him, and with a view to his glory; and so he is of their thoughts, affections, and desires: and to this mark they press, or "run", as the Syriac version renders it; they look to Jesus, while they are running their Christian race; they keep him in their view, and follow after him, because he is their forerunner, Heb 6:20, and the Captain of their salvation, Heb 2:10; they set him before them as their guide to direct them, according to whom they steer their course, that so they may not lose their way, nor move out of it, to the right hand or the left; and from whom they take great encouragement to go on, and press through the difficulties they do; and besides, they know that there is no coming at the prize, but through the mark, for there is salvation in no other, Act 4:12; and that whoever comes up to the mark, or believes in Christ, shall enjoy the prize of eternal life, which is next mentioned: for the prize of the high calling of God in Christ Jesus: by which is meant, the incorruptible crown; the crown of life, righteousness, and glory, that fadeth not away, Jam 1:12, styled "the prize of the calling of God"; because it is what God in the effectual calling calls his people to, even to a kingdom and glory, and to eternal glory and happiness; of which they have a sight, though but a glimmering view of it, and are blessed with hope in it; in which they rejoice, and see their right unto it, in the righteousness of Christ, and have a meetness for it: this is named "the high calling of God", because God is on high, who calls them to it, in allusion to the judge in the Olympic games, who was placed in an exalted situation, near the mark, with the crown in his hand, which he gave to him that came first; and because the grace by which the saints are called is from above, as every good and perfect gift is, Jam 1:17; and because the prize they are called unto consists of things above, where Jesus is, and is the hope laid up in heaven, Col 1:5, and the inheritance reserved there, Pe1 1:4; and expresses the great honour and dignity of called ones, who are called to a crown and kingdom, are raised from the dunghill, to sit among princes, and to inherit the throne of glory, and are made kings and priests unto God: and may also denote, that the calling to such high honour is from above, and not below; and is owing to the special grace and favour of God, and not to any merits of men; nor is the prize to which they are called, of him that willeth and runneth, but of God's grace and mercy, Rom 9:16, and moreover, this calling is said to be "in Christ Jesus"; for both the purpose and grace, according to which men are called, are in him; the grace by which they are called, and which is implanted in them when called, is all in and from Christ; the blessings of grace, which they then in person enjoy, are spiritual blessings in him; and even the glory they are called unto is in his hands; not only the promise of eternal life, but that itself; the gift of it is with him, and it comes through him; yea, they are called by him, and said to be the called of Christ Jesus; now the prize of this calling, which is what God has prepared from all eternity, which Christ has in his hands, and will give to all his, and which is of immense richness and eternal duration, and shall be bestowed on all Christian runners, or true believers, is what the apostle was pressing for, pursuing after, with much difficulty, through great toil and labour, diligent searching of the Scriptures, frequent wrestling with God in prayer, and constant attendance on the means of grace, and ordinances of the Gospel.

And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, "Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus." And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection.

But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards.

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

"Brethren, I count not myself to have apprehended." But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, saith he, have I completed all. And if in another place he saith, "I have fought the good fight" (2 Tim. iv. 7), but here, "I count myself not as yet to have apprehended"; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death.

Put the past out of mind. Set your mind to the future. What he has reckoned perfect today he ascertains to have been false tomorrow as he reaches for ever better and higher goals. By this gradual advance, never being static but always in progress, he is able to teach us that what we supposed in our human way to be perfect still remains in some ways imperfect. The only perfection is the true righteousness of God.

If they compared themselves with Paul, the Philippians would understand how far they were from the blessings of freedom. How frequently had he shared in so many of Christ’s sufferings: He had been beaten, imprisoned, thrown to wild beasts and burdened with other evils. Nonetheless even he did not think that he had already taken hold of Christ, as long as he was alive.

Some think that “paying no heed to the things behind” refers to life under the law. I think he says this of his labors as a preacher. For his custom was to be cursory and to mingle doctrinal statement with exhortation. What he says then is “I pay no heed to my previous labors, but I strive enthusiastically to press on to those ahead.”

Pambo said to Antony, ‘What shall I do?’ Antony said, ‘Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.’

A hermit said, ‘We do not make progress because we do not realize how much we can do. We lose interest in the work we have begun, and we want to be good without even trying.’

Since he had previously praised the Philippians greatly, now, humbling their thoughts, he says: I too, your teacher, do not yet consider myself to have attained full perfection — just as if someone were to say of a runner that he has not yet completed the entire course. How then does he say in another place: "I have finished the course" (2 Tim. 4:7)? But he said that in view of death. I do one thing, he says, I strive for one thing only — to always move forward. I forget the deeds I have accomplished and leave them behind, and I do not recall them at all, and thus I press forward toward what I still lack. For he who thinks he has already completed the course stops, as though he has already fulfilled everything. What then does "reaching forth" mean? It means trying to grasp something before having reached it; it means outrunning one's feet, though already running, with the rest of the body, leaning forward — which comes from great zeal.

Then when he says, brethren, I do not consider..., he explains what he had said: first, about his lack of perfection; secondly, the consequence (3:13b). He says: I do not consider that I have made it my own. As if to say: I am not so vain as to attribute to myself something I do not yet have; but I press on toward the goal. This can be taken in three ways: In one way thus: but one thing I do, namely, forgetting what lies behind... I press on toward the goal. Or, I do not consider that I have made it my own, but I press on toward one thing, namely, for the prize of the upward call of God in Christ Jesus. Or, I do not consider that I have made it my own, namely, that which is above: "One thing have I asked of the Lord, that will I seek after" (Ps. 27:4). Then he shows what he deserted, namely, temporal things or past merits, because a man should not count his past merits.

The apostle exhorts the Philippians to rejoice in the Lord, Phi 3:1. And to beware of false teachers, Phi 3:2. Shows that Christians are the true circumcision, who worship God in the Spirit, Phi 3:3. And that himself had more reason to trust in the flesh than any of the Jews, Phi 3:4-6. But that he counted all things loss for Christ, Phi 3:7-11. He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, Phi 3:12-14. Exhorts them to be like-minded, Phi 3:15-17. Warns them against certain persons who were enemies to the cross of Christ, Phi 3:18, Phi 3:19. Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, Phi 3:20, Phi 3:21.

I count not myself to have apprehended - Whatever gifts, graces, or honors I may have received from Jesus Christ, I consider every thing as incomplete till I have finished my course, got this crown, and have my body raised and fashioned after his glorious body. This one thing I do - This is the concern, as it is the sole business, of my life. Forgetting those things which are behind - My conduct is not regulated nor influenced by that of others; I consider my calling, my Master, my work, and my end. If others think they have time to loiter or trifle, I have none: time is flying; eternity is at hand; and my all is at stake. Reaching forth - The Greek word επεκτεινομενος points out the strong exertions made in the race; every muscle and nerve is exerted, and he puts forth every particle of his strength in running. He was running for life, and running for his life.

WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21) Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in Th1 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Eph 6:10; Th2 3:1). But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation. the same things--concerning "rejoicing," the prevailing feature in this Epistle (Phi 1:18, Phi 1:25; Phi 2:17; Phi 4:4, where, compare the "again I say," with "the same things" here). In the Lord--marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (Phi 3:3). not grievous--"not irksome." for you it is safe--Spiritual joy is the best safety against error (Phi 3:2; Neh 8:10, end).

I--whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (Jo1 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mat 5:48). forgetting those things . . . behind--Looking back is sure to end in going back (Luk 9:62): So Lot's wife (Luk 17:32). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (Exo 14:15). The Bible is our landmark to show us whether we are progressing or retrograding. reaching forth--with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL]. unto--towards (Heb 6:1).