Philippians 3:12 Ulasan

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.

Brethren, I count not myself to have apprehended,.... That for which he was apprehended of Christ: he had not attained to perfect knowledge, was not come to the mark, had not received the prize, or laid hold on eternal life; though he had received so much grace, and such gifts, as had qualified him for an apostle; and he had been so many years in that office, and had so great a knowledge in the mystery of the Gospel, and had laboured in it more abundantly than others, and with great success; and even though he had been caught up into the third heaven, and had heard unspeakable words, not lawful to be uttered, Co2 12:2, yet he had no such opinion of himself, as if he was perfect: by which way of speaking, he tacitly strikes at the arrogance and vain confidence of false teachers, that pretended to perfection; and in this way led the brethren to conclude, that they could never have arrived to it, since so great an apostle had not; some copies read not "yet", and so the Ethiopic version: but this one thing I do; which he was intent upon, constantly attended to, and earnestly pursued; it was the main and principal thing he was set upon, and which he employed himself in; and which engrossed all his thoughts, desires, affections, time, and labour; see Psa 27:4. The Syriac version reads, "this one thing I know"; signifying that whatever he was ignorant of, and however imperfect his knowledge was in other things, this he was full well apprized of, and acquainted with. The Arabic version renders the whole thus, "I do not think that I have now obtained and received anything, but the one thing"; namely, what follows, forgetting those things which are behind, meaning not the sins of his past life, which were indeed forgotten by God, and the guilt of which was removed from him, by the application of the blood of Christ, so that he had no more conscience of them; yet they were remembered and made mention of by him, partly for his own humiliation, and partly to magnify the grace of God: nor earthly and worldly things, which believers are too apt to have respect to, to look back upon, and hanker after, as the Israelites did after the fleshpots in Egypt, Exo 16:3; though these were forgotten by the apostle, so as not anxiously to care for them, and seek after them, to set his affections on them, or trust in them: nor his fleshly privileges, and legal righteousness, which he pursued, valued, and trusted in before conversion, but now dropped, renounced, disregarded, and counted as loss and dung, Phi 3:7; but rather his labours and works of righteousness since conversion, which though he times took notice of for the magnifying of the grace of God, for the defence of the Gospel, and to put a stop to the vain boasting of false teachers, yet he forgot them in point of dependence on them, and trust to them; and having put his hand to the plough, he did not look back, nor desist, but went on in his laborious way, not thinking of what he had done and gone through, nor discouraged at what was before him; as also he intends all his growth in grace, and proficiency in divine knowledge, which was very, great; and though he was thankful for these things, and would observe them to the glory of the grace of God, yet he trusted not in them: nor did he sit down easy and satisfied with what he had attained unto, and therefore was reaching forth unto those things which are before; to perfection of knowledge, holiness, and happiness, which were before him, and he as yet had not attained unto; but was desirous of, and pursued after with great vehemence and eagerness; the metaphor is taken from runners in a race, who did not stop to look behind them, and see what way they have run, and how far they are before others, but look and move forwards, and stretch themselves out to the uttermost, and run with all their might and main to the mark before them; and so the apostle did in a spiritual sense.

Let the one, therefore, have the necessity of continuing; the other, further, even the power of not marrying. Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.

If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.

"Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus." "Not that I have already obtained." What means "already obtained"? He speaks of the prize, but if he who had endured such sufferings, he who was persecuted, he "who had in him the dying of the Lord Jesus," was not yet confident about that resurrection, what can we say? What meaneth, "if I may apprehend"? What he before said, "If I may attain to the resurrection of the dead." (2 Cor. iv. 10) If I may apprehend, he saith, His resurrection; i.e. if I may be able to endure so great things, if I may be able to imitate Him, if I may be able to become conformed to Him. For example, Christ suffered many things, He was spit upon, He was stricken, was scourged, at last He suffered what things he suffered. This is the entire course. Through all these things it is needful that men should endure the whole contest, and so come to His resurrection. Or he means this, if I am thought worthy to attain the glorious resurrection, which is a matter of confidence, in order to His resurrection. For if I am able to endure all the contests, I shall be able also to have His resurrection, and to rise with glory. For not as yet, saith he, am I worthy, but "I press on, if so be that I may apprehend." My life is still one of contest, I am still far from the end, I am still distant from the prize, still I run, still I pursue. And He said not, I run, but "I pursue." For you know with what eagerness a man pursues. He sees no one, he thrusts aside with great violence all who would interrupt his pursuit. He collects together his mind, and sight, and strength, and soul, and body, looking to nothing else than the prize. But if Paul, who so pursued, who had suffered so many things, yet saith, "if I may attain," what should we say, who have relaxed our efforts? Then to show that the thing is of debt, he saith, "For which also I was apprehended by Christ Jesus." I was, he saith, of the number of the lost, I gasped for breath, I was nigh dead, God apprehended me. For He pursued us, when we fled from Him, with all speed. So that he points out all those things; for the words, "I was apprehended," show the earnestness of Him who wishes to apprehend us, and our great aversion to Him, our wandering, our flight from Him. So that we are liable for a vast debt, and no one grieves, no one weeps, no one groans, all having returned to their former state. For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, "Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence"? (Ps. cxxxix. 7) How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. "They that are far from Thee," it says, "shall perish." (Ps. lxxiii. 27) And again, "Have not your iniquities separated between Me and you?" (Isa. lix. 2) How then comes this removal, how comes this separation? In purpose and soul: for it cannot be in place. For how could one fly from Him who is everywhere present? The sinner then flies. This is what the Scripture saith, "The wicked fleeth when no man pursueth him." (Prov. xxviii. 1) We eagerly fly from God, although He always pursueth us. The Apostle hasted, that he might be near Him. We haste, that we may be far off.

Throughout the letter Paul bears witness to his joy in them and praises their obedience and faith. He is, however, concerned that they, like all who are subject to human conceits, might become elated as though they were already worthy. So he tells them openly, speaking of his own person, that something is still wanting for perfect righteousness. He urges them to good works. If he who is adorned with such dignity confesses that he is still wanting in perfection, they would understand how much more they must work to acquire the blessings of righteousness.

Christ by his sufferings has set free all who follow him. He embraces everyone, but especially those who follow. The one who wants to follow and embrace Christ is bound to follow Christ in all his sufferings. Only in this way may he embrace Christ as Christ embraces him. For if Christ set everyone free by his sufferings, he embraces everyone in his sufferings.

“It was he who first caught me in his net” Paul says in effect, “for I was fleeing him and was turned well away. He caught me as I fled. But now I in turn am the pursuer in my desire of catching him, that I may not be a disappointment to his saving work.”

Having said "that I may attain," he confirms this by saying: I spoke so uncertainly because I have not yet attained the prize, I have not yet been perfected. He says: I am still in the struggle, still pressing forward, whether I might somehow attain the end and the reward. Then, showing that this is his duty, he adds: for this very reason "Christ laid hold of me," that is, when I was among the lost and rejected, Christ pursued me and overtook me as I was fleeing, and turned me back to Himself. Therefore I myself must also pursue Him, so that I may overtake Him. He said very expressively: "I press on," because one who presses on pays no attention to anything else except that toward which he presses on, overlooking everything, even what is most dear and most necessary. So we too must hasten, paying no attention to any obstacles.

Then when he says, not that I have already obtained this, he shows how his desire is deferred: first, he shows what he thinks of himself; secondly, he asks them to think the same thing of themselves (3:15). The first is divided into two parts: first, he shows how far short he is of the perfection intended; secondly, he explains this (3:13). In regard to the first he does two things: first, he shows that he has not arrived at perfection; secondly, that he is tending toward it (3:12b). In tending toward it he seeks two things, namely, to obtain what he desires, and to enjoy it; for he would be seeking in vain, if he were not to enjoy it and inhere in it; therefore he says, not that I have already obtained, namely, the glory I seek: "But the righteous live forever... therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord" (Wis. 5:16); or am already perfect: "When the perfect comes, the imperfect will pass away" (1 Cor. 13:10). But this attitude is contrary to the command to be perfect (Mt. 5:48) and (Gen. 17:1). I answer that perfection is twofold, namely, of heaven and of earth. For man's perfection consists in adhering to God through charity, because a thing is perfect to the degree it adheres to its perfection. But the soul can adhere to God in two ways: in one way, perfectly, so that a person actually refers his actions to God and knows Him as He can be known; and this is in heaven. But adherence in this life is of two kinds: one is necessary for salvation, and all are bound to it, namely, that a person in no case place his heart in anything against God, and that he habitually refer his whole life to Him. The Lord says of this way: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Matt. 22:37). The other is of supererogation, when a person adheres to God above the common way. This is done when he removes his heart from temporal things, the better to approach heaven, because the smaller covetousness becomes, the more charity grows. Therefore, what is said here refers to the perfection of heaven. Then when he says, but I press on, he shows his efforts toward it, saying, I press on, namely, after Christ: "He who follows me will not walk in darkness, but will have the light of life" (Jn. 8:12) and in (10:27): "My sheep hear my voice... and they follow me." And this, to make it my own: "So run that you may obtain the prize" (1 Cor. 9:24). But on the other hand God is incomprehensible, because it is said in Jeremiah (31:37): "If the heavens above can be measured, and the foundations of the earth below can be explored, then I will cast off all the descendants of Israel." I answer that in one sense, to comprehend means to enclose, as a house comprehends us; in another sense, it means to attain and hold. In the first sense He is incomprehensible, because He cannot be enclosed in a created intellect, since He is most simple and because you do not know or love Him to the degree that He is knowable and loveable, as a person who does not know a truth by demonstration but by opinion does not know it as perfectly as it can be known. But God knows Himself, as far as He is knowable. The reason for this is that a thing is known according to the mode of its own being and truth. God, however, is infinite light and truth, whereas our light is finite. Hence he says, but I press on to make it my own, that is, to comprehend Him in the second way, i.e., by attaining: "I held him, and would not let him go" (Cant. 3:4), because Christ Jesus has made me his own. This can be taken in three ways: for all glory depends on apprehending God, i.e., that God be present to our soul. But not all have equal happiness: because some see more clearly, just as some will love more ardently and will rejoice more. Hence each person will have a definite amount according to God's predestination; therefore, he says, because Christ Jesus has made me his own. As if to say: I intend to comprehend in such an amount as has been decided by Christ. Or, I press on to make it my own, as I am owned (apprehended). As if to say: that I may see Him as He sees me: "We shall see him as he is" (1 Jn. 3:2), not through a likeness, but through His essence. Or, to make it my own, by seeing Christ in glory, in which I am apprehended, i.e., in that glory in which He appeared, when I was converted.

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.

Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted. Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν (νικοφορειν) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?" That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: - τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ' ὁτι τελειον εργον αγαπης ενεδειξατο· "We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity." So Basil the great, Hom. in Psa 116:13 : Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι· "I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation." So Oecumenius, on Acts 28: Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε· "All the years of Paul, from his calling to his martyrdom, were thirty and five." And in Balsamon, Can. i. Ancyran., page 764: Τον της τελειωσεως στεφανον αναδησασθαι "To be crowned with the crown of martyrdom." Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc. St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place. But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them. That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal 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).

Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.). attained--"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death. either were already perfect--"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See Co1 9:24; Heb 12:23. See TRENCH [Greek Synonyms of the New Testament]. I follow after--"I press on." apprehend . . . apprehended--"If so be that I may lay hold on that (namely, the prize, Phi 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, Sol 1:4; Co1 13:12). Jesus--omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (Ti2 4:7-8). Christ the Author, is also the Finisher of His people's "race."