1 Finally, my brothers, rejoice in the Lord! To write the same things to you, to me indeed is not tiresome, but for you it is safe.
2 Beware of the dogs; beware of the evil workers; beware of the false circumcision.
3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
4 though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more:
5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
6 concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
7 However, I consider those things that were gain to me as a loss for Christ.
8 Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ
9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
10 that I may know him and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death,
11 if by any means I may attain to the resurrection from the dead.
12 Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus.
13 Brothers, I don’t regard myself as yet having taken hold, but one thing I do: forgetting the things which are behind and stretching forward to the things which are before,
14 I press on toward the goal for the prize of the high calling of God in Christ Jesus.
15 Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you.
16 Nevertheless, to the extent that we have already attained, let’s walk by the same rule. Let’s be of the same mind.
17 Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
18 For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ,
19 whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ,
21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 3:1Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul … "You no longer have," he says, "cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!" … "Finally, my brethren," he says, "rejoice in the Lord." He said rightly "in the Lord," not "after the world." for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy.
Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul … "You no longer have," he says, "cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!" … "Finally, my brethren," he says, "rejoice in the Lord." He said rightly "in the Lord," not "after the world." for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 10; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 3:7–10He said not, The Law is loss: but "I counted it loss." … Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? "for the excellency of the knowledge of Jesus Christ my Lord." For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. … Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness … For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also.
He said not, The Law is loss: but "I counted it loss." … Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? "for the excellency of the knowledge of Jesus Christ my Lord." For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. … Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness … For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 11; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 3:13–14For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. … Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he hath finished, but how many are left. … For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. … But yet if thou fall, rise up again. Even thus mayst thou obtain the victory.
For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. … Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he hath finished, but how many are left. … For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. … But yet if thou fall, rise up again. Even thus mayst thou obtain the victory.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 3:2Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely … exposes them, as far as was sufficient. … In the first place, however, he calls them dogs; the metaphor being grounded upon this -- that, for the sake of filling their belly, they assailed true doctrine with their impure barking. … We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.
Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely … exposes them, as far as was sufficient. … In the first place, however, he calls them dogs; the metaphor being grounded upon this -- that, for the sake of filling their belly, they assailed true doctrine with their impure barking. … We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.
John Calvin, Commentaries, on 3:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 3:7–10It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ. … Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. … And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. … This, however, is a choice consolation, that in all our miseries we are partakers of Christ's Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness
It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ. … Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. … And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. … This, however, is a choice consolation, that in all our miseries we are partakers of Christ's Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness
John Calvin, Commentaries, on 3:7–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 3:12–13The best men in the world will readily own their imperfection in the present state. … Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. … There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more.
The best men in the world will readily own their imperfection in the present state. … Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. … There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more.
Matthew Henry, Commentary on the Whole Bible, on 3:9–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Philippians 3:12–14From 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. … 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. … I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal.
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. … 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. … I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal.
Adam Clarke, Commentary on the Holy Bible, on 3:12, 3:13 and 3:14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Philippians 3:20–21our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Phi 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Act 22:28; compare Luk 10:20)? … Not a change of identity, but of fashion or form (Psa 17:15; Co1 15:51). … As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (Co1 15:42-44).
our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Phi 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Act 22:28; compare Luk 10:20)? … Not a change of identity, but of fashion or form (Psa 17:15; Co1 15:51). … As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (Co1 15:42-44).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 3:20 and 3:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Philippians 3
Philippians 3:1–21, World English Bible
Philippians 3 in the Bible · Told in the Story: Chapter 32, Joy in Chains
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 3:1Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul … "You no longer have," he says, "cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!" … "Finally, my brethren," he says, "rejoice in the Lord." He said rightly "in the Lord," not "after the world." for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 10; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 3:7–10He said not, The Law is loss: but "I counted it loss." … Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? "for the excellency of the knowledge of Jesus Christ my Lord." For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. … Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness … For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 11; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 3:13–14For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. … Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he hath finished, but how many are left. … For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. … But yet if thou fall, rise up again. Even thus mayst thou obtain the victory.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 3:2Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely … exposes them, as far as was sufficient. … In the first place, however, he calls them dogs; the metaphor being grounded upon this -- that, for the sake of filling their belly, they assailed true doctrine with their impure barking. … We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.
John Calvin, Commentaries, on 3:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 3:7–10It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ. … Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. … And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. … This, however, is a choice consolation, that in all our miseries we are partakers of Christ's Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness
John Calvin, Commentaries, on 3:7–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 3:12–13The best men in the world will readily own their imperfection in the present state. … Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. … There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more.
Matthew Henry, Commentary on the Whole Bible, on 3:9–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Philippians 3:12–14From 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. … 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. … I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal.
Adam Clarke, Commentary on the Holy Bible, on 3:12, 3:13 and 3:14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Philippians 3:20–21our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Phi 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Act 22:28; compare Luk 10:20)? … Not a change of identity, but of fashion or form (Psa 17:15; Co1 15:51). … As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (Co1 15:42-44).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 3:20 and 3:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.