Form, context, and structure
Paul states the thesis for his discussion in 3:1-4:1 in 3:1,
that is, the ongoing experience of believers with Christ is the reason for
rejoicing.[1]
This idea is developed through two rhetorical comparisons in 3:2-3 and 3:4-11.
Phil. 3:2-3 compares the confidence in the flesh and boasting in Christ. Phil.
3:4-11 compares Paul’s former ways of living as Pharisees and life as a Christ-follower. It is followed by a self-correction in 3:12-16
in which Paul confesses that he has yet to achieve knowing Christ. This remains
as his call that he must pursue.[2]
He turns to exhort Philippians to follow his example of Christian living in
v.17. This exhortation is followed by a third comparison in vv.17-21, comparing
enemies of the cross and heavenly citizenship. Paul uses apocalyptic and
imperial terms here. Finally, he concludes his discussion in 4.1 by exhorting
them to stand firm.
Exegetical Notes: Imitating
Philippians 3:17
Paul used an expression συμμιμηταί μου γίνεσθε (join together in following my example) to exhort Philippians to imitate him (v.17). The noun συμμιμηταί (fellow imitator) occurs only here in the Greek literature, hence there is ambiguity. There are three suggestions about its meaning in Pauline use: (1) A study of compound words with σύν (συμ -) in the NT suggests that συμμιμηταί means “become imitators along with me of something or someone,”[3] that is Christ. (2) σύν (συμ -) has no meaningful value here, therefore, συμμιμηταί is equivalent to μιμηταί.[4] (3) Paul coined this word from the verb συμμιμεῖσθαι to express his desire that the whole Philippian community may imitate his example. This option may be more relevant because: Firstly, the context does not suggest imitating Paul as he imitates Christ. Secondly, the meaning of συμμιμηταί as “fellow imitator” is conveyed best through the third option. This idea of imitation is used by Christian authors[5] to convey Christian ethics, particularly Paul. Though Paul exhorts Philippians to find a role model and a pattern in him, but not restricted to him alone. Probably he had in mind Timothy and Epaphroditus as modals. In the immediate context of this text, the right example is pressing as he discusses about the “enemies of the cross,” probably a bad example.[6]
Philippians 3:18-19
Paul talks about enemies of the
cross in vv. 18-19. Who are these enemies of the cross? Even though there are
several suggestions about their identity[7],
it is difficult to conclude who are these opponents of Paul from the text. Paul’s
use of
περιπατοῦσιν (v.18) in the first clause indicates that he speaks about
the behavior of the enemies of the cross.[8]
They did not accept what the cross stands for and its implications for daily
life. Verse 19 gives four descriptions of them. Their end is destruction,
probably anticipating eschatological judgment. The phrase “their god is their
belly” might indicate gluttony and licentiousness.[9]
“They glory in their shame” (ESV) implies that whatever they consider as glory
will be turned out to be their shame at the eschatological judgment. Their
mindset is focused on earthly things. These descriptions about the enemies of the
cross point out that their focus is on flesh, not on Christ.
Philippians 3:20-21
In contrast to enemies of the
cross, Paul and the Philippians belong to heavenly πολίτευμα (v.20). The word πολίτευμα signifies commonwealth or state. It is also used to refer to a
colony of foreigners. The citizenship imagery resonates with the fact that
Philippi was a Roman colony and the city has enjoyed the privileges of Roman
citizenship. Believers are already part of the heavenly commonwealth.[10]
They are eagerly waiting for the revelation of Jesus, the savior. The title σωτήρ (v.20) is used by Greek and Romans
for their rulers. As savior appears, believers’ lowly bodies will be
transformed and conformed to the likeness of Christ’s glorified risen body. The
genitive τῆς
ταπεινώσεως (v.21) may imply
a body in a state of humiliation because of sin and thus it is characterized by
physical decay, indignity, weakness, and finally death.[11]
Paul speaks here much like what he mentions about the resurrection of believers in1 Cor15:20–28, 51–52 and 1 Thess 1:10, 4:15–18, 5:23. This
transformation of body and christoformity of a believer will take place “by
the power that enables him even to subject all things to himself” (ESV).
Finally, Paul encouraged Philippians to stand firm in 4:1. He uses familial (brother) and affectionate (“whom
I love and long for”) language to encourage Philippians to have steadfast devotion
to God.
Further Reading
Photo credit: Nathan McBride
Bibliography
Bird, Michael F and Nijay K Gupta. Philippians.
New Cambridge Bible Commentary. Cambridge:
Cambridge University Press, 2020.
Guy, Samuel. "A Politeuma Worth Pursuing:
Philippians 3:20 in Light of Philippi’s Sociological Composition." Stone-Campbell
Journal 22, no. 1 (Spr 2019): 89–100.
Hansen, G. Walter. The Letter to the Philippians.
The Pillar New Testament Commentary. Grand
Rapids: Eerdmans, 2009.
Hawthorne, Gerald F. Philippians. WBC
43. Waco: Word Books, 1983.
Holloway, Paul A. Philippians: A Commentary. Hermeneia.
Edited by Adela Yarbro Collins. Minneapolis:
Fortress Press, 2017.
Martin, Ralph P. The Epistle of Paul to the
Philippians: An Introduction and Commentary. 2nd ed. The Tyndale
New Testament Commentaries 11. Leicester:
Inter-Varsity Press, 1987.
O'Brien, Peter Thomas. The Epistle to the
Philippians: A Commentary on the Greek Text. NIGTC. Grand Rapids: Eerdmans, 1991.
[1] Paul A Holloway, Philippians:
A Commentary, ed. Adela Yarbro Collins, Hermeneia (Minneapolis: Fortress
Press, 2017), 145.
[2] Holloway, Philippians,146.
[3] Gerald F. Hawthorne, Philippians,
WBC 43 (Waco: Word Books, 1983), 646.
[4] Peter Thomas O'Brien, The
Epistle to the Philippians: A Commentary on the Greek Text, NIGTC (Grand Rapids:
Eerdmans, 1991), 457.
[5] Mk
10:41–45; John13:15; 1 Pet 2:21; 1 John 4:17; Phil 2:5–11; 1 Cor 11:1; 1 Thess
1:6-7; 2 Thess 3:7, 9.
[6] Michael F Bird and Nijay K Gupta, Philippians,
New Cambridge Bible Commentary (Cambridge: Cambridge University Press, 2020),
157.
[7] Judaizers,
Pual’s
opponents mentioned in 2 Corinthians 10-13 who probably had a tendency of
antinomianism, behavioral materialists, orthodox Jews, Roman civil
authorities, and people from pagan religion are various suggestions about the identity of the enemies of the cross. Ralph P. Martin, The Epistle of Paul to
the Philippians: An Introduction and Commentary, 2nd ed, The
Tyndale New Testament Commentaries 11 (Leicester: Inter-Varsity Press, 1987),
137; Bird, Philippians, 157; G. Walter Hansen, The Letter to the
Philippians, The Pillar New Testament Commentary (Grand Rapids: Eerdmans,
2009), 325-327.
[8] O'Brien, The Epistle,
464.
[9] O'Brien, The Epistle, 466.
[10] Detailed discussion on the meaning of πολίτευμα, see Samuel Guy, “A Politeuma Worth Pursuing: Philippians 3:20 in Light
of Philippi’s Sociological Composition,” Stone-Campbell Journal,
vol. 22, no. 1, Spr 2019, pp. 89–100.
[11] O'Brien, The Epistle, 472.