Philippians 3:15

3:12-21 This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven.

Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.

Php 3:15-16 . Let us, as many as are perfect — As many as are genuine believers in Christ, thorough Christians, justified and regenerated, new creatures in Christ, and so fit for the Christian race of duty and suffering; be thus minded — Minded as I have said that I am, namely, inclined and determined to press forward with zeal and diligence to still higher attainments in holiness, usefulness, and patient sufferings, till as Christ was, they are made in this world. Let us apply wholly to this one thing; and if in any thing — In any of the particulars before mentioned; ye — Any of you being yet weak in faith, wavering in hope, and imperfect in love, see Hebrews 6:11-12 ; 1 John 4:17-18 ; be otherwise minded — Contented with, and resting in, past attainments, and sunk into a remiss and indolent frame of mind, destitute of zeal and Christian fervency; God — If you be sincere, and truly desire it of him; shall reveal even this unto you — Shall show you your error and your sin, and excite you to fresh zeal and diligence in your Christian calling.

Nevertheless — Let us remember this is on the supposition that, whereunto we have already attained — Or, so far forth as we have already made any progress toward perfection, we walk by the same rule — By which we have hitherto walked, and take care not to lose the ground we have already gained, which, by giving way to unbelief, diffidence, and distrust of God’s love, power, and faithfulness engaged for us, or by sinking into lukewarmness and sloth, we should easily do. Macknight takes the passage in rather another sense, namely, as signifying “that such of the Philippians as sincerely feared the Lord, if they happened, from ignorance or prejudice, to think differently from the apostle concerning any important article of faith, would have their error discovered to them, not by a particular revelation, but by the ordinary influences of the Spirit, agreeably to Psalm 25:12 , What man is he who feareth the Lord, him shall he teach in the way that he shall choose.”

{7} Let us therefore, as many as be {m} perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. (7) The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example. (m) He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in Php 3:16.

Toward the mark (κατὰ σκοπὸν) Rev., goal. Bear down upon (κατά). Σκοπός mark, only here in the New Testament. See on look, Philippians 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 Timothy 1:6; 1 Timothy 6:21; 2 Timothy 2:18, in the verb ἀστοχέω to miss the aim or the shot. A.V., swerved and erred. Prize (βραβεῖον) See on 1 Corinthians 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 Hebrews 3:1. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled.

Php 3:15 . Τέλειοι , perfect ) Php 3:12 , note.— τοῦτο ) this one thing , Php 3:14 .— ἑτέρως ) otherwise than perfect (for the person is changed, let us be minded, ye are minded ). He does not, however, say ἕτερον or ἄλλο [ φρονεῖτε ; which would mean difference or disagreement of mind]: nor does he mean aught of “minding earthly things,” Php 3:19 . Comp. also Galatians 5:10 .— καὶ τοῦτο ) even this , which we, that are perfect, mind, expressed in Php 3:14 .— ὁ Θεὸς , God ) even though I do not write it.— ὑμῖν , to you ) striving at perfection.— ἀποκαλύψει , will reveal ) Ephesians 1:17 .

15. therefore—resuming Php 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Php 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Co 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [Bengel]; knowing and complying with the laws of the course (2Ti 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Php 3:12, namely, "crowned with complete victory," and having attained absolute perfection. thus minded—having the mind which he had described, Php 3:7-14. otherwise minded—having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [Chrysostom]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Ga 3:3): who needed the warning (Php 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Ga 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mt 11:25; 16:17; 1Co 3:6). unto you—who sincerely strive to do God's will (Joh 7:17; Eph 1:17).

Verse 15. - Let us therefore, as many as be perfect, be thus minded . "Perfect" here means mature, full grown, as opposed to babes or children. The word is so used (in the Greek) in 1 Corinthians 14:20 ; Ephesians 4:13 ; Hebrews 5:14 . "There is a difference," says Bengel, on ver. 12, "between the perfect and the perfected: the first are ready for the. race; the last are close upon the prize." St. Paul exhorts all full-grown Christians to imitate his perseverance; like him, to forsake any claims to legal righteousness; to seek that righteousness which is through the faith of Christ; to know Christ, to win Christ; to press ever forwards to obtain the prize. And if in anything ye be otherwise minded, God shall reveal even this unto you .. If only we be in earnest, pressing onwards in the Christian race with sustained perseverance, God will, by the manifestation of his Spirit in our heart, correct any minor errors of doctrine or of practice. Comp. John 7:17 , "If any man willeth to do ( θέλῃ ποιεῖν ) his will, he shall know of the doctrine whether it be of God." "Otherwise" ( ἑτέρως ) seems here to mean otherwise thin is right, wrongly, amiss - a meaning which it has not unfrequently in classical Greek, and in our word "heterodox." Even this ; rather, this too , as well as the one thing needful, the knowledge of Christ, which he has already revealed. Mark the word "reveal." Paul may teach, but living spiritual knowledge is a revelation from God.

This passage shows that the word "perfect" is used here in a restricted sense, not of consummated holiness; as it implies that some of the "perfect" may be "otherwise minded," may be involved in minor errors. Good Christians must have that righteousness which is through faith; they must persevere: they may err in less essential points. It is a lesson of charity and humility. Philippians 3:15

(15) Perfect. —The word is apparently used with a touch of irony (as perhaps the word “spiritual” in Galatians 6:1 ), in reference to those who hold themselves “to have already attained, to be already perfect.” It is, indeed, mostly used of such maturity in faith and grace as may be, and ought to be, attained here ( Matthew 5:48 ; 1Corinthians 2:6 ; 1Corinthians 14:20 ; Ephesians 4:13 ; Colossians 1:28 ; Colossians 4:12 ; Hebrews 5:14 ). But, strictly speaking, this life, as St. Paul urges in 1Corinthians 13:10-11 , is but childhood, preparing for the full manhood, or “perfection” of the next; and his disclaimer of perfection above suggests that this higher meaning should in this passage be kept in view. The prospect of being “perfect” in indefectible faith or grace is the Christian’s hope; the claim to be already “perfect” is always recurring in various forms—all natural but unwarrantable anticipations of heaven on earth. St. Paul, by a striking paradox, bids those who hold themselves perfect to prove that they are so by a consciousness of imperfection. If they have it not, he says, they have something yet to learn. “God will reveal even this unto them.” The conviction of the Holy Ghost unites inseparably the “conviction of sin” and the “conviction of righteousness.” The “judgment” of absolute decision between them is not yet.