Philippians 3:17
17. Brethren, be followers together of me, and mark them which walk
so, as ye have us for an ensample.
17. Simul imitatorres mei estote, fratres, et considerate eos qui
sic ambulant: quemadmodum nos habetis pro exemplari.
17. Mark them. By this expression he means, that it is all one
to him what persons they single out for themselves for imitation, provided
they conform themselves to that purity of which he was a pattern. By this
means all suspicion of ambition is taken away, for the man that is devoted
to his own interests wishes to have no rival. At the same time he warns
them that all are not to be imitated indiscriminately, as he afterwards
explains more fully.
Philippians 3:18-21
18. (For many walk, of whom I have told you often, and now tell
you even weeping, that they are the enemies of the cross of Christ:
18. Multi enim ambulant (quos saepe dicebam vobis, ac nunc etiam
flens dico, inimicos esse crucis Christi:
19. Whose end is destruction, whose god is their belly, and whose
glory is in their shame, who mind earthly things.)
19. Quorum finis perditio, quorum deus venter est, et gloria in
confusione ipsorum terrena cogitantes.)
20. For our conversation is in heaven; from whence also we look
for the Savior, the Lord Jesus Christ:
20. Nostra qutem conversatio in coelis est, e quibus etiam salvatorem
respectamus, Dominum Iesum Christum.
21. Who shall change our vile body, that it may be fashioned like
unto his glorious body, according to the working whereby he is able even
to subdue al things unto himself.
21. Qui transformabit corpus nostrum humile, ut sit conforme corpori
suo glorioso, secundum efficaciam, qua potest etiam sibi subiicere omnia.
18. For many walk. The simple statement, in my opinion, is this-
Many walk who mind earthly things, meaning by this, that there are many
who creep upon the ground, not feeling the power of God’s kingdom. He mentions,
however, in connection with this, the marks by which such persons may be
distinguished. These we will examine, each in its order. By earthly things
some understand ceremonies, and the outward elements of the world, which
cause true piety to be forgotten, I prefer, however, to view the term as
referring to carnal affection, as meaning that those who are not regenerated
by the Spirit of God think of nothing but the world. This will appear more
distinctly from what follows; for he holds them up to odium on this ground—that,
being desirous exclusively of their own honor, ease, and gain, they had
no regard to the edification of the Church.
Of whom I have told you often. He shews that it is not without
good reason that he has often warned the Philippians, inasmuch as he now
endeavors to remind them by letter of the same things as he had formerly
spoken of to them when present with them. His tears, also, are an evidence
that he is not influenced by envy or hatred of men, nor by any disposition
to revile, nor by insolence of temper, but by pious zeal, inasmuch as he
sees that the Church is miserably destroyed by such pests. It becomes us,
assuredly, to be affected in such a manner, that on seeing that the place
of pastors is occupied by wicked and worthless persons, we shall sigh,
and give evidence, at least by our tears, that we feel deeply grieved for
the calamity of the Church.
It is of importance, also, to take notice of whom Paul speaks—not of
open enemies, who were avowedly desirous that doctrine might be undermined—but
of impostors and profligates, who trampled under foot the power of the
gospel, for the sake of ambition or of their own belly. And unquestionably
persons of this sort, who weaken the influence of the ministry by seeking
their own interests, sometimes do more injury than if they openly opposed
Christ. We must, therefore, by no means spare them, but must point them
out with the finger, as often as there is occasion. Let them complain afterwards,
as much as they choose, of our severity, provided they do not allege anything
against us that it is not in our power to justify from Paul’s example.
That they are the enemies of the cross of Christ. Some explain
cross to mean the whole mystery of redemption, and they explain that this
is said of them, because, by preaching the law, they made void the benefit
of Christ’s death. Others, however, understand it as meaning, that they
shunned the cross, and were not prepared to expose themselves to dangers
for the sake of Christ. I understand it, however, in a more general way,
as meaning that, while they pretended to be friends, they were, nevertheless,
the worst enemies of the gospel. For it is no unusual thing for Paul to
employ the term cross to mean the entire preaching of the gospel. For as
he says elsewhere,
If any man is in Christ, let him be a new creature.
(2 Corinthians 5:17.)
19. Whose end is destruction. He adds this in order that the
Philippians, appalled by the danger, may be so much the more carefully
on their guard, that they may not involve themselves in the ruin of those
persons. As, however, profligates of this description, by means of show
and various artifices, frequently dazzle the eyes of the simple for a time,
in such a manner that they are preferred even to the most eminent servants
of Christ, the Apostle declares, with great confidence, that the glory
with which they are now puffed up will be exchanged for ignominy.
Whose god is the belly. As they pressed the observance of circumcision
and other ceremonies, he says that they did not do so from zeal for the
law, but with a view to the favor of men, and that they might live peacefully
and free from annoyance. For they saw that the Jews burned with a fierce
rage against; Paul, and those like him, and that Christ could not be proclaimed
by them in purity with any other result, than that of arousing against
themselves the same rage. Accordingly, consulting their own ease and advantage,
they mixed up these corruptions with the view of mitigating the flames
of others.
20. But our conversation is in heaven. This statement overturns
all empty shows, in which pretended ministers of the gospel are accustomed
to glory, and he indirectly holds up to odium all their objects of aim,
because, by flying about above the earth, they do not aspire towards heaven.
For he teaches that nothing is to be reckoned of any value except God’s
spiritual kingdom, because believers ought to lead a heavenly life in this
world. “They mind earthly things: it is therefore befitting that we, whose
conversation is in heaven, should be separated from them.” We are, it is
true, intermingled here with unbelievers and hypocrites; nay more, the
chaff has more of appearance in the granary of the Lord than wheat. Farther,
we are exposed to the common inconveniences of this earthly life; we require,
also, meat and drink, and other necessaries, but we must, nevertheless,
be conversant with heaven in mind and affection. For, on the one hand,
we must pass quietly through this life, and, on the other hand, we must
be dead to the world that Christ may live in us, and that we, in our turn,
may live to him. This passage is a most abundant source of many exhortations,
which it were easy for any one to elicit from it.
Whence also. From the connection that we have with Christ, he proves
that our citizenship is a heaven, for it is not seemly that the members
should be separated from their Head. Accordingly, as Christ is in heaven,
in order that we may be conjoined with him, it is necessary that we should
in spirit dwell apart from this world. Besides,
where our treasure is, there is our heart also.
(Matthew 6:21.)
Christ, who is our blessedness and glory, is in heaven: let our souls,
therefore, dwell with him on high. On this account he expressly calIs him
Savior. Whence does salvation come to us? Christ will come to us from heaven
as a Savior. Hence it were unbefitting that we should be taken up with
this earth. This epithet, Savior, is suited to the Connection of the passage;
for we are said to be in heaven in respect of our minds on this account,
that it is from that source alone that the hope of salvation beams forth
upon us. As the coming of Christ will be terrible to the wicked, so it
rather turns away their minds from heaven than draws them thither: for
they know that he will come to them as a Judge, and they shun him so far
as is in their power. From these words of Paul pious minds derive the sweetest
consolation, as instructing them that the coming of Christ is to be desired
by them, inasmuch as it will bring salvation to them. On the other hand,
it is a sure token of incredulity, when persons tremble on any mention
being made of it. See the eighth chapter of the Romans. While, however,
others are transported with vain desires, Paul would have believers contented
with Christ alone.
Farther, we learn from this passage that nothing mean or earthly is
to be conceived of as to Christ, inasmuch as Paul bids us look upward to
heaven, that we may seek him. Now, those that reason with subtlety that
Christ is not shut up or hid in some corner of heaven, with the view of
proving that his body is everywhere, and fills heaven and earth, say indeed
something that is true, but not the whole: for as it were rash and foolish
to mount up beyond the heavens, and assign to Christ a station, or seat,
or place of walking, in this or that region, so it is a foolish and destructive
madness to draw him down from heaven by any carnal consideration, so as
to seek him upon earth. Up, then, with our hearts, that they may be with
the Lord.
21. Who will change. By this argument he stirs up the Philipplans
still farther to lift up their minds to heaven, and be wholly attached
to Christ—because this body which we carry about with us is not an everlasting
abode, but a frail tabernacle, which will in a short time be reduced to
nothing. Besides, it is liable to so many miseries, and so many dishonorable
infirmities, that it may justly be spoken of as vile and full of ignominy.
Whence, then, is its restoration to be hoped for? From heaven, at Christ’s
coming. Hence there is no part of us that ought not to aspire after heaven
with undivided affection. We see, on the one hand, in life, but chiefly
in death, the present meanness of our bodies; the glory which they will
have, conformably to Christ’s body, is incomprehensible by us: for if the
disciples could not endure the slight taste which he afforded in his transfiguration,
(Matthew 17:6,) which of us could attain its fullness? Let us for the present
be contented with the evidence of our adoption, being destined to know
the riches of our inheritance when we shall come to the enjoyment of them.
According to the efficacy. As nothing is more difficult to believe,
or more at variance with carnal perception, than the resurrection, Paul
on this account places before our eyes the boundless power of God, that
it may entirely remove all doubt; for distrust arises from this—that we
measure the thing itself by the narrowness of our own understanding. Nor
does he simply make mention of power, but also of efficacy, which is the
effect, or power showing itself in action, so to speak. Now, when we bear
in mind that God, who created all things out of nothing, can command the
earth, and the sea, and the other elements, to render back what has been
committed to them, our minds are imrnediately roused up to a flrm hope—nay,
even to a spiritual contemplation of the resurrection.
But it is of importance to take notice, also, that the right and power
of raising the dead, nay more, of doing everything according to his own
pleasure, is assigned to the person of Christ—an encomium by which his
Divine majesty is illustriously set forth. Nay, farther, we gather from
this, that the world was created by him, for to subject all things to himself
belongs to the Creator alone.
