Verse
Context
Pressing on toward the Goal
11and so, somehow, to attain to the resurrection from the dead.12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.13Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead,
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Tyndale Open Study Notes
3:12–4:1 Using himself as an example, Paul encourages the Philippians to pursue Christ and the hope of heaven with determination and strength.
Pressing on toward the Goal
11and so, somehow, to attain to the resurrection from the dead.12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.13Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead,
- Scripture
- Sermons
- Commentary
Militant Evangelism
By Ray Comfort7.0K47:08EvangelismLUK 19:10JHN 4:35ACT 7:51ROM 7:7PHP 3:12JUD 1:22In this sermon, the preacher tells a story of a father who risks his life to save his son from crocodile-infested waters. The preacher uses this story to emphasize the importance of taking action and winning souls for God. He urges his audience to be men of action and to quit themselves like men in the spiritual battle. The preacher also highlights the need for militant evangelism and discusses three keys to an army's success in spreading the word of God.
1996 Christian Youth Conference - Testimony
By Stephen Kaung3.2K1:19:26MAT 6:33PHP 3:121TH 5:24REV 3:16In this sermon, the speaker emphasizes the importance of spreading the Gospel to the ends of the earth, just as Jesus commanded. He compares the 33-year period of the Book of Acts to the lifespan of Jesus on earth, highlighting the Holy Spirit's four moves that led to the spread of the Gospel. The speaker also addresses the concern of the Gospel dwindling in subsequent generations and offers advice on remaining faithful to what the Lord has revealed. He mentions that the Gospel is a three-fold message of grace, salvation for sinners, and discipleship in the kingdom of God.
That Ugly Flesh
By Bob George1.8K52:43FleshMAT 6:33JHN 15:4ROM 3:10GAL 5:22PHP 3:1PHP 3:9PHP 3:12In this sermon, Paul is emphasizing the importance of repetition in teaching and learning. He is unafraid to repeat his instructions to the believers because he wants them to truly understand and grasp the message. Paul warns against false teachers, referring to them as "dogs" and "mutilators of the flesh." He encourages the believers to press on towards the goal of winning the prize that God has called them to in Christ Jesus. Paul also emphasizes the need to forget the past and not dwell on past mistakes or unpleasant experiences. He reminds the believers that the law was given to show their sinful condition and to point them towards salvation in Christ. Paul explains that living the Christian life is a matter of faith, just as receiving Christ was a matter of faith. He encourages the believers to walk in faith, trusting in Christ and His work, rather than relying on their own efforts.
The Baptism of the Holy Spirit
By Hans R. Waldvogel1.7K23:28Baptism Of The SpiritPHP 3:12In this sermon, the preacher emphasizes the importance of living in the spirit rather than in the flesh. He highlights that many people will be deceived when they die because they only hear nice things said about them at their funeral, but God's word speaks of destruction for those who live in the flesh. The preacher declares that he does not live in the flesh, as Christ lives within him and controls every aspect of his being. He encourages the audience to recognize their need for transformation and obedience to God's will, so that they can experience the fullness of the Holy Spirit in their lives.
Prevailing Prayers
By Sharon Ries1.4K1:05:36Prevailing PrayerLEV 27:8PSA 25:5PSA 27:14ISA 55:8MRK 6:31PHP 3:12REV 3:17In this sermon, the speaker emphasizes the importance of drawing near to God through prayer. He references James 4:8, which encourages believers to draw near to God and promises that God will draw near to them. The speaker shares his desire to be like the great prayer warriors in the Bible who dedicated hours each day to prayer. He also discusses the trials and testings that have driven him to his knees in prayer, highlighting the need for seeking God's help in times of need. The sermon concludes with the exhortation to prevail in prayer together as the body of Christ, believing that lives will be changed, children will be converted, and churches will flourish spiritually through earnest prayer.
What Is Spiritual Perfection?
By Stephen Kaung1.4K1:10:34PerfectionPSA 119:11MAT 5:48MAT 6:33JHN 14:15JHN 14:26PHP 3:121JN 1:7In this sermon, the speaker shares a story about a missionary named City Stud who was dedicated to studying and obeying God's commandments. City Stud would wake up early in the morning to read the Bible and commune with God. The speaker emphasizes that God gradually reveals our shortcomings and failures to us so that we can repent and be purified. They also highlight the importance of understanding the difference between the Old Testament and the New Testament, and how Jesus demonstrated absolute perfection in his life. The speaker concludes by emphasizing that loving God means keeping His commandments and that the Holy Spirit is at work in believers to help them strive for perfection.
I Press On
By Bob Jennings1.2K00:00Pressing On1KI 14:112CH 14:11MAT 6:33PHP 1:6PHP 3:12PHP 3:14PHP 4:13In this sermon, the speaker reflects on the past dedication and fervor of believers in their pursuit of God's kingdom. They emphasize the importance of constantly seeking God through prayer and studying His Word. The speaker also highlights the need to maintain childlike faith and make sacrificial decisions for the sake of the kingdom. They urge believers to continue pressing forward, acknowledging that there is still much to learn and experience in their relationship with God.
The Ones Who Are Called to Serve, Will Get the Power He Needs (Norwegian)
By Zac Poonen1.0K52:35PSA 139:13PHP 3:12PHP 4:11HEB 12:2This sermon emphasizes the importance of being content with God's plan for our lives while also striving for spiritual growth and fulfilling the specific purpose God has for each individual. It encourages young people to focus on building the body of Christ and to trust in God's equipping and guidance. The message highlights the need to eliminate unbelief, trust in God's unique plan for each person, and seek to be filled with the Holy Spirit for effective service.
Abram, Abraham, and the Almighty God
By Chuck Smith96125:07AbrahamGEN 17:1GEN 17:7GEN 25:12MAT 5:48MAT 6:33PHP 3:12In this sermon, Pastor Chuck Smith focuses on Genesis chapter 17, where God appears to Abram when he is 99 years old. God declares Himself as Almighty God and instructs Abram to walk before Him blameless. Pastor Chuck emphasizes that God's ideal requirement for man is perfection, and though we may never achieve it on our own, through walking in Christ and the power of the indwelling Spirit, we can strive towards that ideal. God also promises to make a covenant with Abram and reveals that the heir of the promise will be born after a spiritual sort, not through the work of the flesh. The sermon highlights the ongoing struggle between the flesh and the spirit, as seen in the descendants of Abram.
Book of Acts Series - Part 40 | the Plan
By Jim Cymbala94237:19Book Of ActsEXO 25:9PSA 40:5PRO 16:9JER 29:11MAT 6:33EPH 6:10PHP 3:12In this sermon, the pastor emphasizes the importance of having a plan in various aspects of life. He highlights how society operates with plans in businesses, universities, and even personal goals. However, he also emphasizes that God has plans for our lives and wants us to be active participants in His plan. The pastor encourages the congregation to make plans according to God's plan and to be co-laborers with Christ. He also emphasizes the need for discipline and a plan to study the Bible and grow closer to God.
Servant #2 - Confirmation
By Stephen Kaung9241:19:391CO 2:11CO 4:71CO 4:15PHP 3:122TI 2:211PE 2:5In this sermon, the speaker emphasizes the importance of learning to serve in the body of Christ. He highlights the need for believers to be connected to one another and to be trained together. The speaker also discusses the disciples' lack of understanding and obedience to the Lord's commands, using Peter as an example. He emphasizes that in order to serve effectively, believers must first know and understand the Master. The sermon concludes by emphasizing the continuous need for training and observation of the Lord's work in order to serve Him properly.
Having No Selfishness
By Zac Poonen84703:10MAT 5:48ROM 12:16PHP 2:2PHP 2:5PHP 3:121PE 2:211JN 2:6This sermon delves into the manifestation of God's ways in Jesus' life, emphasizing unity as highlighted in Philippians chapter 2. The chapter discusses being of the same mind, love, spirit, and purpose, showcasing a comprehensive view of unity. It addresses the importance of adopting the attitude of Christ to combat sins that hinder unity, specifically selfishness and pride. The command to refrain from selfishness and pride is presented as a challenging yet essential journey towards perfection, mirroring Jesus' selfless and humble nature.
Servanthood - the True Ministry
By Chuck Smith83936:00ServanthoodPSA 126:5MAT 6:33MAT 23:12ACT 20:19ROM 12:102CO 1:3PHP 3:12In this sermon, the speaker emphasizes the importance of humility in serving the Lord. He shares personal experiences of humbling moments, such as slipping and falling on his face and having his zipper down while greeting people. The speaker references biblical teachings on humility, such as the verse that says "he that exalted himself shall be abased" and the instruction to esteem others better than oneself. He also highlights the need for ministers to be sensitive to the needs of others and to genuinely share in their sorrows and trials. The speaker concludes by emphasizing the importance of having the right attitude when going out to do the work of the Lord and shares a story of a young pastor who learned the lesson of humility.
Wanting Jesus
By Hans R. Waldvogel74531:07JesusPSA 23:4JHN 7:38ACT 9:3ROM 12:2PHP 2:3PHP 3:12PHP 4:8In this sermon, the preacher emphasizes the importance of continually striving towards spiritual growth and transformation. He encourages the congregation to follow his example and walk in the ways of Jesus. The preacher highlights the need to focus on true and righteous thoughts, as well as considering others as more important than oneself. He envisions a church where everyone is filled with the Holy Spirit and seeks to edify and serve one another. The sermon emphasizes the need to live a life centered on Jesus and to forsake worldly desires in order to experience the power of God's salvation.
A Life That Lays Hold of Jesus
By Santosh Poonen60229:26JesusACT 9:3PHP 3:8PHP 3:12In this sermon, the speaker emphasizes that God wants to use every individual in the body of Christ for His glory. He encourages Christians to embrace their unique identities, including their family background and personal calling, as God's plan for their lives. The speaker warns against wasting time in grumbling and complaining, as it hinders God's work through them. Using the example of the apostle Paul, the speaker highlights how God can transform someone who was once against Christ into a powerful instrument for His kingdom. The sermon concludes with the reminder that God's love motivates His commands to live a life free from sin and worldly desires.
Christian Perfection
By John Wesley4Christian PerfectionHolinessEZK 36:25MAT 5:48ROM 6:12CO 10:4GAL 2:20PHP 3:121PE 1:162PE 3:181JN 3:91JN 5:18John Wesley preaches on 'Christian Perfection,' emphasizing that while Christians are not perfect in knowledge, free from mistakes, or exempt from temptation, they can attain a state of holiness that reflects the character of Christ. He clarifies that perfection does not mean the absence of sin but rather a transformative relationship with God that leads to a life free from willful sin and evil thoughts. Wesley encourages believers to strive for this perfection, which is a continual process of growth in grace and knowledge of God, and asserts that true Christians can live in a way that aligns with God's will, empowered by the Holy Spirit.
Outlines of Theology: Pelagianism, Semi-Pelagianism & Augustinianism
By A.A. Hodge3JHN 6:44JHN 10:28ROM 5:12ROM 8:30ROM 8:38EPH 2:8PHP 3:121TI 2:4HEB 6:41JN 5:13A.A. Hodge presents a comparison of the three main theological systems: Pelagianism, Semipelagianism, and Augustinianism (Socinianism, Arminianism, and Calvinism). The early church focused on defending Christianity against heresies and defining the Trinity. The rise of contrasting views on sin, grace, and redemption led to the development of these systems. Augustinianism (Calvinism) emphasizes original sin, total depravity, irresistible grace, and unconditional election. Pelagianism (Socinianism) denies original sin, affirms free will, and believes in conditional election. Arminianism falls between these, advocating for free will, resistible grace, and conditional election.
Covenant Remembrance
By Thomas Bradbury3GEN 8:1EXO 2:24EXO 20:24PSA 71:20PSA 106:4JER 31:4ZEC 4:1MAL 3:1MAT 18:20LUK 9:32JHN 4:23JHN 4:34PHP 3:12HEB 3:1REV 1:5Thomas Bradbury preaches on the significance of being awakened by the Angel of the Lord, emphasizing the need for spiritual motives in worship and the desire for God's presence. The sermon delves into the meaning of the name Zechariah, highlighting God's remembrance of His people throughout history. It explores the presence of Christ in the book of Zechariah, revealing His defense, delight, and grace towards His people. The sermon also reflects on various Old Testament appearances of the Covenant Angel, symbolizing Christ's role in redemption and guidance.
Seeing Our Imperfections
By William MacDonald1Human ImperfectionAspiration for PerfectionPRO 14:13ROM 3:23PHP 3:12William MacDonald emphasizes the reality of human imperfections, noting that even in moments of joy, sorrow is present. He points out that while we aspire for perfection, it is essential to recognize that flaws are inherent in everyone and everything. MacDonald encourages believers to focus on the positive attributes of others rather than their shortcomings, reminding us that only Jesus embodies true perfection. This longing for perfection serves to direct our hearts towards Christ, who is without blemish and represents the ultimate moral beauty.
Is Christian Perfection Attainable?
By Samuel Chadwick12CO 7:1PHP 3:121TH 5:23HEB 12:141JN 4:12Samuel Chadwick preaches on the attainability of Christian Perfection in this life, distinguishing it from the final perfection in glory that St. Paul spoke of. Christian Perfection is about adjustment and completeness in the heart, motive, and will, not physical or mental perfection. Despite objections, the love of God can be perfected in the soul as commanded by God. Wesley referred to it as Entire Sanctification, a scriptural and necessary term. The experience is based on Scripture promises and is an assured possession through the witness of the Spirit.
Progressive Growth
By G. Campbell Morgan1Revelation of ChristSpiritual Growth2CO 4:6PHP 3:12G. Campbell Morgan emphasizes that every new vision from God creates a crisis for the soul, prompting either obedience towards spiritual growth or disobedience leading to stagnation. He asserts that the more one knows Christ, the more aware they become of their need for deeper understanding and revelation of His glory. The Holy Spirit continually unveils Christ's glory, inviting believers into new adventures and sacrifices that foster spiritual growth. Morgan highlights that true Christian life is a progressive journey without ultimate maturity in this world, as the light and beauty of Christ are inexhaustible. He concludes that sanctification is a continuous process, with God illuminating our hearts to grasp His glory through Christ.
Difficulties About Christian Perfection
By Samuel Chadwick1MAT 5:48ROM 12:22CO 7:1EPH 2:8PHP 3:12HEB 7:25HEB 13:201PE 1:151JN 3:3Samuel Chadwick addresses the common misconception that holiness comes through gradual growth in grace, emphasizing that it is a gift of grace through faith, not achieved by human endeavor. He highlights the experience of full salvation as a crisis and epoch, received as a gift without striving. Chadwick refutes objections about humility and sympathy, explaining that holiness does not lead to pride but rather to compassion and a passion for souls. He clarifies the term 'perfection' in different senses, distinguishing between present perfection in grace and future perfection in glory.
Immaculate Christians? Some Practical Notes
By A.T. Robertson11CO 10:13GAL 5:16PHP 3:121PE 1:151JN 1:8A.T. Robertson preaches on the misconceptions of Christian Perfectionism, emphasizing the importance of understanding the enormity of God's holiness as the foundation for belief in any form of perfectionism. He highlights the necessity of being filled with the Holy Spirit to walk in victory over sin, acknowledging the continuous battle against the flesh and the need to resist sin. Robertson challenges the idea of absolute perfection, pointing out the flawed nature of humanity and the ongoing need for repentance and submission to God's standards. He stresses the importance of self-examination and humility, cautioning against claiming entire sanctification without genuine transformation and surrender to God's will.
Unsearchable Riches
By J.C. Ryle1Unsearchable Riches of ChristHumilityJHN 17:4ROM 7:241CO 2:141CO 15:9EPH 3:8PHP 3:121TI 1:152TI 4:2HEB 4:151JN 5:12J.C. Ryle emphasizes the profound humility of the Apostle Paul, who regarded himself as 'less than the least of all saints' while preaching the 'unsearchable riches of Christ' to the Gentiles. Ryle highlights that true humility is a hallmark of genuine faith, as those who are spiritually enlightened recognize their own shortcomings and the vastness of Christ's grace. He urges believers to appreciate the ministerial office as a vital and honorable calling, tasked with proclaiming the gospel and administering God's ordinances. Ultimately, Ryle calls for a deeper understanding of the unsearchable riches found in Christ, which encompass His person, work, and the abundant grace available to all who believe. He concludes by encouraging self-examination regarding one's view of oneself, ministers, and Christ Himself.
Christian Perfection: A Second Blessing
By Samuel Chadwick12CO 7:1EPH 1:13PHP 3:121TH 5:23HEB 6:1JAS 4:81PE 1:152PE 1:3Samuel Chadwick preaches about the deep-rooted prejudice against Christian Perfection as a second definite experience assured to the soul, highlighting the reluctance to embrace a sharp and definite crisis in both Regeneration and Sanctification due to modern theological influences. He emphasizes the importance of experiencing a Second Blessing, even if the terminology is contested, as it signifies a distinct work of grace subsequent to Regeneration, leading to the cleansing of the carnal mind and the anointing of the Holy Spirit. Chadwick underscores the Methodist doctrine of holiness as a definite experience for believers, emphasizing the need for a crisis, acceptance, and confession in receiving this Second Blessing.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Tyndale Open Study Notes
3:12–4:1 Using himself as an example, Paul encourages the Philippians to pursue Christ and the hope of heaven with determination and strength.