Philippians Chapter 3
A. The Futility of a Relationship with God Based on the Principle of Law
(Philippians 3:1–4)
1. Warning Against Legalism and False Religion
Philippians 3:1–2
“Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. Beware of dogs, beware of evil workers, beware of the mutilation!”
Paul begins with the word “Finally”—not to conclude the letter, but to shift to a new subject. The Greek word translated “finally” (λοιπόν, loipon) often introduces a transition rather than a conclusion. As Wuest notes, this is akin to how many preachers use “finally” and continue preaching for several more points.
Paul commands the Philippians to “rejoice in the Lord.” This imperative is the heartbeat of the letter. This joy is rooted not in circumstances, which are shifting and uncertain, but in the unchanging character and sovereign control of the Lord Jesus Christ (cf. Romans 8:28). As Martin observed, this expression is comparable to the Old Testament cry, “Hallelujah.” It is joy rooted in God's person and promises.
Paul’s reminder, “For me to write the same things to you is not tedious, but for you it is safe,” reflects pastoral vigilance. Repetition is a safeguard, not a burden, especially when addressing spiritual threats. He does not hesitate to warn the church repeatedly of the dangers posed by false teachers.
Paul identifies these legalistic false teachers with three scathing labels:
“Dogs” – an offensive term Jews typically used for Gentiles. Paul now applies it to Judaizers, flipping their insult back onto them. It characterizes them as unclean, scavenging, snarling threats (see Isaiah 56:10–11). They do not feed the flock; they tear it apart.
“Evil workers” – although they claim to work righteousness, their works are evil because they reject grace and cling to law. They pervert the gospel of grace into a religion of works, and Paul calls them what they are—evil.
“The mutilation” – a mocking term for circumcision (Greek: katatomē, meaning “mutilation”), in contrast to peritomē, the legitimate circumcision of faith. These men preached that Gentile believers must be circumcised to become full Christians. But Paul sees their practice not as a sign of covenant blessing, but a pagan-like mutilation of the flesh, reminiscent of the forbidden practices in Leviticus 21:5: “They shall not make any bald place on their heads, nor shall they shave the edges of their beards nor make any cuttings in their flesh.”
This harsh language is justified because legalism is no small error—it is a damning heresy. As Paul wrote in Galatians 5:2, “Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.”
2. The Marks of True Circumcision
Philippians 3:3–4
“For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so—”
Paul refutes the Judaizers by asserting that he and the Philippian believers—not the legalists—are the true circumcision. Circumcision in the flesh is nothing; what matters is the inward change produced by the Spirit (see Romans 2:28–29). Here Paul lays out three characteristics of those who are truly circumcised:
They worship God in the Spirit – True worship is not bound to rituals or external law-keeping. As Jesus said, “God is Spirit, and those who worship Him must worship in spirit and truth” (John 4:24). The term Paul uses for “worship” (Greek: latreuō) was typically used in Jewish contexts for temple service. Paul now applies it to Gentile believers, declaring their Spirit-led worship as the real priestly service.
They rejoice in Christ Jesus – The true believer’s confidence is not in rites, ancestry, or law-keeping, but in Christ alone. Just as Paul earlier exhorted the church to “rejoice in the Lord,” here he explains the foundation of that joy: Jesus Christ Himself.
They have no confidence in the flesh – This is the crux of Paul’s argument. Salvation cannot be attained by human effort. Our fleshly credentials, achievements, and merits have zero value in earning righteousness. True Christianity strips away all boasting, except in the cross of Christ (cf. Galatians 6:14).
And yet, to illustrate the absurdity of the Judaizers' claims, Paul adds that if confidence in the flesh were valid, he himself would have more reason than any of them. In other words, Paul is not speaking from ignorance of the Jewish law or traditions—he surpassed his opponents in zeal, pedigree, and religious credentials.
This sets up the next section, where Paul lays out his spiritual résumé—only to declare it all worthless compared to knowing Christ.
Additional Note for Teaching Application:
Legalism is still alive in various forms today. It may not always require circumcision, but it may emphasize rituals, denominational loyalty, dress codes, or rule-keeping as a basis for salvation or spiritual superiority. Paul's words strike at the heart of all such religion. True Christianity begins and ends with grace: we are saved by grace, we live by grace, and we rejoice in Christ Jesus alone.
3. Paul’s Reasons Why He Might Have Confidence in the Flesh
Philippians 3:5–6
“Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.”
Paul now lays out his spiritual résumé—not to boast, but to show that if righteousness could be earned through the flesh or law-keeping, he would be the prime example. These qualifications are divided into two categories: those by birthright and those by personal achievement.
a. Circumcised the eighth day
This points to Paul’s faithful Jewish upbringing. According to Leviticus 12:3, “And on the eighth day the flesh of his foreskin shall be circumcised.” Paul’s parents obeyed the Mosaic Law from the start, marking him as an Israelite in covenantal continuity from infancy.
Many Gentile converts were circumcised later in life, but Paul met the Law’s prescription perfectly from birth. This detail demonstrates that Paul was not a proselyte nor a latecomer to Judaism—he was born into it and began his life in obedience to the Law.
b. Of the stock of Israel
Paul’s lineage was pure. He was not a Gentile convert nor of mixed blood. He was a true-born descendant of Abraham, Isaac, and Jacob, an heir to the covenant blessings of the nation of Israel.
As Paul wrote in Romans 9:4–5,
“Who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.”
c. Of the tribe of Benjamin
This was a notable tribe. Benjamin gave Israel its first king, Saul—whom Paul likely shared a namesake with (1 Samuel 9:1–2). After the kingdom divided, Benjamin was the only tribe that remained loyal to David’s line and united with Judah (1 Kings 12:21). Moreover, Jerusalem—the center of Jewish worship—was within Benjamin’s tribal boundaries (Judges 1:21).
Paul’s reference is not prideful, but historical. Among Israelites, some tribes were more honored than others, and Benjamin carried a legacy of loyalty and prestige.
d. A Hebrew of the Hebrews
This expression means Paul maintained his Jewish identity even while growing up in a Hellenistic world. Many Jews compromised, adopting Greek language and customs, even undergoing surgeries to reverse circumcision in order to blend in (cf. 1 Maccabees 1:15). But not Paul—he preserved his cultural and religious identity.
Paul was born in Tarsus, a Roman city, and educated under Gamaliel in Jerusalem (Acts 22:3), yet he remained a fluent Hebrew speaker, thoroughly immersed in Jewish tradition. He represents a Jew loyal to the language, law, and customs of his people.
b. His Achievements by Personal Choice and Conviction
e. Concerning the law, a Pharisee
Paul belonged to the strictest sect of Judaism. As he testifies in Acts 26:5,
“They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee.”
The Pharisees were known for rigid observance of both written and oral law. They were zealous for external purity and exact interpretation of Scripture. According to tradition, there were never more than 6,000 Pharisees—spiritual elites of Judaism.
Jesus affirmed their attention to detail in Matthew 23:23:
“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.”
f. Concerning zeal, persecuting the church
Paul didn’t just have academic devotion to the Law—he had the militant fervor to match. In his own words, he says:
“I persecuted this Way to the death, binding and delivering into prisons both men and women” (Acts 22:4).
And again in Galatians 1:13,
“For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it.”
Paul was a rising star among the Pharisees, zealous to the point of violence against perceived heresy. This was the religious expression of fleshly effort without spiritual truth.
g. Concerning the righteousness which is in the law, blameless
Not sinless—Paul was not claiming perfection. But by the external standards of the Mosaic Law, as interpreted by the rabbis, Paul’s record was untarnished. Like the rich young ruler in Luke 18:21, he could say, “All these things I have kept from my youth.”
But this “righteousness” was only outward. Paul later recognized it as counterfeit compared to the imputed righteousness of Christ.
As Isaiah warned, “But we are all like an unclean thing, and all our righteousnesses are like filthy rags...” (Isaiah 64:6).
4. Paul Rejects All Confidence in the Flesh
Philippians 3:7
“But what things were gain to me, these I have counted loss for Christ.”
a. “These I have counted loss for Christ”
The verb "counted" (Greek: hēgeomai) is an accounting term—Paul is taking spiritual inventory. He once saw his heritage and achievements as spiritual assets. Now, in the light of Christ, he sees them as liabilities.
Chuck Missler wrote: “All the impressive merits of Saul of Tarsus became moral liabilities to Paul the Apostle. What he thought were gains were actually stumbling blocks to faith.”
Spurgeon said:
“He was skilled in spiritual arithmetic, and very careful in his reckoning. He cast up his accounts with caution, and observed with a diligent eye his losses and his gains.”
b. Paul's deliberate shift in values
He chose to regard all his previous credentials as loss. These things were not necessarily evil in themselves—but they became a hindrance because they represented self-righteousness. Paul's fleshly attempts to be righteous kept him from seeing his need for grace.
This echoes the principle found in Matthew 13:45–46,
“Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.”
Paul sold all—spiritually speaking—to gain Christ. He didn’t just set aside his achievements; he declared them a total loss in comparison to the surpassing worth of knowing Jesus Christ.
Summary:
Paul dismantles the idea that anyone can achieve salvation or spiritual standing through the flesh—whether by heritage, ritual, or works. Though he had every advantage under the Law, he counted it all worthless in exchange for Christ. In doing so, he becomes the model for all who would abandon self-righteousness and cling to grace.
B. Paul’s Utter Confidence in a Living Relationship with Jesus Christ
(Philippians 3:8–11)
1. Paul’s Gain in Jesus Christ
Philippians 3:8
"Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ."
a. Yet indeed I also count all things loss
Paul does not merely renounce the seven religious credentials previously listed (Philippians 3:5–6); he emphatically extends this loss to “all things.” The Greek text is rich with emphasis: Paul uses five particles together (alla men oun ge kai), which Wuest renders as, “yea, indeed, therefore, at least, even.” This is not passive resignation—it is a deliberate, joyful renunciation.
This reflects the principle in Matthew 13:44 – "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field."
Paul saw everything else as expendable in light of “the excellence of the knowledge of Christ Jesus my Lord.” This "knowledge" (Greek: gnōsis) is not mere head knowledge. It refers to experiential, relational knowing—the kind described in John 17:3:
“And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”
b. For whom I have suffered the loss of all things
Paul speaks from reality, not abstraction. His loss was not theoretical—he literally gave up his status, his standing, his homeland, his security, and his freedom. As he penned these words, he was a prisoner in Rome, likely chained to a Roman guard, awaiting judgment under the empire.
In 2 Corinthians 11:24–27, Paul gives a staggering list of his sufferings—beatings, shipwrecks, hunger, imprisonment—all suffered for the sake of Christ.
c. And count them as rubbish
The word rubbish (Greek: skubalon) is vulgar and graphic. It can mean excrement, dung, or rotting garbage. This is not polite language. Paul is deliberately forceful to show how utterly worthless all of his past achievements were in comparison to gaining Christ.
Charles Spurgeon noted: “He disdained to count as gain what once he proudly boasted in. He now saw those things not only as worthless, but as defiling.”
This reflects the cry of Isaiah in Isaiah 64:6:
“But we are all like an unclean thing, and all our righteousnesses are like filthy rags.”
2. The Spiritual Benefits of His Gain in Christ
Philippians 3:9
"And be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith."
a. And be found in Him
This is the core of Paul’s theology—union with Christ. To be “found in Him” is to be hidden in His righteousness, clothed in His merits, and identified with His death, burial, and resurrection.
This is what Jesus prayed in John 17:21: “That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us.”
b. Not having my own righteousness, which is from the law
Paul disowns all claim to righteousness that comes through human effort. He is clear: any righteousness based on the law is not saving righteousness. This echoes Romans 10:3–4:
“For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.”
c. But that which is through faith in Christ, the righteousness which is from God by faith
This is the doctrine of justification by faith—a cornerstone of Baptist theology. This righteousness is alien (outside ourselves), imputed by God, and received through faith alone. As stated in 2 Corinthians 5:21:
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
This righteousness cannot be earned. It is received by trusting in Christ’s finished work—His life, death, and resurrection.
Spurgeon rightly observed: “He disowns his own righteousness as eagerly as other men disown their sins.”
3. Paul’s Experience of a Personal Relationship with Jesus
Philippians 3:10–11
"That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead."
a. That I may know Him
This phrase is the summit of Paul’s spiritual life. “Know” here (Greek: ginōskō) means experiential, intimate knowledge. Paul does not want to merely know about Christ; he wants to walk with Him, commune with Him, and become like Him.
In Jeremiah 9:23–24, the Lord declares:
“Let not the wise man glory in his wisdom, let not the mighty man glory in his might, nor let the rich man glory in his riches; but let him who glories glory in this, that he understands and knows Me…”
b. And the power of His resurrection
This is not merely belief in the resurrection, but personal experience of its power. The same power that raised Christ from the dead lives in the believer.
As Paul writes in Romans 8:11:
“But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.”
This resurrection power is evidencing power (proving Christ’s deity), justifying power (proving the cross was accepted), life-giving power, and comforting power (guaranteeing future glory).
c. And the fellowship of His sufferings
This is the shared experience of suffering with Christ. It is part of discipleship: “Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me’” (Matthew 16:24).
Romans 8:17 confirms this:
“And if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.”
d. Being conformed to His death
This indicates a life of daily dying to self. It is not merely martyrdom Paul is referencing, but a pattern of dying to sin, pride, ambition, and the flesh. This echoes Galatians 2:20:
“I have been crucified with Christ; it is no longer I who live, but Christ lives in me…”
e. If, by any means, I may attain to the resurrection from the dead
Paul does not doubt his salvation. Rather, he longs for final glorification—the resurrection of the body. He eagerly awaits the completion of what began at conversion.
As Paul writes in Romans 8:23:
“Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.”
This final resurrection is not achieved by human merit—it is the consummation of being “found in Him” (Philippians 3:9), made possible through His resurrection power.
Summary
Paul's goal is not religion, ritual, or reputation—it is Christ Himself. All things are considered loss, even excrement, in comparison to knowing Jesus. He renounces self-righteousness and embraces the righteousness of Christ. He desires to know Christ intimately, to experience His resurrection power, to suffer with Him, and ultimately to be glorified with Him.
The heart of Christianity is not just knowing about Christ—it is knowing Christ Himself.
4. The Future of Paul’s Relationship with Jesus Christ
Philippians 3:12–14
“Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.”
a. “Not that I have already attained, or am already perfected”
Even as a mature apostle, Paul humbly confesses that he has not yet arrived at the full realization of Christlikeness. The Greek term for attained (λαμβάνω, lambanō) and perfected (τελειόω, teleioō) implies not moral flawlessness, but completeness in sanctification. This statement is a direct refutation of both perfectionism and spiritual complacency.
As Paul also wrote in 1 Corinthians 9:27, “But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.”
Spurgeon remarked, “While the work of Christ for us is perfect, the work of the Holy Spirit in us is ongoing and must progress daily.” Paul reflects that healthy tension—resting in the finished work of Christ while striving forward in the Spirit.
b. “But I press on”
The phrase means “I pursue with intensity.” Paul is describing the Christian life as a race, not a lounge. The verb (διώκω, diōkō) is often used of hunters pursuing prey or athletes chasing the finish line. His life is marked by intentional striving, not passivity.
Compare Luke 9:62: “But Jesus said to him, ‘No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.’”
Just as Spain changed her motto from Ne Plus Ultra (“Nothing Beyond”) to Plus Ultra (“More Beyond”) after discovering the New World, so the Christian must abandon the illusion that there is “nothing further.” There is always “more beyond” in Christ.
c. “That I may lay hold of that for which Christ Jesus has also laid hold of me”
Paul’s pursuit is not aimless. He presses forward to seize the very purpose for which Christ seized him.
The verb lay hold of (καταλαμβάνω, katalambanō) is intensified—meaning “to seize with force, to overtake.” It pictures a sprinter tackling his target. Paul isn’t running to earn salvation; he’s running because Christ has already laid hold of him—now he presses to fulfill the full purpose of that calling.
Paul was laid hold of by Christ on the Damascus Road (Acts 9:3–6), and everything since has been a response to that encounter.
Why did Jesus lay hold of Paul? Scripture gives several reasons:
To make him a new creation: “Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead… even so we also should walk in newness of life” (Romans 6:4).
To conform him to Christ’s image: “For whom He foreknew, He also predestined to be conformed to the image of His Son” (Romans 8:29).
To make him a witness: “He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15).
To make him suffer for Christ’s sake: “For I will show him how many things he must suffer for My name’s sake” (Acts 9:16).
To glorify God through his resurrection hope: “If, by any means, I may attain to the resurrection from the dead” (Philippians 3:11).
d. “Brethren, I do not count myself to have apprehended”
Paul reiterates his humility. Despite his spiritual maturity, theological depth, and missionary fruitfulness, he does not believe he has “arrived.” There is no sense of smugness. He still feels the burden and joy of pressing on.
e. “But one thing I do”
Paul’s life is singular in focus. He does not try to balance a thousand pursuits—he has one overriding purpose: the upward call of God in Christ. His mindset reflects the heart of Psalm 27:4:
“One thing I have desired of the Lord, that will I seek: that I may dwell in the house of the Lord all the days of my life…”
f. “Forgetting those things which are behind and reaching forward to those things which are ahead”
Paul lets go of the past—both his past sins and his past accomplishments. Neither guilt nor pride will keep him from the race before him.
“The past is a rudder to guide you, not an anchor to drag you.” (Warren Wiersbe)
The imagery of reaching forward is athletic—stretching every muscle, lunging with full effort. Like a runner leaning toward the finish line, Paul is straining with all he has for what lies ahead.
g. “I press toward the goal for the prize of the upward call of God in Christ Jesus”
The goal is the prize—not heaven itself, but the full realization of God's call in Christ. Paul is not pressing to be saved but pressing because he is saved and wants to fulfill God's purpose for his life.
The upward call is:
From God – it originates in heaven.
Of God – He initiates and sustains it.
In Christ Jesus – it is accessed through union with Christ.
As 2 Timothy 4:7–8 echoes:
“I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness…”
5. Paul Exhorts the Philippians to Adopt This Same Mindset
Philippians 3:15–16
“Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind.”
a. “Therefore let us, as many as are mature, have this mind”
Spiritual maturity is not marked by arrival but by ongoing pursuit. True maturity admits need and keeps striving. Paul is not addressing “super-Christians”—he is appealing to all who are serious about growth in Christ.
This echoes Philippians 2:5: “Let this mind be in you which was also in Christ Jesus.”
b. “And if in anything you think otherwise, God will reveal even this to you”
Paul trusts the Holy Spirit to correct misunderstandings. He shows pastoral wisdom by not forcing conviction but relying on God’s progressive illumination.
This principle reflects John 16:13: “However, when He, the Spirit of truth, has come, He will guide you into all truth…”
c. “Nevertheless, to the degree that we have already attained, let us walk by the same rule”
Paul exhorts consistency. Whatever level of maturity believers have reached, they must continue in faithful obedience. The term walk (Greek: stoicheō) means “to march in step,” as soldiers in formation. We are to walk in line with what God has already revealed to us.
Compare Galatians 5:25: “If we live in the Spirit, let us also walk in the Spirit.”
d. “Let us be of the same mind”
Unity of mindset is essential in the Christian race. This unity is not built on compromise or law, but on truth and shared pursuit of Christ. Paul is laying the groundwork for corporate endurance, reminding the Philippians not to fracture under legalist pressure (Philippians 3:2) or persecution (Philippians 1:27–30).
Summary:
Paul shows that true maturity is not reaching a plateau but pressing forward daily. He presses toward the purpose for which Christ redeemed him. He forgets what is behind, strains forward to what lies ahead, and calls all mature believers to adopt the same mindset. The race is not about gaining salvation but fulfilling God’s upward call in Christ Jesus.
Philippians 3:17–21 – Walking the Walk and Waiting for the Savior
Philippians 3:17
"Brethren, join in following my example, and note those who so walk, as you have us for a pattern." (NKJV)
Paul exhorted the believers in Philippi to follow his example as one who actively pursued Christ. This was not a claim of sinless perfection—Paul already denied such perfection in Philippians 3:12. Rather, it was a call to follow someone sincerely striving toward Christlikeness.
Paul did not present himself alone as the only model to follow. He added, "note those who so walk," recognizing there were others who lived in alignment with the same gospel-centered focus. This reinforces the principle of discipleship by example (see also 1 Corinthians 11:1, "Imitate me, just as I also imitate Christ.").
This passage presents the idea of visible, godly models of spiritual growth. Christians are not to say, “do as I say, not as I do.” Rather, mature believers should live lives worthy of imitation and point others to Jesus through their example. In a world full of distractions and deception, the Church needs real, tangible models of faithfulness.
Philippians 3:18–19
"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: whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things." (NKJV)
Paul's tone shifts here to one of deep sorrow. He spoke with tears about those who were once associated with the church, yet lived as enemies of the cross of Christ. These individuals rejected the life of self-denial and cross-bearing. They may have professed faith but lived for worldly pleasure, thus denying the transformative power of the gospel.
These enemies are described by four characteristics:
"Whose end is destruction" – Their destiny is judgment and eternal separation from God. This is the same Greek word for perdition, used in Philippians 1:28 ("but to you of salvation, and that from God."), clearly implying eternal damnation rather than mere earthly ruin.
"Whose god is their belly" – They serve their own appetites, seeking personal gratification. The term “belly” represents a life governed by fleshly and sensual desires (Romans 16:18: "For those who are such do not serve our Lord Jesus Christ, but their own belly...").
"Whose glory is in their shame" – They boasted about things that should have brought them humiliation, indicating a complete inversion of godly values (Isaiah 5:20: "Woe to those who call evil good, and good evil...").
"Who set their mind on earthly things" – Their focus was temporal, not eternal. Their ambitions, dreams, and decisions were not governed by heaven but by the vanity of worldly pursuits. This is in stark contrast to Colossians 3:2, "Set your mind on things above, not on things on the earth."
Paul's weeping for these individuals is noteworthy. He didn’t rejoice in their downfall; he mourned their spiritual ruin. Like a faithful shepherd, his heart broke over those who had once heard the truth but walked away from it. It is an important reminder that false doctrine and carnal living should grieve us, not merely anger us.
Philippians 3:20
"For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ." (NKJV)
This is a glorious declaration of identity. The word translated "citizenship" (Greek: politeuma) carries the idea of a commonwealth, a colony, or a homeland. Though the Philippians were Roman citizens living in Macedonia, Paul reminded them that their true identity was as citizens of heaven.
As believers, we are resident aliens in this world (1 Peter 2:11: "Beloved, I beg you as sojourners and pilgrims..."). We are here temporarily, representing the interests of our true homeland. Paul’s statement implies:
Our conduct must reflect our heavenly origin (Philippians 1:27: "Only let your conduct be worthy of the gospel of Christ...").
We live under heaven’s laws and await heaven’s King.
We do not await Caesar; we "eagerly wait for the Savior, the Lord Jesus Christ." The term “Savior” was often used by the Roman Caesars, but Paul applied it here to Jesus Christ, showing that our ultimate allegiance is not to Rome, but to the returning King of Kings (Revelation 19:16).
The believer is called to live with a forward-looking hope, anticipating Christ’s return—not as a fearful event, but as the culmination of all hope and promise (Titus 2:13: "looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ").
Philippians 3:21
"Who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself." (NKJV)
The return of Christ will include a glorious transformation. Our lowly (or “vile”) bodies—subject to sin, aging, decay, and weakness—will be transformed to be like His glorious resurrected body.
This is the hope of resurrection. As Paul wrote in 1 Corinthians 15:52-53, "For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality."
The power that will accomplish this transformation is the same power "by which He is able even to subdue all things to Himself." Christ has absolute authority over all creation. As Colossians 1:16–17 declares, "For by Him all things were created... and in Him all things consist."
This hope reminds believers that death is not the end, and the Christian life is not lived in vain. Every trial, every act of obedience, every moment of pressing forward toward the upward call is building toward the resurrection glory that awaits all who are in Christ (Romans 8:18: "For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.").
Summary of Philippians 3:17–21
Paul called believers to follow his example and others like him, who pursue Christ with seriousness and humility.
He warned with weeping about the enemies of the cross, who lived for earthly pleasure and not for Christ.
Our true identity is as citizens of heaven, awaiting not Caesar but Christ Himself.
When He returns, He will transform our weak bodies into glorious, resurrected ones, through the omnipotent power by which He governs all things.
