Philippians 3:1-21

Dangers and Hopes of the Present Situation

V. Interjected Warnings (Philippians 3:1)

§ 11. Philippians 3:1. Finally (lit. 'For the rest'), my brethren, brings the close of the letter in sight (see Intro.); the Apostle has only a few supplementary counsels to give—prefaced by the Rejoice in the Lord, which is the prevalent note of the Epistle (Philippians 1:4; Philippians 1:18; Philippians 1:26; Philippians 2:2; Philippians 2:17)—and to make acknowledgment of the contribution sent through Epaphroditus. But the admonition of Philippians 3:2 strikes a chord of feeling in his breast which vibrates too strongly to be soon arrested. From Philippians 3:4 onwards, Philippians 3 is a diversion in the Epistle, but such as answers its underlying purpose, since it opens St. Paul's heart to his readers and makes them more than ever 'partakers of' his 'grace' (Philippians 1:7).

The observation of Philippians 3:1; relates to Philippians 3:2; St. Paul is writing the same things about the seductions of Judaism that he has said or written before: this was a chronic danger to his Churches. Though Philippi contained few Jewish settlers, its situation (see Intro.) exposed this Church to the visits of Jewish emissaries. The dogs, the evil workers, the concision (mutilation) form one class of adversaries, who receive the last epithet by way of scornful play upon the boasted name of 'the circumcision.' The Abrahamic covenant-seal has become null and void for rejecters of Christ, and no better than any other 'cutting' of the body; so the Apostle transfers its name to the Church, upon which the OT. inheritance devolves: see Romans 2:25; Romans 4:12; Romans 11:17; Galatians 3:7; Galatians 6:16; Ephesians 2:11; Ephesians 3:6; Colossians 2:11 also Matthew 21:43. These same men are dogs, raging against and ready to devour the Apostle of the Gentiles (cp. Psalms 22:16; Psalms 22:20). ill-workers, because of their mischievous and unscrupulous activity: cp. 2 Corinthians 11:13. As in 1 Thessalonians 2:14, unbelieving Jews are here intended, radically opposed to the gospel; not, as in Galatians and 2 Corinthians, Christian Jews who pervert it. Jewish hostility was violent beyond measure in Macedonia: see Acts 17.