After asserting that believers shine in this world by performing Christ-centered good works, Paul now shifts attention to the necessity of trusting solely in Christ for salvation. The apostle expresses concern about the influence of false teachers who were promoting a flesh-based approach, thereby distorting the gospel message and endangering the entire Christian community in Philippi. It seems that a form of false teaching, similar to that in Galatia, was creating some confusion regarding what Gentile Christians were supposed to believe and do in order to be saved.
Paul took this matter very seriously. After all, the gospel message was at stake! Paul is so extremely concerned about the infiltration of false masters and their teachings that he refers to them as dogs and evil workers (Phil. 3:2, NKJV). These are strong terms, used to express contempt and disapproval. By addressing these issues in Philippi, Paul provides precious lessons on how to deal with false teachings. These lessons are crucial for the church today. After all, to a greater or lesser degree, all our churches suffer the attack of false teachers.
This week’s lesson emphasizes three major themes:
Rejoicing in the Lord is the opposite of relying on human strength.
A genuine conversion leads to a radical change, from confidence in the flesh to confidence in Christ.
Knowing Christ is a progressive experience. As we draw closer to Him, our intimacy with Him will deepen more and more. One’s intimacy with Christ must continue to grow until the day we see Him face-to-face.
Part II: Commentary
Illustration
“The king of Italy and the king of Bohemia promised John Huss safe transport and safe custody. They broke their promises, however, and Huss was martyred. Thomas Wentworth carried a document signed by King Charles I which read, ‘Upon the word of a king you shall not suffer in life, honour, or fortune.’ Shortly afterwards, however, his death warrant was signed by the same monarch. ‘Put not your trust in princes,’ were his last words. ‘It is better to trust in the Lord’ than in anyone or anything else.”—Paul Lee Tan, Encyclopedia of 7,700 Illustrations: Signs of the Times (Garland, TX: Bible Communications, Inc., 1996), p. 1525.
Rejoicing in the Lord Versus Confidence in the Flesh
In Philippians 3:1–3, Paul introduces a warning against pride in human achievements. The exhortation, “Rejoice in the Lord,” in verse 1 expresses a concept that is often found in the Old Testament, especially in the book of Psalms. A few remarkable examples include: “The king shall have joy in Your strength, O Lord; and in Your salvation how greatly shall he rejoice” (Ps. 21:1, NKJV); “Be glad in the Lord and rejoice, you righteous” (Ps. 32:11, NKJV); “Let the righteous one rejoice in the Lord” (Ps. 64:10, ESV; compare with Ps. 97:12); “Rejoice the soul of Your servant” (Ps. 86:4, NKJV); “For you have made me rejoice, Lord” (Ps. 92:4, CSB); “May my meditation be pleasing to him, for I rejoice in the Lord” (Ps. 104:34, ESV); “The Lord has done great things for us, and we rejoiced” (Ps. 126:3, NRSV). In fact, rejoicing in the Lord is a commandment repeatedly highlighted throughout the book of Deuteronomy (see Deut. 12:7, 12, 18; Deut. 14:26; Deut. 16:11, 15; Deut. 26:11; Deut. 27:7).
In Philippians 3:1–3, the idea of rejoicing occurs twice in some English translations—“rejoice in the Lord” (Phil. 3:1) and “rejoice in Christ Jesus” (Phil. 3:3, NKJV, etc.). However, the original text in Greek uses two different words. In Philippians 3:1, Paul employs the term chairō, which the New Testament frequently portrays happiness and well-being. On the other hand, in Philippians 3:3, Paul uses the term kauchaomai, which the King James Version regularly translates as “boasting,” both in Romans (see Rom. 2:17, 23), and especially in 2 Corinthians, where it is also translated as “glory” or “glorying” (2 Cor. 5:12; 2 Cor. 7:14; 2 Cor. 9:2; 2 Cor. 10:8, 13, 15, 16; 2 Cor. 11:12, 16, 18, 30; 2 Cor. 12:1, 5, 6, 9, 11). The verb kauchaomai conveys a more nuanced sense of exultation than does chairō.
Therefore, the original text translated as “rejoice in Christ Jesus” in Philippians 3:3 also could be translated as “boast in Christ Jesus” (as in the NRSV) or “glory in Christ Jesus” (as in the ESV). Paul uses a strong word in order to make it clear that confidence in Christ and reliance on human efforts are mutually exclusive: one thing naturally invalidates the other! In this sense, Paul’s expression is very similar to what he says in Galatians 6:13, 14. Paul reproves those who boast in the flesh (Gal. 6:13) and affirms that the only reason for his boasting is the cross of Christ (Gal. 6:14).
Paul uses the term “flesh” in Philippians 3:3 to refer to human efforts performed with the goal of obtaining salvation. However, in the words of the New English Translation, when it comes to salvation, we “do not rely on human credentials” (Phil. 3:3, NET). Indeed, we completely depend on Christ’s credentials. This idea is likely what Paul meant when saying that we boast in Christ. Rejoicing “in the Lord” (Phil. 3:1, NKJV) and boasting “in Christ Jesus” (Phil. 3:3, NRSV) are parallel concepts, just as in Psalm 34:2: “My soul will make its boast in the Lord; the humble will hear it and rejoice” (NASB).
From Confidence in the Flesh to Confidence in Christ
The warning against pride in human achievements, introduced in Philippians 3:1–3, is developed in Philippians 3:4–6. One should notice that the phrase “confidence in the flesh” is a key expression in Philippians 3:1–6 (NKJV). It occurs no fewer than three times. As mentioned previously, in Philippians 3:3, Paul contrasts confidence in the flesh with boasting in Christ. In Philippians 3:4, the apostle contends that no other Jew had as much confidence in the flesh as he did. In Philippians 3:5, 6, he presents seven reasons why he, more than anybody else, could have confidence in the flesh: (1) “circumcised the eighth day,” (2) “of the stock of Israel,” (3) “of the tribe of Benjamin,” (4) “a Hebrew of the Hebrews,” (5) a Pharisee, (6) persecutor of the church, and (7) blameless. Interestingly, circumcision opens the list, whereas blamelessness concludes it. It seems Paul believed his efforts would secure his salvation. However, upon meeting Christ, he realized the ineffectiveness of his achievements to get saved.
In Philippians 3:7–9, Paul contrasts his post-conversion life with his pre-converted experiences, as described previously. The terms “gain” and “loss” stand out in this short passage. Verses 7 and 8 are arranged in a concentric order, as follows:
A. “What things were gain to me” (Phil. 3:7a, NKJV),
B. “I have counted loss for Christ” (Phil. 3:7b, NKJV).
B’ “I also count all things loss” (Phil. 3:8a, NKJV),
A’ that I may gain Christ” (Phil. 3:8b, NKJV).
This concentric structure, also known as chiastic structure, emphasizes the radical change in Paul’s mindset. In addition to the term “loss” (from the Greek zēmia), Paul also uses its verbal form, “to suffer loss” (from the Greek zēmioō), in Philippians 3:8. This accentuation makes the emphasis on the change of his mindset even more remarkable. The items in the sevenfold list of autobiographical boasting are considered as loss in light of “the excellence of the knowledge of Christ Jesus” (Phil. 3:8, NKJV). The knowledge of Christ brought all things in Paul’s early life into the right perspective. Paul turned from confidence in the flesh to confidence in Christ (Phil. 3:8), from a law-focused righteousness to a Christ-centered righteousness, completely dependent on faith in God’s grace (Phil. 3:9).
Knowing Christ Is a Progressive Experience
In Philippians 3:10, Paul indicates that the ultimate purpose of his life was to know Christ. The fact that he mentions Christ’s sufferings, death, and resurrection suggests that knowing Christ involves not only a cognitive but, especially, a relational experience in a process of gradual growth (see also 2 Pet. 3:18). While this idea is somehow implicit in Philippians 3:10, Paul further elaborates on this thought in Philippians 3:12–16.
Moreover, Paul is aware that a more complete knowledge of Christ will be attained only in the resurrection (Phil. 3:10, 11). This idea seems to be the context for the statement in Philippians 3:12: “Not that I have already attained, or am already perfected” (NKJV). Next, Paul explains how he pursues the goal described in Philippians 3:10, 11, by suggesting that the task is twofold: (1) he forgets “those things which are behind,” and (2) he reaches forward to “those things which are ahead” (Phil. 3:13, NKJV). However, one thing does not disassociate from the other. In fact, Paul refers to these two things as a single action, when saying “one thing I do” (Phil. 3:13, NKJV). This one thing is driven by a clear purpose: to pursue “the prize of the upward call of God in Christ Jesus” (Phil. 3:14, NKJV). The prize and the call refer to the same thing, as in the Good News Translation: “The prize, which is God’s call through Christ Jesus.” They are most likely metaphors for the resurrection, at which time Paul will fully know Christ. Until then, believers are called to keep growing in the knowledge of Christ as they pursue the prize (Phil. 3:15, 16).
Part III: Life Application
Meditate upon the following themes. Then ask your students to answer the questions at the end of the section.
The Bible clearly teaches that our salvation does not depend on our own efforts. This teaching is a compelling reason to rejoice in the Lord day by day. After all, if salvation were dependent on our good works, we wouldn’t have any hope! From a biblical perspective, joy is our response to what God has done for us through Jesus Christ. Things may not go as well as we wish or expect. Yet, we have reasons to rejoice, as so beautifully expressed in the song of Habakkuk: “I will rejoice in the Lord, I will joy in the God of my salvation” (Hab. 3:18, NKJV).
In the life of a true believer, there is no room for pride in human achievements. When one understands that salvation is not dependent on what we can do but depends completely on what God has done and is doing for us in Christ, those things considered gain are now deemed as loss, “for the excellence of the knowledge of Christ” (Phil. 3:8, NKJV). Christlikeness becomes the aim of one’s pursuit, and good works naturally come as a result. As Paul affirms elsewhere, “For we are His [God’s] workmanship, created in Christ Jesus for good works” (Eph. 2:10, NKJV).
As Christians, we are a work in progress. This notion is what Paul meant in the thanksgiving section of his letter to the Philippians when he said, “He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:6, NKJV). Until that day comes, we must forget “those things which are behind” and reach forward to “those things which are ahead” (Phil. 3:13, NKJV)!
Questions:
Think more on the idea that our salvation isn’t dependent on our own good works. Why is this teaching such good news? Why should this inspire us with hope?
Many people are stuck in a spiral of self-loathing and recrimination for their past sins. Though they intellectually accept Christ’s forgiveness, they have yet to internalize it. As a result, they cannot fully let go of the past. Think more about the idea that we must forget “those things which are behind” and reach forward to “those things which are ahead” (Phil. 3:13, NKJV). What astonishing permission does this command give us? Why is this directive so liberating and healing to the human heart?
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Key Text: Philippians 3:10, 11
Study Focus: Philippians 3
After asserting that believers shine in this world by performing Christ-centered good works, Paul now shifts attention to the necessity of trusting solely in Christ for salvation. The apostle expresses concern about the influence of false teachers who were promoting a flesh-based approach, thereby distorting the gospel message and endangering the entire Christian community in Philippi. It seems that a form of false teaching, similar to that in Galatia, was creating some confusion regarding what Gentile Christians were supposed to believe and do in order to be saved.
Paul took this matter very seriously. After all, the gospel message was at stake! Paul is so extremely concerned about the infiltration of false masters and their teachings that he refers to them as dogs and evil workers (Phil. 3:2, NKJV). These are strong terms, used to express contempt and disapproval. By addressing these issues in Philippi, Paul provides precious lessons on how to deal with false teachings. These lessons are crucial for the church today. After all, to a greater or lesser degree, all our churches suffer the attack of false teachers.
This week’s lesson emphasizes three major themes:
Rejoicing in the Lord is the opposite of relying on human strength.
A genuine conversion leads to a radical change, from confidence in the flesh to confidence in Christ.
Knowing Christ is a progressive experience. As we draw closer to Him, our intimacy with Him will deepen more and more. One’s intimacy with Christ must continue to grow until the day we see Him face-to-face.
Part II: Commentary
Illustration
“The king of Italy and the king of Bohemia promised John Huss safe transport and safe custody. They broke their promises, however, and Huss was martyred. Thomas Wentworth carried a document signed by King Charles I which read, ‘Upon the word of a king you shall not suffer in life, honour, or fortune.’ Shortly afterwards, however, his death warrant was signed by the same monarch. ‘Put not your trust in princes,’ were his last words. ‘It is better to trust in the Lord’ than in anyone or anything else.”—Paul Lee Tan, Encyclopedia of 7,700 Illustrations: Signs of the Times (Garland, TX: Bible Communications, Inc., 1996), p. 1525.
Rejoicing in the Lord Versus Confidence in the Flesh
In Philippians 3:1–3, Paul introduces a warning against pride in human achievements. The exhortation, “Rejoice in the Lord,” in verse 1 expresses a concept that is often found in the Old Testament, especially in the book of Psalms. A few remarkable examples include: “The king shall have joy in Your strength, O Lord; and in Your salvation how greatly shall he rejoice” (Ps. 21:1, NKJV); “Be glad in the Lord and rejoice, you righteous” (Ps. 32:11, NKJV); “Let the righteous one rejoice in the Lord” (Ps. 64:10, ESV; compare with Ps. 97:12); “Rejoice the soul of Your servant” (Ps. 86:4, NKJV); “For you have made me rejoice, Lord” (Ps. 92:4, CSB); “May my meditation be pleasing to him, for I rejoice in the Lord” (Ps. 104:34, ESV); “The Lord has done great things for us, and we rejoiced” (Ps. 126:3, NRSV). In fact, rejoicing in the Lord is a commandment repeatedly highlighted throughout the book of Deuteronomy (see Deut. 12:7, 12, 18; Deut. 14:26; Deut. 16:11, 15; Deut. 26:11; Deut. 27:7).
In Philippians 3:1–3, the idea of rejoicing occurs twice in some English translations—“rejoice in the Lord” (Phil. 3:1) and “rejoice in Christ Jesus” (Phil. 3:3, NKJV, etc.). However, the original text in Greek uses two different words. In Philippians 3:1, Paul employs the term chairō, which the New Testament frequently portrays happiness and well-being. On the other hand, in Philippians 3:3, Paul uses the term kauchaomai, which the King James Version regularly translates as “boasting,” both in Romans (see Rom. 2:17, 23), and especially in 2 Corinthians, where it is also translated as “glory” or “glorying” (2 Cor. 5:12; 2 Cor. 7:14; 2 Cor. 9:2; 2 Cor. 10:8, 13, 15, 16; 2 Cor. 11:12, 16, 18, 30; 2 Cor. 12:1, 5, 6, 9, 11). The verb kauchaomai conveys a more nuanced sense of exultation than does chairō.
Therefore, the original text translated as “rejoice in Christ Jesus” in Philippians 3:3 also could be translated as “boast in Christ Jesus” (as in the NRSV) or “glory in Christ Jesus” (as in the ESV). Paul uses a strong word in order to make it clear that confidence in Christ and reliance on human efforts are mutually exclusive: one thing naturally invalidates the other! In this sense, Paul’s expression is very similar to what he says in Galatians 6:13, 14. Paul reproves those who boast in the flesh (Gal. 6:13) and affirms that the only reason for his boasting is the cross of Christ (Gal. 6:14).
Paul uses the term “flesh” in Philippians 3:3 to refer to human efforts performed with the goal of obtaining salvation. However, in the words of the New English Translation, when it comes to salvation, we “do not rely on human credentials” (Phil. 3:3, NET). Indeed, we completely depend on Christ’s credentials. This idea is likely what Paul meant when saying that we boast in Christ. Rejoicing “in the Lord” (Phil. 3:1, NKJV) and boasting “in Christ Jesus” (Phil. 3:3, NRSV) are parallel concepts, just as in Psalm 34:2: “My soul will make its boast in the Lord; the humble will hear it and rejoice” (NASB).
From Confidence in the Flesh to Confidence in Christ
The warning against pride in human achievements, introduced in Philippians 3:1–3, is developed in Philippians 3:4–6. One should notice that the phrase “confidence in the flesh” is a key expression in Philippians 3:1–6 (NKJV). It occurs no fewer than three times. As mentioned previously, in Philippians 3:3, Paul contrasts confidence in the flesh with boasting in Christ. In Philippians 3:4, the apostle contends that no other Jew had as much confidence in the flesh as he did. In Philippians 3:5, 6, he presents seven reasons why he, more than anybody else, could have confidence in the flesh: (1) “circumcised the eighth day,” (2) “of the stock of Israel,” (3) “of the tribe of Benjamin,” (4) “a Hebrew of the Hebrews,” (5) a Pharisee, (6) persecutor of the church, and (7) blameless. Interestingly, circumcision opens the list, whereas blamelessness concludes it. It seems Paul believed his efforts would secure his salvation. However, upon meeting Christ, he realized the ineffectiveness of his achievements to get saved.
In Philippians 3:7–9, Paul contrasts his post-conversion life with his pre-converted experiences, as described previously. The terms “gain” and “loss” stand out in this short passage. Verses 7 and 8 are arranged in a concentric order, as follows:
A. “What things were gain to me” (Phil. 3:7a, NKJV),
B. “I have counted loss for Christ” (Phil. 3:7b, NKJV).
B’ “I also count all things loss” (Phil. 3:8a, NKJV),
A’ that I may gain Christ” (Phil. 3:8b, NKJV).
This concentric structure, also known as chiastic structure, emphasizes the radical change in Paul’s mindset. In addition to the term “loss” (from the Greek zēmia), Paul also uses its verbal form, “to suffer loss” (from the Greek zēmioō), in Philippians 3:8. This accentuation makes the emphasis on the change of his mindset even more remarkable. The items in the sevenfold list of autobiographical boasting are considered as loss in light of “the excellence of the knowledge of Christ Jesus” (Phil. 3:8, NKJV). The knowledge of Christ brought all things in Paul’s early life into the right perspective. Paul turned from confidence in the flesh to confidence in Christ (Phil. 3:8), from a law-focused righteousness to a Christ-centered righteousness, completely dependent on faith in God’s grace (Phil. 3:9).
Knowing Christ Is a Progressive Experience
In Philippians 3:10, Paul indicates that the ultimate purpose of his life was to know Christ. The fact that he mentions Christ’s sufferings, death, and resurrection suggests that knowing Christ involves not only a cognitive but, especially, a relational experience in a process of gradual growth (see also 2 Pet. 3:18). While this idea is somehow implicit in Philippians 3:10, Paul further elaborates on this thought in Philippians 3:12–16.
Moreover, Paul is aware that a more complete knowledge of Christ will be attained only in the resurrection (Phil. 3:10, 11). This idea seems to be the context for the statement in Philippians 3:12: “Not that I have already attained, or am already perfected” (NKJV). Next, Paul explains how he pursues the goal described in Philippians 3:10, 11, by suggesting that the task is twofold: (1) he forgets “those things which are behind,” and (2) he reaches forward to “those things which are ahead” (Phil. 3:13, NKJV). However, one thing does not disassociate from the other. In fact, Paul refers to these two things as a single action, when saying “one thing I do” (Phil. 3:13, NKJV). This one thing is driven by a clear purpose: to pursue “the prize of the upward call of God in Christ Jesus” (Phil. 3:14, NKJV). The prize and the call refer to the same thing, as in the Good News Translation: “The prize, which is God’s call through Christ Jesus.” They are most likely metaphors for the resurrection, at which time Paul will fully know Christ. Until then, believers are called to keep growing in the knowledge of Christ as they pursue the prize (Phil. 3:15, 16).
Part III: Life Application
Meditate upon the following themes. Then ask your students to answer the questions at the end of the section.
The Bible clearly teaches that our salvation does not depend on our own efforts. This teaching is a compelling reason to rejoice in the Lord day by day. After all, if salvation were dependent on our good works, we wouldn’t have any hope! From a biblical perspective, joy is our response to what God has done for us through Jesus Christ. Things may not go as well as we wish or expect. Yet, we have reasons to rejoice, as so beautifully expressed in the song of Habakkuk: “I will rejoice in the Lord, I will joy in the God of my salvation” (Hab. 3:18, NKJV).
In the life of a true believer, there is no room for pride in human achievements. When one understands that salvation is not dependent on what we can do but depends completely on what God has done and is doing for us in Christ, those things considered gain are now deemed as loss, “for the excellence of the knowledge of Christ” (Phil. 3:8, NKJV). Christlikeness becomes the aim of one’s pursuit, and good works naturally come as a result. As Paul affirms elsewhere, “For we are His [God’s] workmanship, created in Christ Jesus for good works” (Eph. 2:10, NKJV).
As Christians, we are a work in progress. This notion is what Paul meant in the thanksgiving section of his letter to the Philippians when he said, “He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:6, NKJV). Until that day comes, we must forget “those things which are behind” and reach forward to “those things which are ahead” (Phil. 3:13, NKJV)!
Questions:
Think more on the idea that our salvation isn’t dependent on our own good works. Why is this teaching such good news? Why should this inspire us with hope?
Many people are stuck in a spiral of self-loathing and recrimination for their past sins. Though they intellectually accept Christ’s forgiveness, they have yet to internalize it. As a result, they cannot fully let go of the past. Think more about the idea that we must forget “those things which are behind” and reach forward to “those things which are ahead” (Phil. 3:13, NKJV). What astonishing permission does this command give us? Why is this directive so liberating and healing to the human heart?