What Does Philippians 3:1 Mean?

**III.** [**6.Original Conclusion of the Epistle **(Philippians 3:1). “FINALLY BRETHREN, FAREWELL IN THE LORD.”] (1) **Finally.**—The same word is used in 2Corinthians 13:11; Ephesians 6:10; 2Thessalonians 3:1 (as also in this Epistle, Philippians 4:8), to usher in the conclusion. Here, on the contrary, it stands nearly in the middle of the Epistle. Moreover, the commendation above of Timothy and Epaphroditus is exactly that which, according to St. Paul’s custom, would mark the final sentences of the whole. Again, the words “rejoice in the Lord” may, according to the common usage of the time (although certainly that usage is not adopted in other Letters of St. Paul), not improbably signify *farewell in the Lord;* and even if not used in this formal and conventional sense, yet certainly hold the position of final good wishes, which that sense implies. The resumption of them in Philippians 4:4, where the actual conclusion now begins, is striking. It seems, therefore, highly probable, that in this place the Letter was originally drawing to an end, and that some news was at that moment brought which induced the Apostle to add a second part, couched in language of equal affection, but of greater anxiety and more emphatic warning. Of such a break, and resumption with a far more complete change of style, we have a notable instance at the beginning of the tenth chapter of the Second Epistle to the Corinthians; as also of the addition of postscript after postscript in the last chapter of the Epistle to the Romans. [**7.Words of Warning **(Philippians 3:1 to Philippians 4:3). (1) AGAINST THE JUDAISERS. (*a*)*Warning against confidence* “*in the flesh,”* illustrated by his own renunciation of all Jewish privileges and hopes, in order to have “the righteousness of Christ” (Philippians 3:1-9). (*b*)*Warning against confidence in perfection as* *already attained, *again illustrated by his own sense of imperfection and hope of continual progress (Philippians 3:10-16). (2) AGAINST THE ANTINOMIAN PARTY. *Contrast of the sensual and corrupt life of the flesh with the spirituality and hope of future perfection which become citizens* *of heaven* (Philippians 3:17-21). (3) AGAINST ALL TENDENCY TO SCHISM (Philippians 4:1-3). **To write the same things to you.**—These words may refer to what goes before, in which case the reference must be to “rejoice in the Lord.” Now, it is true that this is the burden of the Epistle; but this interpretation suits ill the following words, “for you it is safe,” which obviously refer to some warning against danger or temptation. Hence it is far better to refer them to the abrupt and incisive warnings that follow. These, then, are said to be a repetition; but of what? Hardly of the former part of this Epistle, for it is difficult there to find anything corresponding to them. If not, then it must be of St. Paul’s previous teaching, by word or by letter. For the use here of the word “to write,” though it suits better the idea of former communication by writing, cannot exclude oral teaching. That there was more than one Epistle to Philippi has been inferred (probably, but not certainly) from an expression in Polycarp’s letter to the Philippians (sect. 3), speaking of “the Epistles” of St. Paul to them. It is not in itself unlikely that another Epistle should have been written; nor have we any right to argue decisively against it, on the ground that no such Epistle is found in the canon of Scripture. But however this may be, it seems natural to refer to St. Paul’s former teaching as a whole. Now, when St. Paul first preached at Philippi, he had not long before carried to Antioch the decree of the council against the contention of “them of the circumcision;” and, as it was addressed to the churches “of Syria and Cilicia,” he can hardly have failed to communicate it, when he passed through both regions “confirming the churches” (Acts 15:41). At Thessalonica, not long after, the jealousy of the Jews at his preaching the freedom of the gospel drove him from the city (Acts 17:5). When he came to Macedonia on his next journey, the Second Epistle to the Corinthians, written there and probably at Philippi, marks the first outburst of the Judaising controversy; and when he returned to Philippi, on his way back, he had just written the Epistles to the Galatians and Romans, which deal exhaustively with the whole question. Nothing is more likely than that his teaching at Philippi had largely dealt with the warning against the Judaisers. What, then, more natural than to introduce a new warning on the subject—shown to be necessary by news received—with the courteous half-apology, “To write the same things to you, to me is not grievous (or, *tedious*) but for you it is safe,” making assurance doubly sure?